English
Expanded and increased. In the mandala without a surrounding edge and without a central deity, the light of wisdom shines clearly without any distraction. To remain constantly in the natural state, free from thought, that is the mind of the Buddhas. Therefore, all phenomena do not transcend the mind of enlightenment. ༈ Like the mind of an earth-holding mouse or a lion, the result cannot be found from elsewhere. If examined, it ultimately comes down to one's own mind. Just as a mouse's daughter, seeking a place to give alms, asks the sun, clouds, wind, and mountain, but ultimately returns to herself. Or like there is nothing above a lion, so there is no fear or dread. Therefore, remaining in one's own state from the beginning, one is free from wanting to obtain something from elsewhere. ༈ Self-mind awareness does not change in the three times. The basis as it is, not thinking of anything, is the Dharmakaya. Free from effort, qualities are spontaneously accomplished, the basis remains as it is. Primordial luminosity is originally pure. Not thinking of any extremes, so it is beyond the comprehension of the mind. Endowed with compassion that does not separate discriminating awareness, the result is effortlessly accomplished. In the essence, the nature of the mind of enlightenment, without thinking of anything, remaining in its own way, is the spontaneously accomplished bliss in the mind of the Victorious Ones. ༈ The bliss that relies on the upper gate wheel or the lower gate vidyā, and the very seeking of the co-emergent awareness-wisdom in one's own place, are conceptual thoughts, and in reality, one does not attain it through them. Those with attachment are spoken to for the sake of guidance. Certainly, the naturally arisen mind, free from elaboration, cannot be known through the path of attachment. Even the conduct of not accepting or rejecting purity, if examined, actually becomes acceptance and rejection. Deliberately placing self-awareness in a state beyond thought with the mind, in reality, remains as clinging to the apprehended object. ༈ Here, this self-arisen wisdom, luminous, pure essence of enlightenment, is without characteristics, being the nature of non-objectification, therefore it is free from the mutual attachment of bliss between wisdom and means. Without relying on bindus, there is no effort to desire results, no outward scattering or inward gathering. The mind of great bliss, the self-aware, free from the effort of skillful means, does not grasp wisdom and means as separate, but enters into equality, therefore it is the great meditation of effortless bliss.
Chinese
那。 幻化的乐受不执着于空性， 无执着的智慧具备了道的所有条件，是圆满之道。 菩提心的觉性自明， 不执着于实有的智慧和方便成就，比天空还大。 难以获得的广大智慧， 依靠智慧方便而成就。 虽然名义上似乎依赖于他者， 但显现的安乐源于自身。 显现光明的轮涅觉性， 无边际的自性虽未成立却能显现，如同火镜中本无火，但遇到条件就会产生一样。 见到无实有的智慧，错觉自然解脱。 显现为色声等五境的诸法，都是被心颠倒错乱地执着， 一切事物的自性， 是法性虚空的明点。 为了成就那（明点）， 精要之义觉性的太阳升起， 无边际的黑暗自然消散。 无需勤作，自然成就的此成就， 使三界一切都成就为光明的心，菩提心。 一切法皆安乐于自心觉性的行持中， 以证悟的智慧之行持安住于自性之中。 从光明中，不阻碍各自意愿的成就之边， 调伏众生的慈悲之聚的福德，善行之白业， 在证悟自生觉性之后， 为了引导具信的众生通过其他途径趋向正道，故不中断（善行）。 如果领悟了心之精要的意义， 自住的智慧达到究竟，成为果——法身。 其他（众生）具有功德圆满的报身，自然具备（三十二）相和（八十）随好。 化身随众生各自的意愿而显现。 如同清澈的水中显现月亮的影像一样。 具有智慧之身的如来， 如火镜般显现，从而救度众生。 自生智慧的如来， 不具肢体，超越算计，也是道路圆满，以大平等之喜悦，觉性自明。 于任运自成的境界中，本来成佛，觉性自生，对于诸法，心中没有任何可思之处。 如此，在菩提心性中， 本来没有无明，因此也没有轮回。
English
Na. Since the enjoyment of illusion is not attached to emptiness, The path to unattached wisdom is the path that perfects all conditions. This self-illuminating awareness of bodhicitta, Is accomplished by wisdom and skillful means that do not grasp at entities, even greater than the vastness of the sky. Difficult to find is the great wisdom, It is accomplished by relying on wisdom and skillful means. Although it seems to depend on others in name only, Manifest bliss arises from oneself. This awareness, the wheel of clear appearance, Although the nature of limitlessness is not established, it can appear, like fire arising from a magnifying glass when it meets the conditions, though fire is not inherently present. By seeing that wisdom of non-entity, delusion is liberated in its own place. The appearances of the five objects such as form and sound are all perverted conceptions of the mind, The nature of all entities, Is the bindu of the dharmata realm. As a means to accomplish that (bindu), With the rising of the sun of awareness of the essential meaning, The darkness of limitlessness is naturally dispelled. This naturally arising accomplishment without effort, Accomplishes all three realms as the luminous mind, bodhicitta. All dharmas are blissful in the conduct of one's own mind's awareness, By placing it in its own state through the conduct of realized wisdom, From clarity, the extreme of accomplishment of each one's desires is not obstructed, The merits of the assembly of compassion that tames beings, the white deeds of virtue, Even after realizing self-arisen awareness, In order to guide faithful beings through other paths to the meaning, it is not discontinued. If the essential meaning of the heart is understood, The wisdom of one's own place is perfected, and one abides as the fruit—dharmakaya. Others (beings) naturally possess the sambhogakaya, endowed with marks and signs of excellence. The nirmanakaya appears in any way according to the desires of each being. Like the reflection of the moon in clear water. The tathagata with a body of wisdom, Appears like the image in a magnifying glass and liberates beings. The self-arisen wisdom tathagata, Without limbs, beyond calculation, is also the perfection of the path, the great equanimity, awareness is self-illuminating. Since one is primordially enlightened in the state of spontaneous abiding, awareness is self-arisen, and one abides without thinking about anything in the mind regarding dharmas. Thus, in the very nature of bodhicitta, Since there is no primordial ignorance, therefore there is no samsara either.
Chinese
因此，众生轮回的根本无明原本就不存在。自生智慧之心恒常安住于无分别之中。因为轮回之法没有原因，所以远离了解脱之道。从一开始就没有产生的诸法，任何时候都不会产生。佛与众生，其自性本一。此乃自生智慧的秘密。是精华之义，是极其殊胜的特点。自生大法的拥有者，是法身。从错觉中自然清净，具有意义的报身。自证大乐的受用圆满身。以无二的慈悲显现种种化身。本体并非各自独立，而是秘密的菩提心。自生智慧中，色身显现与法身不显现，二者无别。存在与不存在的一切本体，皆是菩提心。由于自显现而与自证智慧相异，诸如天神和宫殿等事物和征兆等，以执着于不同形态的习气之力的显现，并非真实，而是由于迷惑之心的思考和禅修的力量，才显现为不同的形态。如来智慧的秘密意义，因为没有见到而执着于分别念的戏论，所以给予其空性智慧的教导。断绝由念头和分别念的智慧之风所引起的流动。在其尽头进行无生之禅修。既非有法，亦非法性。犹如虚空般，无我与众生。是智慧，是空性的本体。自性空性，没有事物的相状。具备空性、无相、无愿三种解脱，是极大的安乐。于此，无执着是基础，从与道理相符的道路进入，安住于无相的正道，因此，证悟自生智慧的果实自然而然地在明点的空间中显现。显现的功德与虚空的边际相同。在自证智慧的显现中，一切事物皆自发光芒，光芒四射的坛城，其自性清明，永不耗尽。庄严的轮涅是身之自性。对任何事物都无执着的名声是语之智慧的庄严。一切念头和觉知都显现为意之智慧。
English
Therefore, the root ignorance of sentient beings' birth does not exist from the beginning. The mind of self-born wisdom constantly abides in non-discrimination. Because the Dharma of Samsara has no cause, it is separated from the path of Nirvana. Those Dharmas that have not arisen from the very beginning will never arise at any time. Buddha and sentient beings are one in their very nature. This is the secret of self-born wisdom. It is the meaning of essence, and it is an extremely wonderful characteristic. The owner of the self-born great Dharma is the Dharmakaya. From delusion, it is naturally purified, the Sambhogakaya with meaningfulness. The enjoyment of great bliss of self-awareness is the Sambhogakaya. The Nirmanakaya appears in various forms with non-dual compassion. The essence is not established as separate, but is the secret Bodhicitta. In self-born wisdom, the Rupakaya appears and the Dharmakaya does not appear, the two are inseparable. The essence of all that exists and does not exist is the Bodhicitta. Because it is different from self-awareness due to self-appearance, things and signs such as gods and palaces are not true because they are the appearance of the power of habitual tendencies that cling to different forms, but due to the power of thinking and meditation of the deluded mind, they appear as different forms. The secret meaning of the Tathagata's wisdom, because it is not seen, clings to the proliferation of discrimination, so it is given the teaching of emptiness wisdom. Cut off the flow caused by the wind of thought and discrimination. At its end, practice unborn meditation. It is neither a phenomenon nor a nature. Like the sky, there is no self and no sentient beings. It is wisdom, the essence of emptiness. The self-nature is emptiness, without the characteristics of things. Possessing the three liberations of emptiness, signlessness, and wishlessness, it is great bliss. Here, non-attachment is the foundation, entering from the path that is in accordance with the reason, abiding in the correct path of signlessness, therefore, the fruit of realizing self-born wisdom naturally appears in the space of Bindu. The merits of appearance are equal to the edge of the sky. In the appearance of self-aware wisdom, all things spontaneously emit light, the mandala of radiant light, its self-nature is clear and inexhaustible. The wheel of ornaments is the nature of the body. The fame of non-attachment to anything is the ornament of the wisdom of speech. All thoughts and awareness appear as the wisdom of the mind.
Chinese
彼之等持。身语意无尽庄严之轮，非心所能思。 舍弃增益与诽谤，空性乃寂止。 意识不入于任何处，心平等安住。 无相故，寂止与胜观双运。 如是信解而入，瑜伽士安住于道者，以不分别之明了义而知。 离思之智慧，以证悟心要之实相义而入。 如是远离方便道之觉性，以勤作而求果，如欲从孔雀石中生金。 若未离如是欲求之心，则执持心要无偏之义为我。 若希求安乐之心，则随各自之见解证悟之后，入于等持，而求寂止之果。 未证悟自之身即是心，执持身形如面具天神之相，以庸常之 身之寂静而求法性乃是错谬。 若知自之身即是心，则无论身处何处，心即是寂静。 若知现有即是心，则即使放任诸根，亦显现自生智慧。 于心要义之自性中，心不作任何观想，亦不耽著任何偏颇。 如调伏群象之王之心般，不作造作。 于自住觉性之轮中，无论何时，皆无放松与安住。 不执持任何对境，故亦无任何遮止。 于心要义之自性中，无有功过二者，故圆满之见无取舍。 无有可入之对境，不离等持者，乃光明觉性之心性。 无有因缘，自生心之无作，乃清净胜者之身语意。 从无寻觅之心要义而安住中生起。 菩提心之义中，唯一决定之乘，即是心要义。 随顺各自想法之种种乘，转为引导之义，而非决定之义。 于自性法性中，无有高下之乘，以不同意乐趣入之想法，以高下分别而衡量而已，如《楞伽经》云： 乃至意识趣入时，乘。