English
If, like that, it is thought that worldly dharma to be abandoned, its fruit is the happiness of the gods, then, what is your pure wisdom? If you think like that, then the fruit will become permanent. ༈ Therefore, for the path of self-born wisdom that perfects all qualities, there is no dwelling on the cause of generation, and no effort to seek the fruit. ༈ Since the self-abiding wisdom is primordially accomplished, that primordially accomplished nature does not need to be generated, just as the nature of the primordially clear sky does not need the function of clarification. ༈ If you meditate on the nature of mind as being like the image of the moon, then clarity will naturally arise. The fruit of the expanse is beyond the measure of the mind. Without discriminating any objects or signs, from the center of the blazing mandala, the great Dharma, Sambhogakaya, and Nirmanakaya appear, without end or measure. ༈ The awareness of wisdom abides in itself, and when it is encountered, it should be placed in the state of realization through the appearance of precious instructions. Although it is beyond expression, in the very moment of awareness, without searching, it is the great self-born bliss. ༈ This is the supreme word without letters, it reveals the intention of Samantabhadra. By encountering the meaning of non-conceptual Dharma, one understands and knows. The word without letters and self-awareness, even if the tip of the tongue does not move, shows the encounter with Dharma through meaning. ༈ Do not abandon the inexhaustible treasure of the merits of secret mantra, but hold on to it. The wrathful mantra of the Buddhas is free from the terms of expression. Mantra (藏文：སྔགས་，梵文天城体：मंत्र，梵文罗马拟音：mantra，汉语字面意思：真言), word (藏文：ཚིག་，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：词语), without (藏文：བྲལ་，梵文天城体：विरहित，梵文罗马拟音：virahita，汉语字面意思：分离) has power. With the meaning of the four activities being individually non-existent, the needs of oneself and others are accomplished. Although there is no difference between cause and effect, it is the ultimate fruit. ༈ In this mandala that is free from the extremes of the four limits of awareness, it is happy to enter the mind in a way that is not attached to anything, that is, first examine your own mind with your mind. ༈ For form, name, and mind, in sequence, according to the guru's instructions, in the manifest experience of meditation, there is warmth, and then communicate the meaning with the unmeditated manifest experience. ༈ When meditating on the wisdom of the six aggregates of the mandala, such as bright and clear form, rely on the edge of the communicating sound and abide in the state of realization. ༈ A form that has not been experienced by the mind appears. The meaning is understood by touch that is free from the three feelings. The external river is fierce.
Chinese
以闲暇的方式如实地修持，必定会变得稳固。最终脱离了由回忆和分别念所思所想的散乱之心。 如同没有驯服的勇猛食肉老虎之心一样，觉性也保持原状，不被对治所驯服。像母老虎一样的心，如果是不作整饰的自然状态，智慧的游舞就不会有任何阻碍。因此，这是无需刻意寻求的自生智慧的境界。因此，一切都保持其自然本性。 无论外在和内在的事物如何显现在心中，都将其视为自身之觉性。 过去、现在、未来三世诸佛无余的，心髓中所蕴藏的窍诀精华，依靠珍贵的口诀而生起的状态，自然圆满。脱离了能作和所作之勤作的无分别觉性，是不作整饰的自生安乐之界。自证智慧在任运成就的境界中显现。自生智慧犹如虚空般遍及一切法。通过习惯于证悟自明觉性的状态而安住。 脱离了一切戏论边际的智慧大明点。从脱离分别念的定解中，在分别念相续中，没有清晰显现的意义。如是说，觉性是清晰的。自证不分别任何对境。智慧自明，在心中显现。 心的自性不分别任何事物，融入于心。心的自性不是任何事物，因此在任何一个方向上都没有执着。脱离了一切分别念之心的散乱。觉性智慧脱离了一切能取和所取。 智慧的自显、自光之游舞是菩提心。现象是幻化的，是智慧大乐之界。体性是自证智慧，即使有对境显现，也没有执着。在自生幻化中显而易见。本自任运成就的智慧是不作整饰的。即使显现为安乐的幻化，也是自证，因此一切都显现为智慧心。 觉性智慧没有遮蔽而光明，因此一切法都显现为智慧本身。没有任何不是智慧的法。三界清净的智慧本身，通过觉知和证悟的方便来了解。从众生迷惑之地解脱意义，以智慧觉性安立于胜者的行列。 不以勤作来修饰
English
Having practiced diligently in a leisurely manner, it will surely become stable. Ultimately, it is free from the wandering mind that is thought and conceived by memory and conceptualization. Like the untamed mind of a brave, carnivorous tiger, awareness also remains in its own state, untamed by antidotes. If the mind, like a tigress, is in an uncorrected, natural state, the play of wisdom will not be obstructed in any way. Therefore, this is the state of self-arisen wisdom that does not need to be sought deliberately. Therefore, everything remains in its natural state as it is. However things appear in the mind, whether external or internal, see them as the very awareness of oneself. The quintessence of the instructions, which is the essence of the heart of all the Buddhas of the three times, past, present, and future, is naturally perfected in the state that arises from relying on precious instructions. The non-conceptual awareness that is free from the effort of doing and acting is the uncorrected, self-arisen realm of bliss. Self-knowing wisdom arises in the realm of spontaneous accomplishment. Self-arisen wisdom pervades all phenomena like the sky. One abides by becoming accustomed to the state of realization, self-luminous awareness. The great bindu of wisdom is free from all extremes of elaboration. From the definitive understanding that is free from conceptualization, there is no clear appearance of meaning in the continuum of conceptualization. Thus, awareness is clear. Self-knowing does not conceptualize any object. Wisdom is self-luminous, appearing in the mind. The nature of mind does not conceptualize anything, dissolving into mind. The nature of mind is not anything, so there is no fixation in any one direction. It is free from all the wandering of the conceptual mind. Awareness-wisdom is free from all grasping and apprehending. The play of self-appearance and self-light of wisdom is bodhicitta. Appearances are illusory, the realm of great bliss of wisdom. The essence is self-knowing wisdom, and even when objects appear, there is no grasping. It is manifestly clear in self-arisen illusion. The wisdom that is primordially spontaneously accomplished is uncorrected. Even when it arises as an illusion of bliss, it is self-knowing, so everything appears as the wisdom mind. Because awareness-wisdom is unobscured and luminous, all phenomena are seen as wisdom itself. There is no phenomenon that is not wisdom. The very wisdom of the purity of the three realms is known through the means of knowing and realizing wisdom. From the ground of beings' delusion, the meaning of the symbols is unraveled, and with wisdom-awareness, they are placed in the ranks of the victorious ones. Without correcting by effort,
Chinese
身语意中住，自明心之自光燃，以智慧心之橛钉，不可动摇地钉住，使所乘之分别念之马，远离风息，成就安乐之自生，即是解脱之胜道菩提心。果究竟之觉性，自生心之如是性，于有法之形相，所有之觉性以方便而住。无造作自性之大乐见，于自觉之现量所见，无有四边之执着。证悟法性虽自显，然不成立为相之事物。 不见无可观之法性大乐觉性，若离此方便，则唯是分别念，故与胜者之教义不符，如盲者于前，虽有色相亦不见。果究竟之分别念非有，与普贤如来之实相义相违。无分别自明之见，胜者之心非分别念所能测。执着于分别念之分，无论何人安住，亦将成为轮回之果，痛苦。以分别念之故，随己所欲，然果非无分别之究竟。智慧光明安乐，无分别之地，若欲于边际之方，则不能成办，以执边不能得也。 如是，彼从何生耶？从无欲自住而生。觉性自性，无造作，原始之，乃普贤如来之见也。凡夫之庸常觉性，于此无有需于他处遣除之错谬心，此即无造作，安住于自处，乃诸佛之见也。 上师决定于四河之义，具足信心，故敬上师。珍贵口诀，怀于心之宝藏。以续部经文之途径，于义道见之义，定能明晰，于觉性自显而得决定。于果位决定之状态中串习，则能怀持不坏金刚心。无谬决定之导师，乃自觉之善知识，故由义而引导，不于正直之义用心，远离外在虚名之欲求，不违背圆满佛所说之教言。上师珍贵自
English
Dwelling in body, speech, and mind, the self-radiance of self-awareness blazes. By fixing the wisdom mind's stake immovably, the horse of discursive thought is separated from the wind, and the self-arisenness of bliss, the supreme path of liberation, is the Bodhicitta. The ultimate fruition is awareness itself. In the very suchness of the self-arisen mind, all appearances of phenomena abide through the skillful means of awareness. This uncontrived, natural state of great bliss has no grasping of four extremes in the direct vision of self-awareness. Although the realization of Dharma-nature dawns spontaneously, it does not become established as an object of characteristics. The Dharma-nature of great bliss, which is beyond observation, is not seen. If separated from this means, it is merely discursive thought. Therefore, it does not accord with the meaning of the Victorious Ones' teachings. It is like a blind person not seeing forms even when they are in front of them. The ultimate fruition is not in discursive thought, which contradicts the meaning of the reality of Samantabhadra. The self-luminous, non-discursive view is not comprehended by the discursive mind of the Victorious Ones. Whichever person abides in the aspect of grasping and discursive thought, it will transform into the suffering of cyclic existence. Due to the power of discursive thought, one desires according to one's own wishes, but the fruition does not reach the ultimate non-discursiveness. The clarity and bliss of wisdom are in the state of non-discursiveness. If one desires it in a direction of extremes, it will not be accomplished, as it cannot be obtained through clinging to extremes. So, from where does it arise? It arises from the state of non-desire and self-abiding. Awareness, in its own uncontrived, original nature, is the view of Samantabhadra. In this ordinary awareness of common beings, there is no mistaken mind to be removed elsewhere. This, without contrivance, abiding in its own place, is the view of the Buddhas. Having faith because the Lama is certain and abides in the meaning of the four rivers, one respects the Lama. Holding the precious instructions as a treasure in the mind. Through the path of Tantras and Agamas, the meaning of the path and view becomes clear, and one arrives at certainty through the self-arising of awareness. By familiarizing oneself with the state of fruition, one holds the immutable Vajra mind. The unerring and certain teacher is the virtuous friend of self-awareness. Therefore, guiding through meaning, one does not engage the mind in the meaning of straightforwardness, and one is separated from the desire for external fame. One does not waver from the words spoken by the fully enlightened Buddha. The precious Lama, self-
Chinese
视为生命。以虔诚之心，将自己所珍视的欲望、王位、自身、眷属等一切都舍弃。这珍宝之藏的口诀，要像守护死者的嘴一样，对非器之人保密。༈。此自性觉悟菩提心，智慧与无明二者无有差别。迷惑之显现与不迷惑二者，于觉性中皆是菩提心自生之智慧，合而为一，如《广大续》所说：无明即是智慧明，颠倒即是正见，烦恼痛苦即菩提胜妙。六道众生的执着分别之念各不相同，而自生智慧光明之体性，若能于一处合一，则光明自生心即为一，其体性即是菩提心，离于“菩提心具有如此体性”之说，具有如是意义之瑜伽士，视轮回即是智慧。各自以自己的想法颠倒分别的各种执着，乃是无始以来的各种行蕴习气，因背离真理之缘而见。༈。自性觉智契入真理，以及颠倒分别之习气事物二者，如影随形般存在，且安乐为一。菩提心之体性不住于因，而是自显现，故无始无终。无始以来轮回之自性迷惑，于菩提心自生智慧中本自清净，秘密之中，轮回即是彻底清净。心性如虚空般无有遮蔽，纵然突如其来的云彩遮蔽了景象，然云彩并非虚空之体性，而是因缘所生之显现。譬如，与火之缘相关的铁，其暂时之自性与热相似，迷惑虽非本性所成，然因突发之缘而显现。此为总结之语。自性不离于实相，本性无生灭，故非三时，如虚空一般。༈。法身自性本自清净，报身自性觉知一切事物，享受安乐即是安乐本身。化身无有来去而遍布，如水中之月般显现。此三者无别，觉性