English
༈ If the mind itself engages in an object of focus, then, along with the biases of grasping, it accomplishes its own desires. That itself is not in accordance with the mind of the Middle Way, but is agitated by the mind that grasps at the duality of habit and grasping. ༈ This awareness that cannot be conceived by the mind, that cannot be expressed by words, does not abide in the designation of terms, but nevertheless, for those trainees who are difficult to tame, inexpressible, and whose minds are too inferior to understand, the wheel of term-words is taught. ༈ These various phenomena that appear as the container of existence and the essence of beings, also do not move from the body, speech, and mind of the Victorious Ones. All thoughts and concepts are the samadhi of the Victorious Ones, the mind of awareness, like the sky, inexhaustible. The great bliss awareness is the ornament of the mind, is the wheel of clear light awareness that cuts through the imputations of conceptualization. All sounds that arise from beings, whether understood or not, are known as the speech of secret mantra. The non-duality of appearance and emptiness is the speech of the King of Awareness. Whatever appears to the eye consciousness as color and shape, is the wheel of the supreme body's ornaments, profound because it cannot be conceived by words. Like a vajra, inseparable from appearance and emptiness, the nature of mind, appearance, and sound is Samantabhadra. The meaning of the complete bliss of body and speech will be understood through thought-free self-abiding. Thus, one who possesses supreme awareness is the body of Samantabhadra, the speech is the wheel of hundreds of thousands of teachings, the mind is the samadhi, non-conceptual, the clear nature. ༈ Self-awareness is the vajra of body, speech, and mind, the unchanging transmission, by this very transmission of complete wisdom, all appearances, sounds, memories, and awareness are clear as the essence of body, speech, mind, and wisdom vajra. All clinging and deluded imputations, are cut off by the wheel of body, speech, mind, and wisdom awareness. In the appearance of self-luminous awareness, whatever is possessed of clear awareness sees awareness as body, speech, and mind. The view is self-born wisdom, without partiality, it is exhausted in that alone. In self-aware complete wisdom, from the nature of not having any established entity, by the power of conceptualization, various things are seen, and although seen, they are like the image of a clear mirror. By the vajra secret instruction, the wisdom of awareness is Samantabhadra. The assembly without letters will see the meaning.
Chinese
像这样，在自明觉悟之后，安住于自然解脱的坦然状态中，对于果实广大的圆满智慧的随之衡量，也是与自证智相关联的，因此安住于心的法性中。 在原始清明、无偏颇的觉性之轮中，以勤作八法、执着六种、邪见三种、希求的分别念所作的任何努力，以及各自所欲求的乘的差别，对于实相秘密的意义，那些贪求全部是虚假的。以贪求的力量，心识追随到边际而以努力来成办，也与自明觉性之轮的平等解脱之义相违背。以执着六种、邪见三种、勤作八法、希求之因，即使边际显现的智慧，也无法超越勤作的二十四条河流。 圆满的智慧大乐，是安住自性的觉性之轮。在清净、自生、光明之中，暂时的遮障自然消失。然而，显现并非自性，而是由因缘而显现。自性实相的体性，不依赖于暂时的因缘。自明觉性的实相之自性，与轮回的心及心所的分别念，在本性、任运成就、三者之中是一体的。因此，任何错乱都不应去除，因为任何错乱的相，即是如是性中，转变为如是性，那也是轮回的觉悟本身。因此，心是如其本然的基础，故任运成就三者与错乱的觉知是平等的。安住于此，是所有佛陀的心意之瑜伽。在真实义的道上没有文字，因为我的心识融入了真实的精髓意义中，故称为义道。因此，不会从其他地方获得果实，也不会错误地去除错乱。在义理觉性的心中，佛陀的意旨清晰显现。 其体性是菩提心珍宝之相，心之精髓任运而住的智慧，超越了八识聚、知识生起三种方式的对境，是自生的觉性光明点之界中，没有能取所取的垢染而安住不动。如是，在菩提心的精髓中，安住于大乐平等的法界时，从功德的部分显现果位三身，即是
English
Thus, after realizing self-clarity, if one remains freely in the state of natural liberation, then even the subsequent estimation of the great fruit of perfect wisdom is connected to self-awareness, and therefore abides in the nature of mind. In the wheel of primordial clarity and impartial awareness, whatever effort is made by the mind of the eight exertions, six attachments, three inversions, and desires, and the distinctions of the vehicles of one's own desires, all those cravings are false regarding the meaning of the secret of reality. Even striving to accomplish by following the mind to the extreme with the power of desire contradicts the meaning of equal liberation in the wheel of self-clear awareness. Through the causes of six attachments, three inversions, eight exertions, and desires, even the wisdom that is clear to the extreme does not transcend the twenty-four rivers of exertion. The perfect wisdom of great bliss is the wheel of awareness that abides in its own nature. In the pure, self-born, and luminous, adventitious obscurations naturally disappear. However, appearances are not by nature, but appear due to conditions. The essence of the nature of reality does not depend on adventitious conditions. The nature of the self-clear awareness's state of being, and the thoughts of cyclic existence's mind and mental events, are one in nature, spontaneous accomplishment, and the three. Therefore, no delusion should be abandoned, because whatever the aspect of any delusion is, in that very suchness, transforming into suchness is also the very realization of cyclic existence. Therefore, since the mind is the basis as it is, the three spontaneous accomplishments and deluded awareness are equal. Abiding in this is the yoga of the intention of the minds of all Buddhas. There are no letters on the path of true meaning, because my mind enters into the true essence of meaning, therefore it is called the path of meaning. Therefore, one does not obtain the fruit from elsewhere, nor does one wrongly abandon delusion. In the mind of the awareness of meaning, the intention of the Buddha appears clearly. Its essence is the aspect of the jewel of bodhicitta, the wisdom of the essence of mind abiding spontaneously, which transcends the objects of the eight consciousness aggregates and the three ways of the arising of knowledge, and is the self-born awareness, abiding immovably in the sphere of the luminous bindu without the stain of grasping and being grasped. Thus, when abiding in the essence of bodhicitta, in the sphere of great bliss and equality, the three kayas of the fruit arise from the part of qualities, which are
Chinese
我于菩提心，彼自性，非由错乱心所缘，于普贤智慧中，极清净，炽燃三摩地，甚稀奇。自明觉性，于何亦不作意，是法身。善逝毗卢遮那佛轮之体性，乃如来部。体性不变异，摧灭分别之金刚持，金刚部。功德普生，如珍宝之光，乃宝生部，无边际之次第。无垢莲花之自性清净，乃莲花部。显现造作事业之金刚持，乃事业部，是报身。调伏一切有情之三摩地门，有百千俱胝。即离思三摩地光明心。由趣入种种方便道之门，而现证果位，成办一切有情之义利，是化身。根本三身任运成就，无迁变之明点菩提心，是自性身。不由道所作，自然广大，圆满功德，显示之法身自性。自知大乐，圆满相好，是报身胜妙之身。为应种种所化之业，而显现引导者，是化身胜妙之身。三者于自生善心无有差别，故体性为一。༈。殊胜觉性之导师，自性身之语者，不可言说，而于一切法，以自性周遍显示，本初即错乱。极清净，如珍宝离垢般宣说。法身无戏论边，不动摇之语教，明点中显现为空性。虽离一切文字名言，然是智慧之游舞。无有阻碍，自显现，无生，是意义之语。轮回涅槃种种显现之自之自之体性自性者。显示为自知大乐决定之义，以自之体性。分别解说，自生之智慧，以自明而显示之最胜。所化众生自显现之身，以相好光明之自性。彼之眷属，如安住于地之意乐，以表诠与密意而显示之。语教之语之支分有百千俱胝。
English
I, in the essence of Bodhi, its very nature, is not an object of deluded minds. In the state of Samantabhadra's wisdom, it is utterly pure. The blazing Samadhi is most wondrous. Self-luminous awareness, not contemplating anything whatsoever, is the Dharmakaya. The essence of the Wheel of the Bliss-Gone-One Vairochana is the Tathagata family. The Vajradhara of unchanging essence, who destroys conceptualization, is the Vajra family. The light like a jewel, the source of all qualities, is the Ratna family, in endless successive directions. The stainless nature of the pure lotus is the Padma family. The Vajradhara who manifestly performs actions is the Karma family, which is the Sambhogakaya. Hundreds of thousands of doors of Samadhi that subdue all beings. That is the inconceivable Samadhi, the mind of clear light. Through the doors that lead to various paths of skillful means, the attainment of the fruit is manifested, accomplishing the benefit of all beings, which is the Nirmanakaya. The fundamental three Kayas, spontaneously accomplished, the immutable Bindu, the mind of Bodhi, is the Svabhavikakaya (Essence Body). The Dharmakaya of essence, which reveals the naturally great, complete qualities, without being fabricated by the path. Self-aware great bliss, complete with marks and signs, is the supreme Sambhogakaya. Appearing as a guide in accordance with the various actions of those to be tamed, is the supreme Nirmanakaya. The three are not different from the naturally arising virtuous mind, therefore their essence is one. ༈. The teacher of supreme awareness, the speech of the Svabhavikakaya, is inexpressible in words, yet it reveals that all dharmas are pervaded by nature, primordially deluded. Utterly pure, it is proclaimed like a jewel free from stain. The teachings of the speech that does not waver at the end of the Dharmakaya's elaboration, the Bindu is clear as emptiness. Although it is free from all verbal expressions, it is the play of wisdom. Unobstructed, self-appearing, unborn, it is taught as the speech of meaning. The very nature of one's own essence, which appears in various ways in Samsara and Nirvana. It is shown as the definitive meaning of self-aware great bliss, by one's own essence. Differentiated explanation, the wisdom of self-arising, is the supreme teaching through self-illumination. The nature of the self-appearing form of those to be tamed, clear with marks and signs. Its retinue, like the intention abiding on the ground, is shown through symbols and intentions. The branches of the speech of the teachings are hundreds of thousands of millions.
Chinese
那是，自生之智慧，因骤然之垢染而清净，以自然之力而生，虽无勤作之言说。然为引导具欲勤作之士夫，仅以正直之义而示现之故。唯是心之决定之义。为应合所化之上中下三品，随宜而说也。 ༈ 证悟教法之方式，其要义乃是怀藏于心底深处的秘密。所说的不是正直之义，而是自生智慧。法身是宣说自生智慧之最胜者。轮回与涅槃一切皆汇集于此，故轮涅与生圆次第三者。皆不离于自性。因与自性相合故，是法身之教法。觉性自明最胜之结合是大乐。说者与所化非各自独立，而是言说自明大乐为一。以何种名言词句之灯。来阐释普贤觉性如黑暗中之黄金般的意义，即是报身之教法。以言语表达意义，乃是为调伏下劣所化众生而显现之化身之教法。本体自性自生觉性最胜之身。自生显现，最胜之三身如是圆满。 ༈ 于未作之自生真实心要。不存有偏颇执着的任何边际。所证之果，是无余一切之自性。以无勤作而证悟智慧日轮之精要，故能现前明了。内外一切显现皆是自生菩提心。道次第中说： 具证悟之智者们，因诸事物、心、秘密真言，皆是确定之教证，故应如是宣说。一切皆具足最胜觉性，乃是善逝之自性之教言。以自生之量现前明了。轮回之旧疾从根本上清净。智慧自明自身之光明炽燃之意义，乃是王道。以总集究竟梵天之权能之心意相合之方便而现前明了，即是法性。秘密之义，以无法体验之方式，无有体验之障碍，故是远离光明之增损的教言。以不变之大钉，现前二者之口诀，以次第之阶梯。