Chinese
又于同类转变，以业之神变力及无数俱胝，亦具光明之幻化身，于诸碍及四大无有阻碍。以业力天眼之现量，具见同类及下位者，转为化生之分。远离有碍之生身，由清净所生之意生身，后生之相显现者，乃诸根明晰且肢体齐全者。于彼同类转变之时，七日中以他之善业为友伴而空者，乃为珍贵。若自己能认识，则安住于等同之智，于四座等中，一座安住于意念，亦能从痛苦中自我解脱。心已调伏之自己往昔之业，甚为珍贵而宣说。若以自己之业及他人之空性亦无法确定解脱，若于无明中，欲以憎恨而舍弃中阴之身，并以贪执未来之念，为后生之城市而努力。连接有之相续，彼亦为阎罗法王以业之明镜显示。取三业中任何余留者之识，以白路父精之种子，引导至红路具血之母胎中而混合，即名与色。由风七周三十八为缘，三月即十三周时，自己之业风名为分别者生起。六处之九孔生起，三触聚合而断，感受三受，因饥饿而身体虚弱，贪求食物，且男༼ཀ༽贪女༼ག༽，父母༼ཁ༡༽摄取彼。如是于有之贪着行中，九个月昏迷而住于胎中。向外出现即是生，相续转为他即是老、病及死亡等。如是亦复再三有支十二之轮。又以昔所修之业愿之关联，与殊胜至上大圆满导师相遇，于修习三智慧时，以自主及所缘之因缘，因缘及各自之智慧与精进力之威力不确定而取诸多生。
English
Moreover, it transforms into similar kinds, and with the power of karmic miracles and countless kotis, it also possesses a luminous illusory body, without obstruction to all obstacles and the four elements. With the direct perception of the karmic divine eye, it possesses the ability to see similar kinds and those below, transforming into a portion of miraculous birth. Separated from the obstructive physical body, the mind-born body arising from purity, the appearance of the subsequent birth is one where all senses are clear and limbs are complete. At the time of that transformation into a similar kind, it is precious to empty oneself with the companionship of others' good deeds for seven days. If one can recognize oneself, then abiding in equal wisdom, and in the four sessions, etc., abiding in one session in mindfulness, one can also liberate oneself from suffering. One's own past deeds, in which the mind has been tamed, are said to be extremely precious. If one cannot definitively liberate oneself with one's own karma and the emptiness of others, then in ignorance, desiring to abandon the intermediate state body with hatred, and with the thought of attachment to the future, striving for the city of the subsequent birth. Connecting the continuum of existence, Yama, the Lord of Dharma, shows the mirror of karma. Taking the consciousness of whichever of the three karmas remains, with the seed of the white path father's essence, leading and mixing it into the red path mother's womb filled with blood, that is name and form. Conditioned by the wind for seven weeks and thirty-eight, after three months, that is, thirteen weeks, one's own karmic wind called "discrimination" arises. The nine apertures of the six sense sources arise, three contacts gather and cut, experiencing three feelings, the body is weakened by hunger, craving food, and the male (ka) desires the female (ga), the parents (kha1) take that. Thus, in the act of attachment to existence, one dwells in the womb in a coma for nine months. Emerging outward is birth, the continuum changing to another is old age, sickness, and death, etc. Thus, the wheel of the twelve links of existence is repeated again and again. Furthermore, through the connection of past cultivated karmic aspirations, one meets the supreme and excellent Great Perfection teacher, and when training in the three wisdoms, with the uncertain power of the lord and the object's causes and conditions, causes and conditions, and each's own wisdom and the strength of diligence, one takes many births.
Chinese
数量不确定。 某些人通过获得安住于第二阶段无动摇的禅定，转生到天界并解脱成佛，被称为天族。 也有这样的说法。 菩提心的精髓，自生智慧，自然显现，以其本性未经矫饰而达到究竟。 与有为之果无法比拟的，具有清晰且本性无论如何都是空性的特征。 通过四种伟大的圆满象征来表达，五自性即是无佛之伟大。 通过上师的自然解脱，成为一切的导师，是殊胜的法身。 证知一切所知，以大乐的庄严来装饰享用，所知的剩余完全消失，一切边际都圆满，这就是报身。 安住于道，自相续清净，在第十地菩萨的面前，如同转轮王的身体一般，以象征和密意来装饰，这是他报身。 他的大悲化身无间断地显现。 为了调伏清净获得二道的众生和不清净的六道众生。 诸如天神导师等六者和五大元素是轮转的常续乘。 无论显现何种器情世界，都不用寻找，而是通过化身来调伏他们的相续。 这三身从显现方式上不混合，而本体上无差别地圆满。 一切乘的果，圆满的果，从执着于单一方面的极端中解脱出来。 通过仪轨、咒语和器具来寻找，通过近修和修持大成就。 法界和智慧（阿努），因果，外续（关联），通过转变（对治），舍弃特征而获得。 从这些中解脱出来，安住于任运成就，是无勤大乐之地。 在三十三天界中，从修持甘露药而堕落到地上的种姓持有者成就者。 因为不精通真实精髓的智慧，来到人间。 即使是文殊亲友的慈爱阳光之索抓住了我。 因为有为乘令人厌倦，所以寻求无为乘。 从有为转变为无为。
English
The number is uncertain. Some individuals, having attained the state of unwavering samadhi in the second stage of practice, take birth in the realm of the gods and are liberated into Buddhahood, known as the lineage of gods. Such statements also exist. The essence of Bodhicitta, self-arisen wisdom, naturally manifest, perfected in its nature without artificiality. The characteristic that is incomparable to the fruit of effort, clear and yet inherently empty in every way. Expressed through the four great perfections, the five self-natures are the greatness of non-Buddhahood. Through the self-liberation of the Lama, becoming the teacher of all, is the supreme Dharmakaya. Knowing all knowable things, adorned with the ornaments of great bliss, the remainder of knowable things completely vanishes, all limits are fully perfected, this is the Sambhogakaya. Abiding on the path, with one's own continuum purified, in the presence of the tenth-level Bodhisattva, like the body of a Chakravartin king, adorned with symbols and intentions, this is the Other Sambhogakaya. That manifestation of great compassion arises without interruption. For the beings to be tamed, the pure who have attained the two paths, and the impure sentient beings of the six realms. The six, such as the Teacher of Gods, and the five elements are the continuous vehicle of the wheel. Whatever appears, whether container or contents, is not sought, but through emanation, their continua are trained. These three kayas are distinct in their mode of expression, yet indivisible in essence, completely perfected. The fruit of all vehicles, the completely perfected fruit, is liberation from the extreme of clinging to one side or another. Seeking through rituals, mantras, and implements, and through approach and accomplishment, the great accomplishment. Dharmadhatu and wisdom (Anu), cause and effect, outer tantra (relationship), through transformation (antidote), obtained by abandoning characteristics. Liberated from these, abiding in spontaneous accomplishment, is the place of effortless great bliss. In the thirty-three realms of the gods, the lineage holder who has fallen to earth from the practice of nectar medicine. Because the skill of wisdom is not mastered in the meaning of the true essence, coming to the human realm. Even when the loving rays of Manjushri's spiritual friend seized me with a lasso. Because the vehicle of effort became weary and disheartened, the vehicle of effortlessness was sought. From being transformed from effort to effortlessness.
Chinese
没有成为努力，具有努力的心性，在无勤的自性中，处于离于勤作的大乐之中。（༔）安住于无勤自性之中，多么奇妙啊！（༔）自解脱是恩德极其巨大啊！ 如同在金色的容器中盛装狮子的乳汁精华一般，将纯正的法脉传给大圆满的种姓者，使其成熟为果实之精华。 舍弃龙的恶毒之心，从他处获得纯正精华之意义。 由于没有被佛的五眼所见，所以在那个恶毒的心上证悟吧。 八识自解脱，以窍诀作隐语，开启二十七个阶段。 以离于偏颇的二十五个手印，解脱对隐语意义的执着。 以六个明点的分别念戏论，以五种大的方式显示殊胜之处。 金刚萨埵如同虚空般广大。 龙的毒害能够使纯正精华之光不显现。 以三种量，在无处自显中自显。 安住于自性之中，习气的垢染自然清净，智慧的自光增长。 遣除众生的无明黑暗，这个不灭的教示（ཁ）是唯一的。 双运于他者。名为菩提心宝、甘露水流、大胜庄严之轮。 导师天王甘露法王所造。 圆满。 印度堪布希拉僧哈班智达，以及导师毗卢遮那，在达嘿那地方的集会处请求、翻译并确定下来。 赛本德炯丹根据自己的分别念添加了注释。 愿以此功德，无边众生 安住于无需寻觅的大乐之地。 对于没有如实领会经文旨意者， 祈愿能在平等解脱的境界中忏悔。
English
Without becoming effort, the nature of mind with effort, in the effortless self-nature, is in the great bliss free from effort. (༔) Remaining in the effortless self-nature, how wonderful! (༔) Self-liberation is an extremely great kindness! Like taking the essence of lion's milk in a golden container, transmitting the pure lineage to those of the Dzogchen lineage ripens them into the essence of the fruit. Abandoning the malicious mind of the nagas, from elsewhere, the meaning of the pure essence. ཤ (Tibetan, seed syllable) ལྷ (Tibetan, seed syllable) ཤེས་རབ (Tibetan, Wisdom) ཆོས (Tibetan, Dharma) སངས་རྒྱས (Tibetan, Buddha) Since it is not seen by the five eyes of the Buddha, realize that very malicious mind. The eight consciousnesses self-liberate, using pith instructions as coded language, open the twenty-seven stages. With twenty-five mudras free from bias, liberate the attachment to the meaning of the coded language. The proliferation of conceptual thoughts, with six bindus, showing the distinction of being superior with five great ways. Vajrasattva is as vast as the sky. The malice of the nagas can make the light of the pure essence not clear. With the three valid cognitions, self-manifest in the self-manifest without a place. Remaining in its own state, the defilements of habits naturally purify, and the self-light of wisdom increases. This dispels the darkness of ignorance of beings, this undying teaching (ཁ) is unique. Union with the other. Called the Jewel Bodhicitta, Ambrosial Stream, Great Supreme Ornament Wheel. Composed by the teacher, King of Gods, Ambrosial Dharma King. Complete. The Indian Abbot Shri Singha Prabha Bata, and the teacher Vairochana, requested, translated, and established it in the assembly hall of Dhahena. Se Bande Jungden added notes in accordance with his own conceptual thoughts. By this merit, may limitless beings Reside in the place of great bliss without searching. For those who have not understood the intention of the text as it is, May they confess in the realm of equal liberation.