English
holding it as life. With devotion, one relinquishes whatever one cherishes, such as desires, kingdom, one's own body, retinue, etc. This precious treasure of pith instructions, like guarding the mouth of a dead person, should be kept secret from those who are not vessels. ༈. In this very nature of self-awareness, the mind of enlightenment, wisdom and ignorance are not different. Both the appearance of delusion and non-delusion, in awareness, are unified into the self-arisen wisdom of the mind of enlightenment, as stated in the Extensive Tantra: "Ignorance itself is clear wisdom, reversal itself is correctness, afflictions and suffering are supreme enlightenment." The clinging thoughts of the six realms are various and dissimilar, and the very essence of self-arisen wisdom, the luminosity, if unified in one place, then luminosity and self-arisen mind are one, and whatever its essence is, it is free from saying, "The mind of enlightenment has such an essence." Yogis who possess such meaning see samsara as wisdom itself. The various clingings that are perversely conceived by one's own thoughts are the habitual tendencies of various actions since beginningless time, seen through causes that deviate from the truth. ༈. The self-aware wisdom entering into the truth, and the habitual tendencies of things that are perversely conceived, are like a shadow and a body, existing together and bliss is one. The characteristic of the mind of enlightenment does not abide in causes, but is self-appearing, therefore it is without beginning or end. This deluded nature of samsara, which is without beginning in time, is primordially pure in the self-arisen wisdom of the mind of enlightenment, and in secret, samsara is completely pure. The nature of mind is like the sky, without obscuration. Even if a sudden appearance of clouds obscures the view, the clouds are not the nature of the sky, but appear due to conditions. For example, like iron associated with the element of fire, its temporary nature is similar to heat, delusion is not established in its essence, but appears due to sudden conditions. This is the concluding statement. The self-nature is not separate from the abiding reality, and because there is no birth or cessation in its essence, it is not of the three times, like the sky. ༈. The Dharmakaya's nature is primordially pure, the Sambhogakaya's self-awareness enjoys bliss in all things, and bliss itself. The Nirmanakaya is pervasive without coming or going, appearing like the moon in water. These three are inseparable, awareness
Chinese
一之自性。 ༈ 。好坏取舍离二元，平等性。菩提心之智慧中。心髓平等即是佛。心髓义谛无地道之勤作。 ༈ 。义之自生无迷解二者。心之自明觉，显现为念头之念，自生智慧，无念自燃，乃是无勤作而得之究竟果。 ༈ 。汇集诸佛之语精要之心髓口诀珍宝，如汇集大海之精华般凝聚成甘露。此宣说心髓之义之口诀，乃是秘密口诀之精华。 ༈ 。明灯之光之心髓，乃是汇集诸佛语之精要之语法轮。以宣说心髓之语所要证悟者乃是： ༈ 。心性自生心髓是也。于彼之中，外（一）尘彩，内（一）脉，秘密虚空之轮（一一一）汇聚。如下方般缓慢生起与融入不具，于心髓中明了。安住于自生智慧圆满佛陀之意。智慧心髓如虚空般，无边无中，无取舍。不从他取，心髓无我而明了。 ༈ 。语之精要汇集之心髓，实相自性心髓，菩提心之大药，无勤作而证悟，乃是去除轮回痛苦之最佳良药。若无菩提心之药，以身语之勤作行善，乃是升天之因。菩提心之大药安住于自身中，然不证悟，却从他处寻觅菩提心之大药。以无法寻得之方式寻得，证悟后非从他处而来，而是自心即见为大药。 ༈ 。证悟后非从他处而来。自生心髓乃是从无始以来安住于自身，离戏如虚空般。具足诸佛之智慧身与自性。恒常安住于远离外境所取与内心执着之状态。 ༈ 。不执着于安乐之义而享用。一切显现皆安住于自生智慧自明觉中。 ༈ 。此菩提心之大药，乃是遍知之智慧，诸佛之意。乃是三世诸佛之道。
English
The nature of one. ༈. Good and bad, taking and abandoning, are separated from duality, equality. In the wisdom of Bodhicitta. The essence of equality is the Buddha. The essence of meaning has no effort of ground and path. ༈. In the self-arising of meaning, there is no duality of delusion and liberation. The self-awareness of the mind, the arising of thoughts as thoughts, self-arising wisdom, the self-burning of non-thought, is the ultimate fruit that is not sought by effort. ༈. This precious essence-instruction, which gathers the essence of the Buddha's words, is condensed into nectar like the essence of the ocean. This instruction that shows the meaning of the essence is the essence of all secret instructions. ༈. This essence of the light of the clear lamp is the wheel of speech that gathers all the essence of the teachings. What is to be realized by the speech that expresses the essence is: ༈. Mind itself is the self-arising essence. In that very essence, the outer (one) dust colors, the inner (one) channels, the secret space mandala (one one one) are gathered. Like the lower ones, the slow arising and entering are not possessed, it is clear in the essence. Abiding in the intention of the self-arising wisdom, the complete Buddha. The essence of wisdom is like the sky, without beginning or end, without taking or abandoning. Not taking from others, the essence is clear without self. ༈. This essence that gathers the essence of the teachings, the essence of the nature of reality, the great medicine of Bodhicitta, realizing without effort, is the best medicine to remove the pain of samsara. If there is no medicine of Bodhicitta, engaging in virtuous deeds with the effort of body and speech is the cause of higher realms. While the great medicine of Bodhicitta abides in oneself, one does not realize it and seeks the great medicine of Bodhicitta from elsewhere. Finding it in a way that cannot be found, realizing that it does not come from elsewhere, but seeing one's own mind as the great medicine. ༈. Realizing that it does not come from elsewhere. The self-arising essence has been abiding in oneself from the beginning, like the sky, free from elaboration. Possessing the wisdom body and nature of the Buddhas. Always abiding in a state free from external grasping and internal clinging. ༈. Enjoy without attachment to the meaning of happiness. All appearances abide in self-arising wisdom, self-awareness. ༈. This great medicine of Bodhicitta is the wisdom of omniscience, the intention of the Buddhas. It is the path of the Buddhas of the three times.
Chinese
彼。 ༈ 。不可思议意之义，是未作整饰之识，自住素朴也。 ༈ 。了悟如是心要之义后，离弃舍之行，恒常安住自明觉性中，无有可修之过，离执禅定，无有彼收此聚。 ༈ 。菩提心要离分别之流转，诸法虽生，然自识于自生智慧无有迁变。 诸佛之悲亦自生智慧也，离勤作，由自现之加持而生，无有偏颇，周遍一切。 安住实相心要中，救度一切有情，是为悲。 以慈爱救护一切有情于法性中，喜为自明自生智慧不离，无取舍二取，大中舍。 自生心要于轮涅之义，离分别，轮回自性清净。 无分别之悲心，以无有情之成故，不作饶益，亦如圣者所集经云： 是故利乐具悲得菩提，谁知心聚念小作是说。 意即无有对境之事物与心之缘念，是自生心。 ༈ 。此光明心要圆满之义，以上师宝语之观察而知，于六道一切有情，具有自住之智慧，以三种观察而知是法身。 于名观察，报身于心观察而寻智慧，化身于五境事物任何一者与三者，以观察而生自还与还于自处之识，如珍宝黄金不变。 如舌被压，那达之字音等不可言说。 ༈ 。如是于缘起身观察等之其他情况中，亦应认定心要智慧。 此乃噶当之语心要，与真实义相关联，如具缘瑜伽士珍宝者，于出现之六时，即安住于恶见之时，以此诀窍能知一切义。 若以此不能认识自心，则无论以论理之声或量，亦不能寻得觉性之自生智慧。
English
That. ༈. The meaning of the inconceivable intention is that the uncorrected consciousness is naturally settled, just as it is. ༈. Having realized the meaning of such an essence, one is free from the activity of abandoning and adopting. One constantly dwells in the state of self-luminous awareness. There are no faults to be corrected, free from clinging to meditative stabilization, without gathering here and scattering there. ༈. The essence of enlightenment is free from the flow of conceptualization. Although all phenomena arise, self-awareness, the self-born wisdom, does not change. The compassion of the Buddhas is also self-born wisdom. It arises from the blessing of self-appearance, free from effort. It has no partiality and pervades all. To liberate all beings by abiding in the essence of reality is compassion. With love, all beings are protected in the nature of reality. Joy is inseparable from self-awareness, self-born wisdom. The great equanimity is free from acceptance and rejection. In the meaning of the wheel of self-born essence, free from conceptualization, the nature of samsara is completely pure. Because there is no being established in the compassion without differentiation, it does not act for their benefit. As it is said in the Sutra Collection of the Noble One: Therefore, having attained enlightenment with compassion and joy, who knows the collection of minds? Thinking thus, he made his concern small. This means that there is no object of perception or mental focus, it is self-born mind. ༈. The meaning of this complete, luminous essence is known through the examination of the precious words of the Lama. All sentient beings of the six realms possess the wisdom of their own abiding place. It is known through three examinations that it is the Dharmakaya. Examining the name, the Sambhogakaya examines the mind and seeks wisdom. The Nirmanakaya examines any of the objects of the five senses, or three of them. Through examination, the knowledge of returning to oneself and returning to one's own place arises, like a precious jewel, gold does not change. Just as when the tongue is pressed, the sound of the letter Nada and so on cannot be uttered. ༈. Similarly, in other situations such as examining the dependent arising body, the essence of wisdom should be recognized. This essential teaching of the Kadam is related to the true meaning. Like a fortunate yogi, a precious one, in the six times of arising, that is, in the time of abiding in evil views, with this instruction, understand all meanings. If you do not recognize your own mind with this, then with whatever logic or sound or valid cognition, you will not find the self-born wisdom of awareness.
Chinese
成了！ 本来自身，于三时中没有变化。 觉悟此的自生心之路， 于彼状态串习，不散乱而明了菩提心。 自生的究竟圆满之果， 利益众生，是因了悟实义，从遮障中解脱，故基道果三者是光明无别一体之状态。 菩提心的自明自生智慧，以此被习气错乱之垢染所染污之故， 以执着而分别的各种造作，如绳上的蛇一般，无而显现，如是错乱之心的习气，无论显现好坏， 智慧光明，于基道果三时中没有变化。 显现为各种各样的自性， 是佛语心髓所诠释之义， 不是错乱，而是从错乱中自解脱，显现为回归自处， 此各种各样的显现，称为自明菩提心。 错乱分别的根本是菩提心， 自明之心也错乱为分别， 稀奇的是，从无始时以来，就变成了各种对境的习气之奴仆， 因无有珍贵窍诀之助缘， 未曾串习无分别之实义心髓， 如绳非蛇却显现为蛇一般。 各种造作之事物显现的自性，因其自性是法性，故与实相无别， 于诸佛三身之意明晰的心性中， 没有丝毫非法性，一切显现之体性即是心性， 视此为自生智慧心髓而证悟。 于本体自性中，离言语诠释。 自性清净之觉性菩提心， 虽不可言说，若不以言词诠释意义，则不依赖名相， 便不能证悟胜义谛。 如是说。若未契合觉性之义，则需以言语之声来传递心意， 从而得见无造作自生之法性。 若于自明心中了悟实义， 则入于智慧之方便，以能所二者之方式安住。 无需经历，当下圆满道之顺缘，大乐即成，不堕入宗派之边，以公正正直之心， 于圆满智慧心髓中， 精进。