Chinese
从劝勉于无勤之地而引发议论之时起。 ༈ 。 菩萨金刚座起身，恭敬地以“您是……”等七句，意欲祈请，以引出答复的言辞： ༈ 。 所说之义的教法，权能界等九界。 又，从意义的实相中迷乱之理，以及证悟、安住之法、解脱果。 归纳为五根本续部，宣说了不杂且圆满之法。 ༈ 。 调伏损害秘密真言之主，以究竟宣说诸续部之菩萨金刚之语联结而汇集。 所化之殊胜者，亦是化身勇士加持者。 于三十三天之天界，置于坛城宝瓶环绕之上，轮宝燃烧之中心。 以圆满灌顶一切王位总集，而成就一切有勤之灌顶。 ༈ 。 无勤之教法，于天界色究竟天、兜率天、三根本及三处兴盛。 ༈ 。 在有赡部树之水洲，观见具备真实法器者却无精髓。 金刚持秘密主，将究竟之地，化身之自性者。 从超胜天心解脱者，摄集为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），置于心间。 彼化为天鹅降临，于赡部洲邬金之地，在无垢离幻之名号者，莲花生的明妃果玛拉的。 从口中吮吸其心，将心子置于胎中。 于莲花生之时，示现夏迦族之光辉，诞生金刚萨埵虚空大声者。 于西南罗刹洲之尸陀林。 秘密主降临，仅示现灌顶与宣说教法之相。 真实于天界成办。 对尸陀林之母及业之阎罗。 赐予誓言，命令其守护教法与教规之事。 于邬金达纳郭夏之地，金刚崖洞之所。 汇集了所说九界之义与词之三百颂，能说二万部。 ༈ 。 我婆罗门心要成就者，由至尊文殊菩萨附加历史。 加持灌顶，以“贫者自宝……”等四句授记。 祈愿于殊胜上师噶绕多杰。
English
From the moment of inciting discussion by urging towards the effortless state. ༈. The Bodhisattva Vajrasana arose from his seat and respectfully, with "You are..." and seven other verses, intended to request, with the expression that elicits a response. ༈. The teaching of the meaning to be expressed, the nine spheres including the empowerment sphere. Furthermore, the manner of delusion from the reality of meaning, as well as realization, the method of abiding, liberation, and the fruit. Condensed into the five root tantras, it was taught completely without mixture. ༈. That master of the secret mantra for subduing harm, connecting and gathering the ultimate teaching of all the tantras with the words of the Bodhisattva Vajra. The noble disciple, also an emanation, the hero blessed, is placed in the thirty-three realms of the gods, on top of the coiled vase stupa, at the center of the burning wheel. By fully empowering the general collection of royal power, all the empowerments with effort were accomplished. ༈. The effortless teaching flourishes in the lower realms of the gods, Akanishta, Tushita, the three roots, and in three places. ༈. In the water continent where the Jambudvipa tree exists, seeing that those who possess genuine vessels lack essence. The secret lord Vajradhara, the ultimate ground, the nature of the emanation body. Liberated from the excessive divine mind, gathers it into Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: 吽) and places it in his heart. That transforms into a swan and descends, in the land of Oddiyana in Jambudvipa, to the one named Immaculate Illusion-Free, Lady Gomala. From her heart, he sucks with his lips, and places the heart-son into her womb. At the time of Padmasambhava, he manifested the glory of the Shakya clan, and Vajrasattva, the great voice of space, was born. In the charnel ground of the southwestern Damshod continent. The secret lord came and only showed the manner of empowerment and teaching. And actually accomplished it in the heavenly realm. To the charnel ground's mothers and the Yama of karma. He granted the oath and commanded them to protect the doctrine and teachings. In the place of Oddiyana Dhanakosha, in the cave of Vajra. He gathered the meaning of the nine categories to be expressed and three hundred shlokas of words, and twenty thousand sections of expression. ༈. I, the Brahmin Heart Essence Accomplisher, was given a history by the venerable Manjushri. Blessed with empowerment, prophesied with four verses such as "The poor one's own treasure..." I aspire to the noble guru Garab Dorje.
Chinese
寻找之后，具有智慧种姓的三位空行母，以“水流……”等四句隐语激励，并加持。前往圣者嘎拉瓦金刚的洞穴，他已年迈并居住在那里。通过祈愿，他考察了根器，并以隐语引导，最终解开了“喀钦……”等隐语的含义。（或者）在通往胜利者（自性）的桥梁断裂时，架设了耳传金刚桥。如果吃掉“波”，那就是拖延之声。或者，经历无数次转世，从痛苦中自我解脱的方法，就是毫不费力地安住于自身的大乐。༈。不要超越理解自解脱大乐意义的界限，不要在理解的状态中迷惑，不要忘记，要以忆念的作意来修持。༈。对于核心的意义，生、灭、住三者自解脱，不为因缘所造作。三时所摄的一切所知，无余圆满。不住于刹那的边际，具有不生不灭的相续，不间断，不落入三时段的尽头。如是安住于不造作的状态中，则能成就所求之义，犹如水流不断，安住于不特意专注的状态中。༈。例如，六识从无始以来不间断，凭借串习的力量，如同时享受色等六境一般。理解的见地，因无分别而产生需求，如同珍贵的宝珠。安住于其中，即是习惯性地享受它。༈。以善良的精进串习，是道路的法，恒常享受忆念等四者。༈。因无因缘，本自具足自生之光，三身本自存在。关联只是偶然，如什么一样，四种因缘——业、理解、串习——聚合，果从自身显现。所谓“获得”和“证得”，是指自性的显现，是具有意义的名称，而对于先前未有未得者，也可能成为假立的名称。所谓获得果，仅仅是以隐语表示迷惑自解脱而已。༈。自明的
English
After searching, three dakinis with wisdom lineage, encouraged and blessed with the four cryptic phrases such as "Water flows..." Having gone to the cave of the holy Galava Vajra, who was old and residing there. Through aspiration, he examined the vessel and guided with cryptic words, finally unraveling the meaning of the cryptic words such as "Kharchhen..." (Or) When the bridge to the Victorious One (nature) is broken, erect the ear-transmitted vajra bridge. If one eats "Po," it is the sound of delay. Or, through countless lifetimes, the method of self-liberation from suffering is to effortlessly abide in the great bliss that dwells within oneself. ༈. Without exceeding the boundary of understanding the meaning of self-liberated great bliss, without being confused in the state of understanding, without forgetting, practice with the mental activity of mindfulness. ༈. For the essential meaning, the three—arising, ceasing, and abiding—are self-liberated, not created by causes and conditions. All that is knowable, encompassed by the three times, is completely perfected without remainder. Not abiding at the edge of a moment, but possessing a continuous stream without arising or ceasing, without interruption, not falling into the end of the three time periods. Thus, if the mind abides in that uncreated state, the meaning to be accomplished will be fulfilled, just as a stream of water flows continuously, abide in a state of non-deliberate focus. ༈. For example, the six consciousnesses, uninterrupted from beginningless time, through the power of habitual practice, simultaneously enjoy the six objects such as forms. The view of understanding is that need arises from non-conceptuality, like a precious jewel. Abiding in that state is to habitually enjoy it. ༈. Habituation through virtuous effort is the Dharma of the path, constantly enjoying the four—mindfulness, etc. ༈. Because there are no causes and conditions, the self-arisen glory, endowed with the three kayas, has always been present. The connection is merely coincidental, like something; when the four conditions—karma, understanding, habituation—are complete, the result arises from itself. The terms "found" and "obtained" refer to the manifestation of one's own nature, and are meaningful names, but for those who have not had or obtained them before, they may also become nominal names. The so-called attainment of the result is merely a symbolic expression of the self-liberation of delusion. ༈. The self-aware
Chinese
处于没有任何知觉的状态中，原本就以自性之路未加修饰的状态是法身。法身以无处不在的方式了知一切所知，即是自性圆满报身。由此力量，显现为安住于大地的持明菩萨救度之王的形象，即是他性圆满报身。远离戏论，心遍及一切，以大主尊的形象显现各种形象。六能仁清净和轮涅不净，以及常有化身三身，从显现方式上不混杂，而本体上无差别地完全圆满。 集合是依赖于道路的另一方面。譬如将珍宝胜幢的顶端作为供养，降下所欲之物。如同消除众生的贫困，享受安乐一般。不被罪过沾染，不经努力寻觅，不堕入任何一方。自他二者，四法自然成就，因此比其他更为殊胜。远离勤作是最终果位的法身三身。如名相乘一般，于无数劫中修习，并以咒语内外生圆次第的勤作作为道路。从烦恼以对治法断除和阻碍等等的业，从作为的造作中解脱。毫不费力地安住于所要成办的重大意义果位的安乐之中。以方便乘也转变为大方便的教诲来解脱的口诀。虽然以比量之相或四种现量未见现量生起的三种方式，但未以执着的意识强加存在。自性离戏，体性智慧，形象如幻。原本安住的状态，不以分别念而舍弃，远离增益和损减，是为圣教。获得果位之方便道之庄严，即是功德之法，口诀和圣教二者。为了领悟意义，虽然以词语的言说来表达，但归纳为真谛，则是自证智慧的自光明的形象显现。其自性心髓，远离一切边际的偏颇，三者显现方式不混杂，而本体完全圆满。一切所说都与唯一明点之义相合。
English
Being in a state without any perception, the state of being unadulterated by one's own path from the beginning is the Dharmakaya. The Dharmakaya knows all knowable things in an omnipresent way, which is the self-nature Sambhogakaya. From this power, appearing as the image of the Vidyadhara Bodhisattva, the king of salvation, who abides on the earth, is the other-nature Sambhogakaya. Being free from elaboration, with the mind pervading everything, appearing in various forms as the great lord. The six Thubpas are pure and the cycle is impure, and the three bodies of constant manifestation, from the manner of expression, are not mixed, but in essence, they are completely perfect without difference. The assembly depends on the other side of the path. For example, offering the top of the precious victory banner, bringing down desired objects. Just as eliminating the poverty of beings and enjoying happiness. Without being tainted by faults, without seeking through effort, without falling to any side. Both self and others, the four dharmas are naturally accomplished, therefore it is more excellent than others. Being free from effort is the ultimate result, the three Dharmakayas. Like the characteristic vehicle, practicing for countless eons, and taking the practice of the outer and inner generation and completion stages of mantras as the path. From the afflictions, abandoning and obstructing with antidotes, etc., being liberated from the actions of karma. Effortlessly abiding in the great meaning of the result, the bliss of the fruit. Even the expedient vehicle is transformed into a great expedient, the oral instructions that liberate. Although the three ways of arising manifestly are not seen by the sign of inference or the four kinds of direct perception, existence is not imposed by clinging mind. The nature is free from elaboration, the characteristics are wisdom, and the appearance is illusory. The state of originally abiding, without abandoning it with conceptual thought, being free from exaggeration and depreciation, is the scripture. The adornment of the path of means for obtaining the fruit, that is, the qualities of the Dharma, both oral instructions and scripture. Although the words of expression are used to express the meaning, but summarizing it into the truth, it is the clear appearance of the self-luminous form of self-awareness wisdom. Its nature, the essence of the heart, is free from all extreme biases, the three are not mixed in the manner of expression, but the essence is completely perfect. All that is said is in accordance with the meaning of the single bindu.
Chinese
虽然通达智慧的修行之义，其精要不可胜数，但却是唯一的。 我，妙吉祥友，从无始劫以来， 远离了自身所具之宝藏，即能满足所需之如意宝， 至尊上师，胜于其他化身，将自己的宝藏托付或赐予了我， 消除了贫困之苦，拥有了不费力的安乐，对我恩德极大。 以证悟之光，自身如烈焰般燃烧，光明灿烂， 对于真实的儿子，天神之王，以及传承之子，未来具缘的众生， 将自己所证悟之义，善加布施，消除无明之黑暗，作为解脱迷惑之方便， 通达智慧之精要，于五种实相之义，安住于觉悟串习之智慧，至关重要。 远离以道修持之义，即学习行进之勤作，果位的法身三身是伟大的。 然而，果位虽有功德，但成就之方便，需依靠精进修持之善道， 若不能安住于此，即使精通果位之功德，口中宣说亦不能成就， 譬如，口中宣说如意宝之功德，亦不能满足所需，毫无意义。 因此，对于上述四种精进修持之善道， 以微小的努力成就伟大的意义之窍诀，并以远离增损之教证庄严， 将决定之义的精要，归纳为唯一的要点而宣说。 从天界无有阻碍地安乐降临人间，善哉善哉。 这四法之中，再次讲述托付自身宝藏的故事， 已在前文中完整叙述完毕。 在未超越证悟之界限时，忆念的证悟方法： 对于所知，即八识聚及八境， 以舍弃和遮止的方式，心投入并以分别念进行观察， 从各自所欲之方，以声、量、理三种名相牵引， 从中解脱，即是依靠胜者之教言和上师之口诀， 毫不谬误地获得的自证体验之量。 以此滋润所言之义，以能言之语表示， 以业力相同而显现相同之义为目标，并与之相应