English
It possesses. The method is swift, attaining Buddhahood without abandoning the body by naturally exhausting the contaminated; it is great because of its many methods, as whatever appearance one focuses on, the experience of the reality of things arises. It is a great method because there is no more profound instruction method than this, hence it is great. Showing how to transcend words: The Hearers adhere to listening to and grasping words, thus transcending the inexpressible nature of reality; the Solitary Realizers rely on and meditate on the words of the arising and ceasing of dependent origination, thus transcending the view of uncorrected self-appearance; the Mind-Only school relies on words, considering mind itself as ultimate truth, thus transcending conceptual thought; the Madhyamikas distinguish ultimate and conventional truth with words, considering selflessness as ultimate truth, thus transcending the path of direct perception; the Perfection Vehicle relies on general words, considering the stages and paths as ultimate truth, thus transcending sudden realization; the Kriya Yoga practitioners consider the mantras and mudras of their chosen deity's assembly as ultimate truth, thus transcending self-arisen wisdom; the Yoga practitioners rely on words, considering the five enlightenments and the single deity of the generation stage as non-dual, thus transcending self-appearing liberation. Maha Yoga relies on the deity and the mandala, adhering to the external world as the mandala and the internal beings as the mandala of deities and consorts as the perfect conventional truth, thus transcending the view of the six aggregates being naturally liberated. Anu Yoga adheres to the ultimate truth of the sphere and wisdom that rely on words, thus Ati Yoga makes the single bindu of the result the path, thereby transcending the meaning of complete non-abandonment. Furthermore, in Ati Yoga, adhering to commitment as the measure of words means that the view remains on the ground and transcends, the meditation remains on the way qualities manifest and transcends, the experience remains on the written word and transcends, the conduct remains on the reality and transcends, everything remains on the mind and transcends, and appearances, powers, and play themselves are adhered to as ultimate truth and transcend. These also transcend because they lack experience and adhere to the view and meditation of mental activity. Like this, being free from adhering to these words, there is no gathering or scattering, and awareness itself is not the object of wisdom but is determined as the direct perception of the senses.
Chinese
降临于心识之外，以三种要点与无生法性同在。无需闻思修，因为根器无有利钝。体验于自显中呈现，故能断除疑惑。远离积聚与罪业之利害，现在即可体验，故超越善恶业。如此，显现于自身解脱，不依赖其他对治。不可言说的意义，依靠自身之语即可体验。超越言语和表达者，阿底瑜伽不颠倒者已超越歧途。不落入任何歧途，故以他者之语和文字衡量者，若认为彼等为真实，则已显示为歧途。这是章节的名称解释。章节是确定经文意义之处。第五章在第四章之后出现，因此是数字的区分。现在如莲花般展示第六章的意义。第六章是关于自性大圆满的遗嘱。以两个总义来展示，首先是展示遗嘱的本质，其中又以九个内部分来展示，首先是展示这些的生起之支分。此后，在展示第五章之后，大光明是真实意义的光明，自性住立的伟大景象。由于远离黑暗的一面，所以是清晰的光明，这光明显现在哪里呢？显现在六道众生迷惑的境地中。法性是自性住立的法性，迷惑自净，以及不造作、自然安住的法性，身语放松的法性，以及自显豁达、非他者的法性。迷惑自净、无误的法性，以及明点离戏、自身本性的法性等五种。自明无为的自性，无聚无散地证悟，证悟金刚链和导师的心意，五种法性无聚无散的状态中生起觉性，这是智慧各自显现。此时，一切显现皆如普贤佛母的自性般，本初即显现为庄严和嬉戏，因此不颠倒的教言，此自性觉性显现。喂！喂！以意义自圆满的方式呼唤，以表征和
English
That which descends beyond the intellect, and abides together with the unborn Dharma nature through three key points. There is no need for hearing, thinking, and meditating, because there is no sharpness or dullness in the faculties. Experience arises in self-appearance, thus cutting off the extremes of doubt. Being free from the benefits and harms of accumulation and sinful actions, it can be experienced now, thus transcending good and bad karma. In this way, appearances are liberated in their own ground, without relying heavily on other antidotes. The inexpressible meaning can be experienced through one's own speech. Those who have transcended words and expressions, those of Atiyoga who are not inverted, have transcended the path of error. Not falling into any path of error, therefore, those who judge by the words and letters of others, if they consider them to be true, it is shown to be a path of error. This is the explanation of the chapter's name. A chapter is where the meaning of the text is definitely determined. The fifth chapter appears after the fourth, so it is a distinction of numbers. Now, like a lotus flower opening, the meaning of the sixth chapter is shown. The sixth chapter is about the testament of the Great Perfection of self-nature. It is shown with two general meanings, first showing the essence of the testament, which is further shown with nine internal parts, first showing the arising branches of these. Thereafter, after showing the fifth chapter, the great appearance is the appearance of the true meaning, the great arrangement of the self-nature abiding state. Because it is free from the side of darkness, it is a clear appearance, where does this appearance appear? It appears in the realm of delusion of the six realms of beings. Dharma nature is the Dharma nature of self-nature abiding, delusion is self-purifying, and the Dharma nature of non-fabrication and natural abiding, the Dharma nature of relaxing body and speech, and the Dharma nature of self-appearing openness and non-other. The Dharma nature of delusion being self-purified and unerring, and the Dharma nature of bindu free from elaboration, one's own nature, and five others. The self-aware, unmade self-nature, realizing without gathering or scattering, the realization of the Vajra Garland and the teacher's mind, the five Dharma natures arising from the state of non-gathering and non-scattering, this is the self-arising of different wisdoms. At that time, all appearances are like the self-nature of Kuntuzangmo, from the beginning appearing as adornment and play, therefore the non-inverted teachings, this self-aware Dharma nature manifests. Hey! Hey! Calling in the manner of meaning being self-fulfilled, with signs and
Chinese
是自性的象征。这样显现一切，以造作的象征显现轮回的法性无常之义，以不显现的象征显现心的各种生起感受，以显现的象征显现一切分别念皆无自性，以手的造作的象征显现所作之业毫无意义，以造作的象征有三，即：身体的象征是要认识自己的安乐，语言的象征是不可言说的意义依赖于自己的相续，意念的象征是显示如此分别念的人们会止息。文字是象征、符号、名称的文字，即元音和辅音的集合，以及自性根本处的文字，即所有能被说出的声音，以及心髓不变的文字，即觉性的智慧，以及真实胜义的文字，即法性清净，以及功德圆满之相的文字，即任运成就显现者等，以及转变者名称的文字，即安立所分别念之物的命根，以及自识自命的文字，以此使六道众生各自的命根存在和增长，以及衰损和夺取，以及七种差别等等完全舍弃，在法界觉性无离无合中修持。名言是错乱自性的名言，即所有分别念，以及从其缘起聚合的集合中产生的，以及衡量者量度的名言，以此使对境随之行止，以及声音量度的名言，即所入之因，以及成立其关联，以及非所量，以及所量对境的体性进行决定的，以及宗派心识的名言，即成办自义，以及遮止他义，各自本性的意义，通过修持而完全舍弃，一切都是完全舍弃这些。自身身相的三种显现。下面开示说，看着那个，这样开示是作为遗嘱的方式来教导。像这样修持的有缘具信者，舍弃外在的受用财物和用具，以及朋友仆人眷属等关系，以及对儿子和妻子等一切不执着而舍弃，对于开示心髓意义的自己的上师，以三轮清净的方式供养，剩余的自己养活。
English
is a symbol of self-nature. Thus, everything appears, and the symbol of action appears as the meaning of the impermanence of the nature of samsara, and the symbol of non-appearance appears as the various arising feelings of the mind, and the symbol of appearance appears as all discriminations are without self-nature, and the symbol of hand action appears as the actions performed are meaningless, and the symbol of action has three, namely: the symbol of the body is to recognize one's own happiness, the symbol of speech is that the unspeakable meaning depends on one's own continuum, and the symbol of mind is to show that people who discriminate in this way will cease. Letters are symbols, signs, and name letters, which are the collection of vowels and consonants, and the letters at the root of self-nature, which are all the sounds that can be spoken, and the unchanging letters of the heart essence, which are the wisdom of awareness, and the letters of true ultimate meaning, which are the purity of the nature of reality, and the letters of the aspect of perfect qualities, which are spontaneously accomplished manifesters, etc., and the letters of the transformer's name, which establish the life force of what is discriminated, and the letters of self-consciousness and self-life, which cause the life force of each of the six realms of beings to exist and increase, and to decline and be taken away, and the seven distinctions, etc., are completely abandoned, and practice in the indivisible union of the expanse of awareness. Terms are the terms of the self-nature of delusion, which are all discriminations, and those that arise from the collection of their interdependent aggregates, and the terms of the measurer's measurement, which cause the object to follow and move back and forth, and the terms of the science of sound measurement, which are the reason for entering, and establishing its connection, and the non-measurable, and determining the characteristics of the measurable object, and the terms of the sectarian mind, which accomplish one's own purpose, and prevent the purpose of others, the meaning of each nature, is completely abandoned through practice, everything is completely abandoned these. The three appearances of one's own body image. Below it is shown, looking at that, this teaching is given as a form of testament. The fortunate faithful who practice in this way, abandon external enjoyment, wealth, and utensils, and relationships such as friends, servants, and retinues, and abandon without attachment to everything such as sons and wives, and offer to their own guru who shows the meaning of the heart essence in a way that purifies the three spheres, and the rest support themselves.
Chinese
携带必需品，从远离尘世的寺庙到茂密的森林中，在森林的中心，或者在岩石或偏僻的山脊上，独自一人居住，没有任何同伴。在那里安住，如同虚空般完全清净的明灯，觉性金刚链，以及二灌顶的交付处，如同虚空般与三者无别地安住，这是遗嘱中的教诲。此外，短暂的空性并非真实存在，无知的空性如同虚空，仅将心视为无边识的生处，以及将此虚空观修成法性，虚空无边识的生处，以及空性既非存在也非不存在的有非有非非有的生处，以及一无所有的空性，少许都没有的生处，以及数量穷尽的空性，无边无际等等，对于不希求任何一方的显现，因为下面将展示三种显现，因此为了消除遮蔽它们的障碍，需要诀窍，因此称之为“那本身”。或者，将觉性置于虚空之中，无为的虚空觉性不可分离，因为这并非实物，所以不会落入常边的偏颇，不依赖于其他显现者，所以不会落入断边的偏颇，因为知晓并安住于觉性之中，所以不会落入常断边执的偏颇，不依赖于其他因果，所以不会落入名相乘的偏颇，因为不需要近取和修持的努力，所以不会落入内外密咒的偏颇，请观察那本身！这是对尚未显现的先兆之显现的眷属的教诲。之后，上师将教诲传授给具有信心的具缘弟子。所示的是基础转化的诀窍：所有宗义中最难把握的是法性本净的基础。因为这本身并没有被确立为因，所以从未存在过唯一的无明。由于远离一和二的边际之数，所以从未存在过俱生无明。由于没有将此境单独分割出来，所以没有遍计所执的无明，因此，本净的基础是，如果仅仅以词语来确定，由于自性安住在本净的智慧中，所以不会落入错乱的偏颇。此外，对于有情相续的象征