Chinese
言语有益于他人，内心仅发出他人的声音就能了解其想法，秘密在于具备六种支分，能够向他人述说。无上者，所有佛陀的声音都能在一个音节中理解。习惯于火，心中会产生征兆，外在能回忆起自己的前后世。内在能了解其他众生的想法，秘密在于了解声闻和独觉佛的想法，无上者，了解佛陀的意旨。习惯于风的四种声音，心中会产生征兆，外在感官所见显现为完全清净的现量，内在显现智慧的现量，秘密在于智慧的见解显现为完全清净的现量，无上者，佛陀的智慧显现为完全清净的六种现量。如此，大圆满瑜伽士习惯于不欺骗和虚假的真实显现的关键口诀，就像从前无数劫以来无人寻获的珍宝被寻获一样，这样的教诲是无法估价的。因此，与无价之宝相遇之人，被称为见到前所未见的景象。如此，见到法性现量的景象，对自己而言，实在是一场盛大的奇观，被称为见到未曾见过的境地。如此，是谁见到呢？因为在自己的心中见到并知晓了盛大的奇观。外在，首先将有法之显现视为碎片、模糊和混乱，然后用粗糙的显现扫除它们，如此，谁能确定外在有法如瓶子般的存在，这就是见到法性现量的标准。这是为什么呢？因为有缘者已经用手掌握了自己的觉性，像这样，掌握觉性显现的人，即使是佛陀，也能在自生 आधार (梵文：ādhāra， आधार，ādhāra，基础) 之前，显现证悟。如此，从见到法性现量的景象中，如何生起证悟增上的景象呢？有缘者习惯于清净虚空的明光，外在的土地、石头、山脉、岩石等景象，全部各自在自己的位置上自行止息，首先是中断，然后是碎片。
English
Speech is beneficial to others. Internally, merely uttering the sounds of others allows one to understand their thoughts, and the secret lies in possessing six branches, enabling one to speak to others. The unsurpassed is understanding all the sounds of the Buddhas in a single syllable. By becoming accustomed to fire, signs arise in the mind, and externally, one remembers one's past and future lives. Internally, one understands the thoughts of other sentient beings, and the secret lies in understanding the thoughts of the Shravakas and Pratyekabuddhas. The unsurpassed is understanding the intentions of the Buddhas. By becoming accustomed to the four sounds of wind, signs arise in the mind, and externally, the perceptions of the senses manifest as perfectly pure direct perception. Internally, the direct perception of wisdom manifests. The secret lies in the vision of wisdom manifesting as perfectly pure direct perception. The unsurpassed is the wisdom of the Buddhas manifesting as six perfectly pure direct perceptions. Thus, the Great Perfection yogi who has become accustomed to the key instructions of genuine, truthful direct perception, which is free from deception and falsehood, finds a treasure that no one has ever found in countless lifetimes. Such teachings are priceless. Therefore, a person who encounters the supreme of priceless treasures is said to see a vision that no one has ever seen before. Thus, seeing this vision of the direct perception of reality is a great spectacle for oneself, and it is said to see a realm that has never been seen before. Thus, who sees it? Because one sees and knows a great spectacle in one's own mind. Externally, the appearances of phenomena are first seen as fragments, blurry and confused, and then the coarse appearances are swept away. Thus, whoever determines that external phenomena, like a vase, exist, that is the measure of seeing the direct perception of reality. Why is that? Because the fortunate one has grasped their own awareness in their palm. Like this, a person who has grasped the appearance of awareness, even a Buddha, manifestly develops enlightenment before the spontaneously accomplished ground. Thus, how does the vision of increasing experience arise from seeing the vision of the direct perception of reality? The fortunate one who is accustomed to the clear light of the perfectly pure expanse, all the appearances of external earth, stones, mountains, and rocks cease by themselves in their own places, first as interruptions, then as fragments.
Chinese
我，种种次第显现。从这些之中，空性明点之灯无勤显现，谁对此熟悉，就不可能再退转于三界。为何不退转呢？因为此人已经断绝了大圆满独一明点之见解的根源。如此，从体验的增长中，觉性达到极限，习惯于自生的身之显现的瑜伽士，此时会出现天神、非天、人类、旁生、饿鬼、地狱和六道众生的形象。首先，看到的是自己的传承。然后，圆满受用身显现为无自性的彩虹身。此时，身的形象也显现为父母双尊。之后，对此觉性本身的修习会提前显现。再次，谁对此觉性本身熟悉，此时，如前所述，那些身也以五五之势，自身和他者都不显现，转化为五五光身。那些也显现为行走、到来、居住和移动。如同行走之类一样，声音的觉性是，不是通过各自的语言来认识，而是通过其他方式来认识。此人习惯于法性的真谛，觉性达到极限，显现达到极限。然后，法性穷尽的显现显现，由于上述体验的显现没有任何实体，因此会穷尽自宗和他宗的一切宗派。༈。为何穷尽呢？因为此时我就是觉性智慧的显现。那些清净的标志是，见、修、行三者的法都穷尽了。执着于乐的这种执着穷尽了，轮回空尽，称为完全解脱三界。作为轮回本身空尽的标志，对于那位大瑜伽士来说，六道众生的形象不会自然显现。如是，第四个愿望解脱之业，在开示前行和正行之义，以及从体验中如何保持显现的次第之后，现在第五个，即使没有体验，仅仅开示此核心之义，也能显示不退转于三界，即通过反复总结核心来显示，也就是在所有开示核心时，都会有果
English
I, various things appear in sequence. From these, the lamp of empty bindu arises effortlessly. Whoever is familiar with these will not regress in the three realms. Why not regress? Because this person has severed the root of the view of the Great Perfection, the single bindu. Thus, from the increase of experience, when awareness reaches its limit, the yogi who is accustomed to the self-arisen appearance of the body, at this time, the forms of gods, asuras, humans, animals, pretas, hell beings, and the six realms will appear. First, one sees one's own lineage. Then, the Sambhogakaya appears as a rainbow body without inherent existence. At this time, the forms of the body also appear as the father and mother deities. After that, the practice of this very awareness will appear in advance. Again, whoever is familiar with this very awareness, at this time, as before, those bodies also, in fives, neither self nor others appear, but transform into fivefold bodies of light. Those also appear as going, coming, dwelling, and moving. Just as the nature of going, the awareness of sound is not recognized by individual languages, but by other means. This person is accustomed to the truth of Dharmata, awareness reaches its limit, and appearance reaches its limit. Then, the appearance of the exhaustion of Dharmata appears, and since the appearances of the above experiences have no essence, it will exhaust all the tenets of one's own and others' schools. ༈. Why is it exhausted? Because at this time I am the appearance of awareness and wisdom. The signs of those purifications are that the Dharma of view, meditation, and conduct are exhausted. This clinging to happiness is exhausted, samsara is emptied, and it is called complete liberation of the three realms. As a sign that samsara itself is emptied, for that great yogi, the forms of the six realms do not appear naturally. Thus, the fourth work of liberating aspirations, after explaining the preliminary and actual meanings, and how to maintain the appearance from experience, now the fifth, even without experience, merely explaining this essential meaning shows that one does not regress in the three realms, that is, by repeatedly summarizing the essence, that is, in all explanations of the essence, there will be fruit.
Chinese
我 咒语。 又是咒语，内道的乘。 从那之中，大圆满。 从那之中，窍诀部。 又归纳起来，是从那些续部自身典籍中，所说的自明。 从那些之中，将明点落于自身要害。 从那些之中，无上秘密大圆满。 从那之中，特别是归纳了这个甚深续部，因此，对于这具有决定意义的精华，书写， 携带， 读诵， 听闻， 讲述， 观看， 也能不经造作地获得这些功德。 如果有人加以串习，更不用说了，毫无阻碍。 那又是什么呢？ 对于共同的法和自身的特征，所有未经他人教导而知晓，仅仅是对此生起一刹那的信心，也会在来世显现。 如果是如实地书写等等，必定会在今生的尽头显现。 同样，未经修习也能获得殊胜的禅定，并且那个人对于其他的宗派连只言片语也不需要。 就能同时自己了知其他乘的教证和理证的一切法，并且在心中圆满。 这个行者能够在一刹那间，圆满了知自己的过去、未来和现在的生世。 同样，从初地到十地之间的功德，以及从资粮道到五道也了知究竟。 不需积累福德和智慧的资粮也能圆满。 这样，对于那些地、道和资粮，无需经历和修习，也无需积累资粮就能圆满。 那么，在何处圆满呢？ 在具缘者的心中，同时圆满。 同样，基、道、果，即使没有讲述和开示也能了知。 那么，瑜伽士的心中会显现各自的意愿如何安住的方式。 并且，事物的实相，体性、自性、大悲，譬如水的浑浊消失后自然清澈一般，安住在自明平等性中。 并且，在果位时，法身、报身、化身三身，也是不由谁造作，以圆满的方式获得。 在道位时，见、修、行，也不依赖于自己的相续，而是以自然回转的方式在心中圆满。 在行持的时候，
English
I mantra. Again, mantra is the vehicle of the inner path. From that, the Great Perfection. From that, the category of pith instructions. Again, summarized, from those tantras, the self-elucidation spoken from those own texts. From those, the bindu is brought down to its own essential point. From those, the unsurpassed secret Great Perfection. From that, especially since this profound tantra is summarized, therefore, by writing, carrying, reading, listening, speaking, and looking at this essence of definitive meaning, one will also attain these qualities without artificiality. What need is there to mention if a person cultivates it? There is no obstruction. What is it? Knowing all the common Dharma and one's own characteristics without being taught by anyone, even if one generates faith in this for a moment, it will appear in the next life. If one writes it correctly, etc., it will definitely appear at the end of this life. Similarly, obtaining excellent samadhi without meditation, and that person does not need even a word of another's philosophical tenets. One will simultaneously know all the teachings and reasoning of other vehicles and they will be perfected in one's mind. This being will know his own past, future, and present lives completely in a moment. Similarly, from the first bhumi to the tenth, one will know its qualities, and from the path of accumulation, one will also know the five paths to be perfected. The accumulations of merit and wisdom will be perfected without being accumulated. Thus, for those bhumis, paths, and accumulations, one will be perfected without traversing and practicing them, and without accumulating accumulations. Then, where is it perfected? In the mind of the fortunate one, it is perfected at once. Similarly, the ground, path, and fruit are known even without being spoken and shown. Then, the way in which each person's desires abide appears in the mind of that yogi. Furthermore, the reality of things, essence, nature, and compassion, just as the turbidity of water disappears and remains naturally clear, abide in self-luminous equality. Furthermore, at the time of fruition, the three kayas, Dharmakaya, Sambhogakaya, and Nirmanakaya, are also obtained in a perfect way without being created by anyone. At the time of the path, view, meditation, and action also do not depend on one's own continuum, but are perfected in the mind in a way that naturally revolves around oneself. At the time of conduct,
Chinese
佛、法、僧三者并非外在，而是以功德显现的方式，本来就圆满地存在于自身之中。显现之时，显相为境、空性为心，这三者无别之处，并非由谁所造，而是本来就圆满地存在着。能力显现之时，地、水、火、风以及作为本源的空性，本来就以在自身圆满的方式存在于自身之中。如是，即使不进行实修，仅仅是开示这精要之义，也能表明不会再堕入三界。现在，第六个观点是，即使是小乘行者，如果能证悟此理，那么见解之义就会在相续中生起，从而揭示出清空三界的方法。这是通过“以清净的意念专注的瑜伽士”等语句来阐述的。意念专注是指，以坚定的信心将上师视为真实，这样的瑜伽士。他能见到轮回的特征，因为没有虚伪和欺骗，所以能忆起没有业障的超越之境。由于没有将所执之境束缚于心识的自性之中，所以能将见解视为自身的赤裸显现。通过与表征之譬喻相分离的智慧所摄持，以及所知所摄持，以及作为基础的执持特征的智慧，即基础清净。声闻和缘觉圣者们最初是背离此道的，他们说身体上本有的智慧是不真实的。即使是那些认为完全理解此理极其困难的人，也会因为之前拒绝接受而产生强烈的后悔，之后生起信心，进入此道并进行修行。如果声闻等任何众生能够证悟此智慧，那么他们也具有大圆满的福分，从而能够清空三界。因此，整个三千世界都会在显现与声响二者无别之中解脱。如同将芝麻籽放入容器中一样，这是指细微的觉性得以显现。因此，凭借空性自解脱的见解，一口饮尽轮回的巨大海洋，从而不再有堕入三界轮回的担忧。因此，将须弥山的微尘视为可数的，这是指通过了知自性为空性来进行衡量。因此，通过断绝欲界、色界和无色界这三界产生深渊的根源，现在轮回已经断绝。对于上等根器者，通过精进即可成佛；对于中等根器者，可在法性中阴获得解脱；对于下等根器者，可往生自性化身佛的刹土。