Chinese
因为没有造成损害的原因。也可以通过论证经文得知，罪恶和成熟是善友，贪欲、嗔恨、愚痴也从大菩提道中产生。因此，因果没有后续。论证是通过理由反推的论证来成立的，因为造作罪恶的因，结果会变成善，因为因和性质是相反的。像这样不真实，所以业等不会落到它上面。它的成熟也是因为我是觉知。而且，我自生的智慧使世界稳固为器，使运动的有情众生也成为我的觉知，是超越取舍的法性。因此，运动的有情众生和不运动的稳固世界，由不变的觉知和智慧之风推动，运动就是我。从觉知中聚集的诸法显现为产生的身体。在不净的时候，显现为烦恼，所以是觉知本身。对于没有上师口传的人来说，如同污垢、业和烦恼一样，也是从我觉知中产生的。从门中执取，超越了根识的能取所取。对于色，在眼睛看到的时候也是普遍存在的。那些也都是我的觉知。觉知的对境显现为各种各样的五蕴，也是无法舍弃的，所以觉知本身是轮回和涅槃的法聚集，有无数的十八界。它显现为各种各样，所以产生了十二处，我觉知聚集了一切，遍布血肉和土地，象征着血脉和种姓，扎根于基础，骨头也是我觉知。它成为一切言说的基础，所以是眼睛；因为能够转换词语，所以是文字；因为产生了各种各样的假立，所以是声音；因为显现出各种各样的现象，所以显现为色，也是我觉知。它显现为心的各种不同的分别念，所以是被取。对它进行思考和观察，所以是能取。它在没有执着的情况下自然解脱，所以是境。仅仅是安住它就解脱，所以是执着于我。它同时圆满了快乐和痛苦的显现，所以痛苦是身体，悲伤是心，它遍布一切的无明和各种因缘。
English
Because there is no cause for harming. It can also be known through reasoning scriptures, that sin and maturation are great friends of virtue, and that desire, hatred, and ignorance also arise from the path of great Bodhi. Therefore, there is no consequence to cause and effect. Reasoning is established by the reasoning of reversed reasons, because the cause of committing sin will result in virtue, because the cause and nature are reversed. Since it is not true like that, karma and so on will not fall on it. Its maturation is also because I am awareness. Moreover, my self-arisen wisdom makes the world stable as a vessel, and makes the moving sentient beings also become my awareness, which is the Dharma nature beyond acceptance and rejection. Therefore, the moving sentient beings and the unmoving stable world are moved by the unchanging awareness and the wind of wisdom, and movement is me. All the phenomena gathered from awareness appear as the body of origin. In impure times, it appears as afflictions, so it is awareness itself. For those without the oral transmission of the Lama, it is also produced from my awareness, like dirt, karma, and afflictions. Grasping from the gate, it transcends the grasped and the grasper of the senses. As for form, it is also pervasive when the eye sees it. Those are also my awareness. The objects of awareness appear as various aggregates of five, which cannot be abandoned, so awareness itself is the collection of the Dharma of samsara and nirvana, with countless eighteen realms. It appears in various ways, so the twelve sources arise. My awareness gathers everything, pervades flesh and land, symbolizes blood and lineage, takes root in the foundation, and bones are also my awareness. It becomes the basis of all speech, so it is the eye; because it can transform words, it is letters; because various fabrications arise, it is sound; because various phenomena appear, it appears as form, which is also my awareness. It appears as various different thoughts of the mind, so it is the object. Thinking and observing it, so it is the subject. It is naturally liberated without attachment, so it is the realm. Just by abiding in it, it is liberated, so it is also the attachment to self. It simultaneously perfects the appearance of happiness and suffering, so suffering is the body, sorrow is the mind, and it is the ignorance and various causes and conditions that pervade everything.
Chinese
由于显现而产生的错觉也是我本身。一切显现为它的庄严，声音、气味、味道和触觉的所缘，都被加持。将五种欲望的功德作为道路来利用，呼出的烟气也是觉性。它本身就是痛苦的终结。地狱中热和冷的触觉同时体验的知识产生错觉。执着于错误的也是我，因为没有认识到觉性本身是原始解脱。它本身脱离了贪欲，显现为饿鬼饥饿的痛苦，也是我，因为没有认识到觉性本身是无执自解脱。显现为畜生愚痴的行为，也是因为我没有认识到自明离戏。觉性本身，人们时而快乐，时而痛苦，因为没有认识到心的分别念是自显。时而处于舍的状态，也是因为我没有认识到觉性是常断。总之，无论众生如何显现，都显示了没有不是从自生智慧中产生的。这些是对于以意义证悟的伟大瑜伽士，不需要舍弃任何东西的意旨。这样，通过了解第六个内容，显示了一切显现都是自己的觉性。现在，第七个内容是，由于这样产生，显示了在那之上没有其他。我，作为无与伦比的觉性，不被三恶道所击败，作为根本住的觉性，被显示为胜观，因此，超越了业和习气，超越了舍取。我超越了假立名相的法，因为超越了造作的言辞。由于不可思议，因此在一切所说中，以显明的要点而殊胜。我超越了是与不是的见解，因此事物没有实体，因此在作为标志的所知上没有成立。由于空性没有成为自续，因此在自知觉性中显明，因此在断灭二边中，轮回和涅槃都像双运一样，进入了超越二元显现的状态。我即使通过心识来衡量和分析，也没有可见的对境。因此，事物耗尽的觉性本身，连同光明，对于一切拥有上师口传的人来说，都是显而易见的。我从深处圆满了所有的身和智慧，因此深刻的觉性遍及一切境，因此比稳固名相的法更大。我，作为地
English
The illusion arising from appearance is also myself. All that appears as its adornment, the objects of sound, smell, taste, and touch, are blessed. Taking the five qualities of desire as the path, even the exhaled smoke is awareness. It itself is the exhaustion of suffering. The knowledge of experiencing the hot and cold touch of hell together is deluded. Holding onto the wrong is also me, because I have not recognized that awareness itself is primordially liberated. It itself is free from desire, appearing as the suffering of hunger of the pretas, is also me, because I have not recognized that awareness itself is unattached and self-liberated. Appearing as the actions of ignorance and delusion of animals, is also because I have not recognized that I am self-luminous and free from elaboration. Awareness itself, people are sometimes happy and sometimes suffer, because they have not recognized that the aggregates of thoughts of the mind are self-appearing. Sometimes abiding in equanimity, is also because I have not recognized that awareness is continuous. In short, however sentient beings appear, it is shown that there is nothing that does not arise from self-born wisdom. These are for the great yogi who has realized the meaning, who does not need to abandon anything. Thus, by understanding the sixth content, it is shown that all appearances are one's own awareness. Now, the seventh content is that, because it arises in this way, it is shown that there is nothing above it. I, as the incomparable awareness, am not defeated by the three lower realms, as the fundamental abiding awareness, is shown as vipashyana, therefore, transcending karma and habitual patterns, transcending acceptance and rejection. I transcend the imputed nominal dharma, because I transcend fabricated words. Because it is inconceivable, therefore in all that is said, it is superior with the explicit key point. I transcend the view of being and not being, therefore things have no substance, therefore there is no establishment on the knowable as a sign. Because emptiness has not become self-sufficient, therefore it is clear in self-knowing awareness, therefore in the two extremes of annihilation, samsara and nirvana are both like union, entering into the state of transcending dualistic appearance. Even if I measure and analyze with the mind, there is no visible object. Therefore, the awareness itself of the exhaustion of things, together with luminosity, is manifest to all who have the oral transmission of the lama. I have completely perfected all the kayas and wisdoms from the depths, therefore the profound awareness pervades all realms, therefore it is greater than the stable nominal dharma. I, as the ground
Chinese
我，道之资粮和，修习和，见道等，从一至一趋入之道，不转为知识，十地等一切超越，以大彻透方式行进，称作大圆满一地。我即是，唯一的觉性，与轮回涅槃一切二取不二，双运相联结。我不住于任何处，显现昭然，不住于他处，乃是于一切动静，以无实之彻透而安住，我乃是，惑乱止息之觉性，自性清净，无有能与之比肩之无明，于一切佛陀有情，安住于大圆满独一明点中。现在，遍布动静之觉性自性唯一，色身地水火风等，以觉性知识所摄持，故无有二取，于一切显现觉性，如芝麻遍布油般遍布。我乃是，为黑暗所蒙蔽之觉性，穿戴着轮回之分别念之衣，于一切分别念之基，虚空之中，以周遍彻透无垠之光明，作为显现之指示者。如是开示第七内涵。现在开示第八内涵，如是自之觉性，于自之意义中领会：我之智慧之三有聚合之山，身体之广大觉性自身所覆盖，乃是乘之力量。轮回自身所遮止，乃是超越之力量，于三界中不可遮止，故为大。恒常考察之觉性，于业和习气之海洋中，以觉性昭然之豪饮，不二取而饮尽，一切烦恼于一时止息。腹中烦恼转为智慧，故为大。我以智慧清净之山，三千大千世界所遍布，如芝麻小眼中觉性所充满，三十六无有穷尽，从轮回中解脱，故称作伟大。我之轮回涅槃二取不二相联结，黑暗之盔甲乃是轮回，与见解相结合。彼者取为法性而穿戴，如是轮回之战场转为法性，故称作大勇士。我于二十，觉性之三刹那解脱，轮回自解脱，超越之意义于刹那间证见，一步于法性刹那间领悟，故从轮回中跳脱。
English
I, the accumulation of paths, cultivation, and the path of seeing, etc., from one to another, the path that does not transform into knowledge, surpassing all the ten bhumis, proceeding with great thoroughness, is called the Great Perfection of One Ground. I am, the sole awareness, connected with all samsara and nirvana in a non-dual, coemergent way. I abide nowhere, appearing clearly, not abiding elsewhere, but in all movement and stillness, abiding in emptiness with thoroughness. I am the awareness of the exhaustion of delusion, pure in its own nature, without ignorance to rival it, abiding in all Buddhas and sentient beings as the Great Perfection, the single bindu. Now, the nature of awareness pervading movement and stillness is singular, the body, earth, water, fire, wind, etc., are gathered by the knowledge of awareness, hence without duality, pervading all appearances and awareness like oil pervading sesame seeds. I am the awareness obscured by darkness, wearing the garment of differentiated thoughts of samsara, upon the basis of all thoughts, in the sky, with all-pervading, thorough, and boundless light, acting as the indicator of appearances. Thus, the seventh inner meaning is shown. Now, the eighth inner meaning is shown, that one's own awareness understands its own meaning in this way: My wisdom, the mountain of the aggregation of the three existences, the vast awareness of the body itself covering it, is the power of the vehicle. Samsara itself being turned back, is the power of transcendence, not being turned back in the three realms, hence it is great. The constantly examined awareness, in the ocean of karma and habitual tendencies, with the manifest gulp of awareness, drinking it non-dually, all afflictions cease at once. The afflictions in the stomach transform into wisdom, hence it is great. I, with the mountain of pure wisdom, pervading the billionfold world of the three thousand great thousands, like awareness filled in the small eye of a sesame seed, the thirty-six non-existents are exhausted, liberated from samsara, hence it is called great. My connection of samsara and nirvana as non-dual, the armor of darkness is samsara, combined with views. Taking that itself as the nature of reality and wearing it, thus turning the battlefield of samsara into the nature of reality, hence it is called the great hero. I, in twenty, am liberated in three moments of awareness, samsara is self-liberated, the meaning of transcendence is seen in a moment, one step is realized in the nature of reality in a moment, hence leaping from samsara.
Chinese
具有五种跳跃的智慧是伟大的。我以智慧为基础，在同一时间压倒轮回和涅槃，如第一地等，在此瞬间证悟，色解脱为空性，空性转变为色的重大转变，是伟大的智慧。我以智慧太阳的光芒，了悟身体的法为空性。以方便月亮的光芒，身体和语言真实地产生快乐。这两者融合无别的大乐，安住在自性圆满大之中，以光和光芒装饰而庄严，乐空双运是伟大的。这是第八个内在意义。现在是第九个内在意义，显示了如此证悟的人获得了对不变法性的确信。我具有广阔的智慧，超越了努力和修行，轮回和涅槃在同一时间无边无际地圆满。外在的身体和语言的行为消失了，身体、语言和意念解脱为单一的自显。内在的，气息在内外流动的行为消失了，没有了能取和所取的名称。秘密的智慧的行为，气息流动的来去消失了，现在是不可逆转的。我，作为所有言说的基础的智慧，没有意念的活动，因此未被造作的法自然显现，最初的来源也是智慧本身。我，自生的智慧，内外显现无碍，因此无为的智慧在自身显现。我，原本清净的智慧，不依赖于所谓的觉悟或智慧的设定，也没有变成未觉悟的庸常状态。凭借感官没有敏锐和迟钝的关键，智慧本身被认为是原本成佛的。我，未被使用的智慧，一切法在同一时间圆满，因此没有清净的希望，对众生没有怀疑，因此轮回和涅槃在时间上没有先后，在无为的独一明点中圆满。我，脱离习气的智慧，从痛苦中解脱，对轮回没有怜悯。对地狱冷热的痛苦没有恐惧，因此脱离了三恶道的恐惧，各种不同的分别念，以及所有的烦恼。我，超越言辞的智慧，充满快乐，没有身体、语言和意念造作的工匠——意念的意识，因此从一开始就安住于自性之中。