Chinese
从众多分类的“那”（藏文）中产生并汇集，原本就存在四种方法，即有戏论、无戏论、极无戏论、最无戏论，被归纳为基础之义。并且，显示了与此不可分离，没有取舍。第二个意义是显示错觉自显的智慧，其中两个意义的第一个是显示无生之道：以“唉玛霍”惊叹并呼唤，对于具缘者念诵阿底瑜伽的秘密咒语，以此安住于心。从基础安住的智慧本身，转变为执持相状的伟大智慧，即法性不显现，坛城是觉性显现。觉性本无生，通过感官之眼，细微和粗大的垢染消除，显现为光和明点。没有粗大的境，清净的显现为五种感官的境，见到光和光芒。显示无碍的慈悲：从化身中，智慧本身具有的自性，通过显现来显示，在未作作意中，分别念自然消失。从法性空性，远离戏论，五种智慧的光芒，慈悲化身显现，为了调伏对象而显现，因为不是黑暗的轮回，所以显现为涅槃大乐。第三个意义是显示觉性之如来藏未舍弃而圆满，通过三个方面来显示，第一个是显示询问其意义：从那以后，以不显现的巨大显现，显示错觉自显的智慧，从那以后，以不显现的无错觉的觉性本身，巨大的显现，在错觉本身中显现为梦境。觉性是基础，觉性与胜观身，三身安住为一，并结合在一起，在相续的边缘，不间断地产生，显现为连续不断，并且从感官的境中，在未作作意中，这是以语言声音来询问的。呼唤“嗟”，对于无身秘密，以不显现的方式，觉性是连续不断的五光。我，是具有分别念的意之识。对于动摇和执持等，请显示明亮自性的显现。然后，作为回答，显示觉性的因：然后，刚一询问，觉性就遍布虚空，即法界
English
Arising from and gathering from the many divisions of "That" (Tibetan), there are originally four methods: with elaboration, without elaboration, extremely without elaboration, and most without elaboration, which are summarized as the meaning of the basis. And, it shows that it is inseparable from this, without acceptance or rejection. The second meaning is to show the wisdom of self-appearing illusion, the first of the two meanings is to show the path of non-arising: With "Emaho" exclaiming and calling, for the fortunate ones, reciting the secret mantra of Atiyoga, thereby abiding in the mind. From the wisdom of the abiding basis itself, it transforms into the great wisdom of holding characteristics, that is, the Dharma nature does not appear, the mandala is the appearance of awareness. Awareness itself is without birth, through the eyes of the senses, subtle and coarse impurities are eliminated, appearing as light and bindus. There is no coarse realm, the pure appearance is the realm of the five senses, seeing light and rays. Showing unobstructed compassion: From the incarnate body, the inherent nature of wisdom itself, is shown through manifestation, in the uncreated state, conceptual thoughts naturally disappear. From the emptiness of Dharma nature, free from elaboration, the light of the five wisdoms, the compassionate incarnate body appears, manifesting for the sake of taming objects, because it is not the darkness of samsara, it appears as the great bliss of nirvana. The third meaning is to show that the Tathagatagarbha of awareness is complete without being abandoned, it is shown through three aspects, the first is to show the inquiry of its meaning: From then on, with the great appearance of non-appearance, showing the wisdom of self-appearing illusion, from then on, with the non-appearance of non-illusory awareness itself, the great appearance, in illusion itself, appears as a dream. Awareness is the basis, awareness and the body of insight, the three bodies abide as one, and are combined together, at the edge of the continuum, arising continuously without interruption, appearing as continuous, and from the realm of the senses, in the uncreated state, this is inquired with the sound of language. Calling "Kye," for the bodiless secret, in a non-appearing way, awareness is the continuous five lights. I, am the mind's consciousness with conceptual thoughts. For shaking and holding, please show the appearance of bright self-nature. Then, as an answer, showing the cause of awareness: Then, as soon as it is asked, awareness pervades the sky, that is, the Dharmadhatu.
Chinese
从统一的大地方，这样对意之识及其眷属说道。以“嗟！”呼唤，使显现诸根之境及其眷属等善加谛听，倾听之后。现在，对于事物之安住方式本来清净，以明觉现量见且证悟，从真实明觉之法性本来没有错乱，那又是什么呢？即是明觉金刚之不变迁，从络续不断之中持续开示。体性本来清净而没有错乱，因此先前现在没有安住于有情之身之前，也未曾错乱过。现在，明觉之体性没有错乱。像这样通达没有的意义，之后不可能错乱。因此，理由是明觉没有错乱，因为如此，未错乱之明觉上，无明清净，而增长为身与智慧。开示界之因是：界是外面的虚空，里面的界是光明与颜色，秘密的界是从灯中清净烦恼之垢染。真实义之灯也是，如常恒之智慧般，先前未依于身体之时，谁也没有造作过。现在，不以勤作而做，安住在自处。之后不会分离，即不进入母胎之城市，因此不会转为安住于轮回。理由是断除有境之多重分别，因为如此，未造作之法即是自性大圆满的勤作修持和合离。那又如果与修持相结合，身体不矫正而安住于寂静，因此获得共同与殊胜之成就，故为大。语不掺杂，安住于远离错乱之根本相续，因此获得不可言说之基，故为大。意之忆念思维修剪，安住于灯，不舍弃于任何处，因此与显现之增长相熟，故为大。三大是身体获得化身之自在，语获得报身，意获得法身之自在，本体唯一无二，具有显现之友伴。未错乱是明觉上，以有碍之垢染清净，因此明觉自身增长为赤裸洲，那是谁也没有造作过，而是从自己见自己之中生起，因此超越于法，开示为不可修持。开示明觉之界没有好坏，以四种方式开示。
English
From the great realm of unity, thus it was spoken to the mind's consciousness and its retinue. Calling out with "Alas!", make the realms of sensory appearances and their retinues listen well, focusing on hearing. Now, regarding the way things abide, which is primordially pure, through directly seeing and realizing awareness, there is absolutely no delusion from the very nature of true awareness. What is that? It is the unbroken continuity of unchanging Vajra awareness, continuously taught from the uninterrupted lineage. Because the essence is primordially pure and without delusion, it has never been deluded before, not even before residing in the body of a person, either in the past or present. Now, there is no delusion in the essence of awareness. Having understood the meaning of such absence, there is no possibility of delusion later. Therefore, the reason is that awareness is not deluded; because of that, ignorance is purified in the undeluded awareness, and it expands into body and wisdom. The cause of the expanse is taught as follows: The expanse is the outer space, the inner expanse is light and color, and the secret expanse is the lamp that purifies the stains of afflictions. That very lamp of true meaning, like constant wisdom, was not created by anyone when it did not rely on the body before. Now, without effort, it is left in its own place. Later, it will not be separated, meaning it will not enter the city of the womb, and therefore it will not change to abide in samsara. The reason is that the multiple conceptions of the object-possessor are severed; therefore, the uncreated Dharma is called the effortless accomplishment of the Great Perfection of naturalness. Furthermore, if combined with practice, the body remains relaxed without contrivance, and thus, because of attaining both supreme and common accomplishments, it is great. Speech is unadulterated, abiding separately from the deluded fundamental continuum, and thus, because of finding the inexpressible ground, it is great. The mind's thoughts and conceptions are cut off, focusing on the lamp, without abandoning it anywhere, and thus, because of familiarity with the increase of appearances, it is great. The three greats are that the body gains mastery over the Nirmanakaya, speech gains the Sambhogakaya, and mind gains mastery over the Dharmakaya, so the sole essence is without duality, possessing the companions of appearances. Undeluded means that on awareness, the stains of attachment are purified, and thus awareness itself expands into a naked isle, which was not created by anyone, but arose from seeing oneself by oneself, and thus, surpassing Dharma, it is taught as being beyond accomplishment. Teaching that there is no good or bad in the expanse of awareness is taught in four ways.
Chinese
第一部分，开显觉性自性是：觉性，胜观金刚，乃是不变明点的身显现分位而安立的。先前未依于身体之时，轮回之名亦无成立，故亦无有安住。亦未曾体验过涅槃，如是通达此等体验之有缘者，觉性本身当下与轮回之过患皆无，故不可能于一处流转轮回。之后亦不入于母胎之城，故非于身体中轮回，觉性亦非安住于身体中。开显法界自性是：法界广大且无边无际，以诸相为对境之清净明灯之显现，未依于身体之时与当下二者并无差别。先前心识以分别念而具有垢染者，与彼相应者，远离彼者，安住于无有迁变之彼者，无有心识之体验。如今轮回本自成佛，故通达有情与佛陀无二无别，故不复分离。事物之自性中，显现存在之作用未曾止息之故，之后觉性与法界亦不二而融合，不复分离。理证，觉性之体性遍布法界之故，显现乃是从无名中显现为显现之名。开显觉性之体性是：觉性，明点的身显现分位而安立者，本初即已安住于佛陀之终极状态，故轮回本身无有成立，故佛陀亦未成立，故先前未依于身体之时，未曾体验成佛，故如今无有成佛之因，故不可能成佛。以彼之要点故，之后舍弃身体之时亦不会成佛。开显法界之体性是：法界，清净之明灯，事物安住之方式中，无有有情之成立，故先前未依于身体之时，有情之名亦无有，故未曾体验安住。如今若知不于彼义中安住，则不可能趣入有轮回之轮。以彼之力，亦不会依于有情之身而安住。理证，法界与觉性本自安住于成佛之状态，故无有可执取之言教，以及必定耗尽，加持三者本自即是佛陀。
English
The first part: Showing the self-nature of awareness: Awareness, the Vajra of Insight, is established from the aspect of the appearance of the body of the unchanging bindu. In the past, when not relying on the body, the name "samsara" was not established, so there was no abiding. Also, nirvana was not experienced, so for the fortunate ones who understand such experiences, awareness itself has no faults of the present and samsara, so it is impossible to wander in one place in samsara. Later, it does not enter the city of the womb, so it is not in the body that samsara occurs, and awareness does not abide in the body. Showing the self-nature of the expanse: The expanse is vast and without beginning or end, and the appearance of the pure lamp that holds appearances as objects. There is no difference between the time when not relying on the body and the present. In the past, the mind was stained with conceptual thoughts, and those who were associated with it, those who were separated from it, and those who remained unchanged, had no experience of the mind. Now, samsara is primordially enlightened, so understanding that sentient beings and Buddhas are inseparable, it will not change to separation. Because the function of manifesting existence in the nature of things is uninterrupted, later, awareness and the expanse will not be separated but will be mixed together. The reason is that the essence of awareness pervades the expanse, so appearance arises from the nameless as the name of appearance. Showing the essence of awareness: Awareness, which is established from the aspect of the appearance of the body of the bindu, has always been in the ultimate state of the Buddha, so samsara itself is not established, so the Buddha is not established. Therefore, since the time when he did not rely on the body, he has not experienced enlightenment. Now, there is no cause for enlightenment, so enlightenment is impossible. Because of this point, he will not become enlightened even when he abandons his body later. Showing the essence of the expanse: The expanse, the pure lamp, is such that there is no establishment of sentient beings in the way things are. Therefore, since the time when he did not rely on the body, the name of sentient beings did not exist, so he has not experienced abiding. Now, if he knows that he does not abide in that meaning, it is impossible to enter the wheel of existence. By that power, he will not rely on and abide in the body of sentient beings. The reason is that the expanse and awareness have always been in the state of enlightenment, so there is no teaching to be grasped, and the three, namely, definite exhaustion and blessing, are inherently Buddhas.
Chinese
虽然无法指示，但依靠上师的教诲，由于无法象征，所以称为心要的自性。为了指示觉性自圆满，首先指示基础，即指示忆念轮回与涅槃无二融合的口诀：唉玛霍！以惊叹之情呼唤显现的众相，觉性金刚链的因果自性圆满，以及法界清净的明灯安住在众生的道路所依之处，这两者在尚未依赖身体之时，无有聚集和分离地安住，没有背道而驰地分离，因此没有体验过轮回与涅槃二者。现在也无有聚集和分离，一切时中无二分离，不可能在有边的境域中产生有分别的念头。之后，在脱离身体之时，法界与觉性也不会成为分离的因。理由是法界与觉性的体性与轮回和涅槃无二融合，因此，对于三句中的错谬，在法界和觉性中没有原因、条件和相似之处这三者。由于上师的教诲指示了，所以将错谬和非错谬指示并降伏，从而显现出似乎产生错谬。为了指示忆念轮回与涅槃相认的口诀：众生在轮回中行事，一次又一次地轮回，在那里安住，但以前没有见过轮回的特征，因为没有上师的教诲，并且自己没有福分和信心，所以现在也看不到轮回的特征，即使沉溺于轮回，无福分者也无法见到。理由是过去轮回未成立地安住，即使它的力量在法性中没有证悟的自性，但无福分之人未曾在两个时机中证悟，因此称为长久安住在轮回中。因此，从轮回的显现中忆念自性解脱的智慧的口诀是：再次是压制，即清净的证悟，先前化现的佛陀是觉性金刚链的自性身，因为没有从他处证悟的对境，所以在过去的时间里也没有证悟，现在也不会在他处证悟。在未来的时间里也不会证悟为从他处产生。理由是轮回本身就是自性解脱，因此，对于佛陀的分别念是耶