English
Unseparated from the past, present, and future, it abides in the single mind of self-awareness, the awakened mind. The directly perceived is free from the conceptualization of grasping at objects. Great bliss is free from attachment and clinging. It is indicated by the means that is free from the views of verbal expressions and concepts. It is accepted by the conduct that is free from effort. It abides in the view that is without outward indulgence or inward gathering of meditation. Like the great ocean of appearances, unmoving, so too is self-abiding awareness. The various qualities that arise from it are like everything arising in the state of the sky. In the unchanging state of Samantabhadra, the past, present, and future are such that Buddhas and sentient beings are not two. In the very time of samsara, it is naturally and completely pure, like a precious jewel that is pure. No matter how delusion is corrected, the way things are does not change. Since the essence of the nature of reality is not established as any kind of entity, there is no fabrication or denial, and elaboration is naturally absent. Because the consciousness that grasps at "I" as self is constantly obscured, the meaning of self-arisen awareness is not realized. The heart of self-arisen, all-knowing awareness is unchanging and naturally present in all beings. Like the sky that has been present from the beginning, self-arisen wisdom is spontaneously accomplished. In the great accomplishment that cannot be attained from elsewhere, the self-abiding samaya that cannot be protected, in that which is without the limit of elaboration, without a center dependent on that, in that which is clearly apparent in awareness, that itself is the essence of all the victorious ones. It is also the nature of all sentient beings. Having realized that meaning through wisdom awareness, one also shows the path of compassion to beings. If the fruit of mind abides in its own state, then when things arise, one does not accomplish them from elsewhere through the effort of desire. The great path of the mind of enlightenment is the path of the pure wisdom view. Because it commonly abides in the nature of mind of all beings, the Buddhas of the three times also arise from the mind. The path of self-knowing wisdom, which cannot be traversed by effort, is not accomplished by looking with one's own desires. Whoever abides in the path of the complete self-arisen vehicle, which is inconceivable to the mind, and is established in its own system, does not focus on phenomena, and therefore is not distracted by things. Therefore, yoga is complete, without artificiality. There is no expansion or contraction of the vehicle of desire and action.
Chinese
自然或本性具备所有禅定的支分。 念头以迟钝的风进入，自然平息。 在没有以渴望智慧的心去寻求的安乐中， 存在着喜、胜喜、离喜、俱生喜四喜的十六支分。 即使不依赖秘密行的方法， 也能通过珍宝显现的方法来了解。 即使安住于表达的词语之道， 自生的明点之意也并非来自他处，而是从自身显现。༈ 远离了思辨支分的怀疑， 没有心的喜乐的努力。༈ 安住于证悟的境界，一心不乱地安住，则禅定的味道、安乐的特征是无自性，安住于法身。༈ 自生智慧安住于自身，以使自身显现的大方便力， 将错乱之心的习气以方便转化为智慧。 将显现转化为自明，将它转化为安乐，将那觉性转化为光明，这三者同样转变为法身。 开启心中安乐智慧安住于自身的宝藏。༈ 在自生智慧光明中， 无因无缘的觉性本身就从一开始自明。 智慧安住于自身，因无勤作而安乐广大。 如轮回涅槃一切遍知的镜子中显现影像一般。 所有不同的显现自然清净，了知心的法性为安乐。 在普贤王如来独一中，无论如何也看不到边际。༈ 在没有于外境中见到的情况下，本身就是自明的镜子。 是没有自续实体的觉性。༈ 如果像种子一样，不恒常或与不相似的恒常之因是什么？如果像第一个问题一样进行考察，那么自、他或因本身是什么？ 如果从自性中产生，那么因的自性是成立还是不成立？如何产生结果？༈ 如果那样成立也需要产生，那么将无止无尽。 如果不是那样，那么自性不成立，又如何产生呢？ 因是具备所有能力且远离的特征，因此因果二者都不存在，就像兔子角一样。 如果从与自性不同的因中，那个结果成立， 那么一个因产生一个或多个结果？多个因产生一个或多个结果？
English
Do. ༈ In the self-born wisdom that is completely pure from the beginning, Naturally or inherently possessing all the limbs of meditation. The entry of thoughts with the dull wind naturally subsides. In the bliss that is not sought by a mind desiring wisdom, The sixteen limbs of the four joys—joy, supreme joy, joy beyond joy, and coemergent joy—reside. Even without relying on the method of secret conduct, It is understood through the method of precious appearance. Even though abiding in the path of expressive words, The intention of the self-born bindu arises from itself, not from elsewhere. ༈ Free from the doubt of the limbs of contemplation, There is no effort of the mind's joy and bliss. ༈ Abiding in the state of realization, if one abides with single-pointedness and without distraction, then the characteristic of the taste of samadhi and bliss is selflessness, abiding in the Dharmakaya. ༈ Because self-born wisdom abides in itself, by the power of the great means that makes itself appear, The habitual patterns of the deluded mind are transformed into wisdom by means. The appearance is transformed into self-awareness, that into bliss, and that awareness into luminosity; these three similarly transform into Dharmakaya. Open the treasure of the mind's bliss-wisdom abiding in itself. ༈ In the self-born wisdom luminosity, The awareness itself, without cause or condition, is self-clear from the beginning. Because wisdom abides in itself, there is great bliss because there is no effort or striving. Like the reflection appearing in the mirror of the all-knowing of samsara and nirvana. All the different appearances are naturally pure, and the nature of mind is known as bliss. In the sole Samantabhadra, no matter how much, no end is seen. ༈ Without seeing in an external object, it is itself a self-clear mirror. It is awareness without inherent substance. ༈ If, like a seed, the cause of impermanence or dissimilar permanence is what? If examined like the first question, is it self, other, or the cause itself? If it arises from self, is the nature of the cause established or not established? How does it produce the result? ༈ If it is established in that way and still needs to arise, then it will be endless. If it is not that way, then the self is not established, so what produces it? The cause is characterized by being devoid of all abilities, therefore both cause and effect do not exist, like a rabbit's horn. If that result is accomplished from a cause other than self, Then does one cause produce one or many results? Do many causes produce one or many results?
Chinese
以何因的力量而成就果？ 如世间前一刹那的智慧生起后一刹那般，一者生一者；如眼生起同类的刹那和自己的识般，一者生多者；如四大和种子生起苗芽般，多者生一者；相似者从彼立即了悟的自性，从对境与彼相同，从根门于各自对境而执持，如生起诸多智慧的差别般，如果因果之法如四句，那么也应是真实之智慧。 真实之智慧与欺骗和合乎正法，是虚假的吗？ 如此，如执著于法与补特伽罗之我见颠倒般，世间之果亦成为应舍弃之物，故非真实。 ༈ 如果认为与果不相符而住者，如自在天、我和自性等是常法。 那么，各自的执著之邪分别念本身就仅是道理。 如果不是那样，如果认为是真实，那么常法如何能以次第和同时成为恶分别的因？ ༈ 密咒生起次第，获得心安住于观想本尊后。 想要进入圆满次第之义的不分别者。 以何道，于何生圆次第心如何安住？ 是进入勤作的生起之本尊吗？ 如何了知自住之智慧的意义而进入三摩地？ 如果生起次第和圆满次第如是分别修持，那样是可以的。 ༈ 如果不是那样，那么何时能合理？ 以一因能从一切中成就一切生圆次第吗？ ༈ 如果不是那样，那么生起次第和圆满次第二者同时心安住于彼，有什么合理之处？ ༈ 如果根本之果与随顺之因不住于果之道。 如同因生果，同样成为随顺因之自性，故不会使果成为道。 ༈ 因此，如幼狮自身就具足力量。 原始就任运成就三身，故无有修持之勤作，是安乐之道。 ༈ 如果以勤作修成而在果位出现。 那么世间的勤作之法也同样会出现果。 ༈ 此
English
By the power of what cause is the result accomplished? Just as in the world, the earlier moment of wisdom gives rise to the later, one gives rise to one; just as the eye gives rise to a moment of the same kind and its own consciousness, one gives rise to many; just as the four elements and the seed give rise to a sprout, many give rise to one; the nature of realizing immediately from the similar, from the object being the same as it, from the sense faculty grasping each object separately, just as many differences of knowledge arise, if the law of cause and effect is like the four possibilities, then it should also be true wisdom. Is that true wisdom false because it is deceptive and in accordance with the Dharma? Thus, just as holding onto the self of phenomena and persons is a wrong view, the result in the world also becomes something to be abandoned, so it is not true. ༈ If it is thought that those who abide not in accordance with the result, such as Ishvara, the self, and nature, are permanent dharmas. Then, their own clinging to wrong conceptions is just the reason. If it is not so, if it is thought to be true, then how can any permanent thing be suitable as a cause of bad thoughts, whether gradual or simultaneous? ༈ In the mantra generation stage, after gaining stability of mind in meditating on the deity. Those who want to enter the non-conceptual meaning of the perfection stage. By what path, and how does the mind abide in which generation-perfection stage? Is it entering the deity of the effortful generation? How does one realize the meaning of self-abiding wisdom and enter into samadhi? If the generation stage and the perfection stage are practiced separately in that way, then that is acceptable. ༈ If not, then when is it reasonable? Does one cause accomplish all generation and perfection stages from everything? ༈ If not, then what is reasonable for the mind to abide in both the generation stage and the perfection stage at the same time? ༈ If the root result and the subsequent conforming cause do not abide on the path of the result. Just as the cause produces the result, it becomes the nature of conforming to the cause, so it will not make the result the path. ༈ Therefore, just as a lion cub is complete with strength. Since the three bodies are spontaneously accomplished from the beginning, there is no effort to accomplish, so it is the path of bliss. ༈ If the result appears at the end by being accomplished by effort. Then the worldly dharma of effort will also produce results in the same way. ༈ That
Chinese
如果像那样认为应该断除的世间法，其果是天界的安乐，那么，你具有的清净智慧是什么？如果像那样认为，那么果就会变成常有。༈ 因此，对于自生智慧圆满一切功德的道来说，不住于生因，没有寻求果的勤作。༈ 自住的智慧本来成就，因为本来成就的自性不需要生起，就像本来明亮虚空的自性，不需要明亮的作用一样。༈ 如果观修心性如同月亮的形象，那么明亮自然产生。法界的果，心识无法测度。不分别任何事物和相状，从燃烧的坛城中，显现伟大之法、报身和化身，无边无际。༈ 智慧的觉性安住于自身，在相遇时，以珍贵窍诀的显现，安住在证悟的状态中。虽然远离言说，但在觉性的当下，不寻找，而是自生大乐。༈ 这是无字的殊胜语，它显示普贤王如来的密意。以不分别法性的意义相遇，就能理解和觉知。无字和自明的语，即使舌尖不移动，也能通过意义显示与法性相遇。༈ 不舍弃密咒功德无尽的宝藏，而是执持。诸佛的猛咒，远离言说的名相。咒（藏文：སྔགས་，梵文天城体：मंत्र，梵文罗马拟音：mantra，汉语字面意思：真言），词（藏文：ཚིག་，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：词语），无有（藏文：བྲལ་，梵文天城体：विरहित，梵文罗马拟音：virahita，汉语字面意思：分离）的力量。以四种事业各自无有的意义，成就自他的需要。虽然没有因果的差别，但却是究竟的果。༈ 在远离觉性四边之边的坛城中，以对任何事物都没有执着的方式进入，就会感到快乐，也就是首先以心识的方式来观察自己的心。༈ 对于色、名、心，按照次第，如同上师的窍诀一样，在修习的现量中具有暖相，然后以未修习的现量来沟通意义。༈ 对于明亮之色等坛城六聚的智慧进行修习时，依靠沟通的语的边际，安住在证悟的状态中。༈ 显现出没有被心识体验过的形象。以远离三种感受的触觉来理解意义。外面的河流猛烈。