English
Now there is nothing. This is not so, in essence, it appears as if there is nothing to establish, from the aspect of self-nature purity, it appears as many wisdoms, from the aspect of compassion and qualities, it appears as unceasing wisdom. That is, in essence, as the basis, the wisdom is clear in part, wisdom exists in inner clarity; in self-nature, the five wisdoms that hold characteristics appear as play, wisdom does not act as an object; in compassion, the wisdom of the self-nature of knowable objects does not cease. The wisdom that knows the knowable as it is, knows the reality of things; the wisdom that knows how much is knowable, knows the thoughts of those to be tamed, the appearance of these two wisdoms does not cease, the way of appearance is: although the essence of all wisdoms does not waver, from the part where the clarity of self-nature does not cease, it is clear as light. In terms of compassion, two wisdoms appear as play. Therefore, the essence is transparent in the original pure wisdom, because it is transparent, it also appears merely as the appearance of self-existing accomplishment. Because the part of self-existing accomplishment does not cease, there is no obstacle to the wisdom of compassion. That is, in essence, wisdom merely exists as self-illuminating awareness, surpassing the nature of all bodies, therefore there is no formation of faces and hands. Awareness exists in its own nature and purity, therefore it naturally arises as the nature of all compassion. Self-nature is the appearance of awareness in the object, surpassing the nature of all minds, therefore, the bodies of the retinue of each family appear as the play of the five wisdoms, the appearance of faces and hands clearly appears as the nature of all bodies. Because the self-nature purity of non-conceptual compassion has no faces and hands, the play of awareness appears from the outside as a rainbow-like body, surpassing the body. Because awareness does not abide in its own nature, the two wisdoms do not cease, accomplishing the two benefits without obstruction, surpassing the mind. The six self-born syllables of speech, the wisdom of the enjoyment body, emanate from the tongue of the parents. The emanation tames whatever is to be tamed in whatever way, and emanates in a form that matches its body, taming through speech. From the mouth of its dwelling manner, merely with words, one can also symbolize body, speech, and mind. Speech relies on the two wisdoms to tame sentient beings
Chinese
使见解不颠倒，依靠身之体性的五种智慧，使显现不颠倒，从意的本体方面来说，依靠基位之智慧，使证悟不颠倒。这样是因为本体上没有造作，不向外看所知，所以智慧在自性中显现。自性上没有智慧，所以没有粗大有碍的颜面和手。大悲不住于一处，所以从无定的大悲任运成就中，功德无碍地存在。而且，如果将事物与本性结合，本体安住于空性中，从执着常边的极端中自然返回。自性安住于光明中，从执着断边的极端中自然返回。大悲周遍安住，超越常断二边和非二边。如果将自性与显现方式结合，本体从一开始就是清净的，所以没有称为迷惑和不迷惑的词语，是自性清净。自性是自显现，是身和智慧的来源。大悲是万有之源，由于所化众生的境界不同，所以化现不同的调伏之身来利益他们。如果与自己的本体结合，本体是觉性，即自己觉知自己。自性安住于显现的方式中，从中自身显现为身、智慧、光和明点。大悲安住于显现者中，所以显现为法界、觉性、境和根。如果与阿赖耶的显现方式结合，本体安住于四灯中，所以自显现成为现量。自性安住于显现中，所以无论专注于什么目标，都会生起无戏论的体验。大悲安住于境中，所以大圆满瑜伽士无论如何放纵六识，无论做什么都会成佛。如果与分别念习气结合，本体安住在心中，所以无论生起什么感受，都安住在自性的禅定中。自性安住在语中，所以所说的一切都成为咒语。大悲安住在身中，所以行动显现为手印。如果与觉性自身结合，觉性的空性方面安住在本体中，所以从相的法中解脱。光明方面安住在自性中，所以空性彻底解脱。
English
It makes views not inverted, and based on the five wisdoms that hold the characteristics of the body, it makes appearances not inverted. From the aspect of the essence of the mind, based on the wisdom of the ground, it makes realization not inverted. This is because there is no fabrication in the essence. Since it does not look outward at the knowable, wisdom is clear in its own nature. Since there is no wisdom in the nature, there are no coarse faces and hands with obstacles. Since compassion does not abide in one place, qualities dwell unceasingly from the spontaneous accomplishment of unfixed compassion. Moreover, if one combines things with their nature, the essence dwells in emptiness, and one naturally returns from clinging to the extreme of permanence. Since the nature dwells in clarity, one naturally returns from clinging to the extreme of annihilation. Since compassion dwells pervasively, it transcends the two extremes of permanence and annihilation and non-duality. If one combines nature with the way it appears, the essence is pure from the beginning, so there are no terms called delusion and non-delusion; it is self-purifying. Nature is self-appearing and is the source of body and wisdom. Compassion is the source of all things, and because the realms of those to be tamed are different, it emanates different bodies of taming to benefit them. If one combines it with one's own essence, the essence is awareness, that is, one's own awareness of oneself. Since nature dwells in the way it arises, from that, body, wisdom, light, and bindus arise spontaneously. Since compassion dwells as the cause of arising, it appears as the dharmadhatu, awareness, objects, and faculties. If one combines it with the way the alaya appears, the essence dwells in the four lamps, so self-appearance is experienced as direct perception. Since nature dwells in appearance, no matter what one focuses on, one experiences freedom from elaboration. Since compassion dwells in the object, the yogi of the Great Perfection, no matter how he indulges the six consciousnesses, whatever he does, he will attain Buddhahood. If one combines it with the habitual tendencies of conceptual thought, the essence dwells in the mind, so no matter what feelings arise, one abides in the samadhi of one's own nature. Since nature dwells in speech, whatever is spoken becomes mantra. Since compassion dwells in the body, movement manifests as mudra. If one combines it with awareness itself, the emptiness aspect of awareness dwells in the essence, so one is liberated from the dharmas of characteristics. The clarity aspect dwells in nature, so emptiness is completely liberated.
Chinese
并且，由于慈悲的行持，智慧金刚链的身体，是无气息的流动和往来，无生命的身体，光明，未圆满的明点，以及环绕。如果与自身相结合，本体是寂静的五智身，以及五尊饮血忿怒尊，以父尊母尊的姿态安住。自性安住在明点的脉轮中，是自性的明点，普贤王如来，法界，清净法界的明点，法性的明点，基和道的明点，胜义和世俗的明点。慈悲安住在光明中，是五智的自显光明五种，以及二十五智慧的光明二十五种显现，是不住而显现的。如果与具方便的口诀相结合，本体安住在离戏的菩提心中，自性是地风，水，火，风，以及由此产生的持命气，遍行气，与火同住气，分离精华和糟粕气，以及无有慈悲的劫风。慈悲安住在明点中，世俗是父精母血的明点，胜义是安住在四灯中的法性明点。如果与经验和串习力相结合，本体安住在暖热中，由于智慧达到顶点，对任何显现都不执着。自性安住在体验中，由于体验无偏颇地显现，无论身语做什么，恶缘都显现为助伴。慈悲安住在征相中，由于如此串习，智慧达到顶点，体验在相续中显现，身体不会被发生的损害所击垮，远离食物和衣物，没有白发和皱纹，具有自性的油润光泽，身体宽广且没有虫子，头发和指甲停止生长，能够在空中飞行，不会沉入水中，能够穿透山岩等等，即使没有希求，也会自然而然地发生。就像种子生出幼苗一样，谁也无法阻止其自然产生。就像怀孕的妇女足月后，谁也无法阻止其分娩一样。就像季节结束时的庄稼，谁也
English
And, due to the practice of compassion, the body of the Vajra Garland of Awareness is the movement and coming and going without breath, the lifeless body, light, the incomplete bindu, and the surrounding circle. If combined with oneself, the essence is the five peaceful bodies of citta, and the five wrathful bodies of the Herukas, residing in the form of father and mother. The nature resides within the root place of the bindu, as the bindu of nature, Samantabhadra, the Dharmadhatu, the bindu of the completely pure dhatu, the bindu of Dharmata, the bindu of the base and the path, and the bindu of ultimate and relative truth. Compassion residing in light is the self-appearing light of the five wisdoms, the five lights, and the twenty-five lights of the twenty-five wisdoms, appearing as non-abiding. If combined with skillful means and secret instructions, the essence resides in the bodhicitta free from elaboration, and the nature is the earth wind, water, fire, and wind, and from these, the life-sustaining air, the all-pervading air, the fire-accompanying air, the separating of essence and dross air, and the kalpa winds without compassion. Compassion residing in the bindu is the relative bindu of the father and mother's bodhicitta, and the ultimate bindu of Dharmata residing in the four lamps. If combined with experience and habitual tendencies, the essence resides in warmth, because awareness has reached its peak, one does not cling to any appearance. The nature resides in experience, because experience arises without bias, whatever one does with body and speech, adverse conditions appear as helpers. Compassion residing in signs is because of such habituation, awareness reaches its peak, and experience arises in the continuum, the body is not overwhelmed by the harm that occurs, one is free from food and clothing, without white hair and wrinkles, possessing the natural oily luster, the body is spacious and without insects, the growth of hair and nails ceases, one can fly in the sky, does not sink in water, can pass through mountains and rocks, etc., even without desire, it happens naturally. Just as a sprout comes from a seed, no one can prevent its natural occurrence. Just as a pregnant woman after a full term, no one can prevent her from giving birth. Just as the crops at the end of the season, no one
Chinese
如果用秧苗来滋养，它不会存活，而是会自己枯萎；如果天气变暖，冰块也不会因为任何人的想法而融化，而是会自己融化；如果一个人到了老年，他的力量不会因为他的知识而增强，而是会自己衰退；从云中出现的太阳，没有人能够阻止它，它会自然显现，即使没有人期望它，它也会出现。因此，事物的存在方式本身并非来自其他地方。因为它存在于瑜伽的传承中，所以可以被体验。因此，说“如果想要把握”。现在，由于存在，智慧与金刚链的身体之气分离，通过缓慢地保持方法，呼吸停止流动。由于业之气和智慧之气两者分离，显现的增长是不可思议的。这是对见解遍布虚空的口诀的教导：因此，事物本性的存在方式，瑜伽士通过体验，智慧自然成熟于无生。在那里成熟，现在没有死亡地圆满，因此没有生与死，一切法界都相互关联，因此这样认为。在法界空性和光明无二的状态中，各种各样的分别念，有境和杂染，都自然清净，或者像灯驱散轮回的黑暗一样，例如，须弥山摇动，太阳升起，自然驱散黑暗。不要偏离它，看着它，这就是观看的方法，身语意的三个要点。这是关于扩展幻觉的口诀的教导：朋友是瑜伽士的朋友，没有动物和其他人。智慧的朋友是没有无明、烦恼和前后习气，瑜伽士的身体独自平静。独自的语言是断绝说话，独自的意是指向灯，独自的智慧是远离出现的因缘。如果确定要安住于此，那么这种显现是知识，没有分析介入。例如，公正的人去寺庙，或者一个人精通了他所学的技能，没有了需要学习的东西，这样保持着，不离开他的意念而安住。因此，通过这样做，本性会先显现出来，上师会给予口诀。通过保持对自净体验增长的显现的专注，法性是不造作的意
English
If nourished with seedlings, it will not survive, but will wither on its own; if the weather warms, ice will not melt because of anyone's thoughts, but will melt on its own; if a person reaches old age, his strength will not increase because of his knowledge, but will decline on its own; the sun that emerges from the clouds, no one can prevent it, it will naturally appear, even if no one expects it, it will appear. Therefore, the way things exist is not from elsewhere. Because it exists in the lineage of yoga, it can be experienced. Therefore, it says, "If you want to grasp it." Now, because of existence, wisdom is separated from the body-wind of the vajra chain, and by slowly holding the method, the flow of breath ceases. Because both the karma-wind and the wisdom-wind are separated, the increase of appearance is inconceivable. This is the teaching of the instruction of the view pervading the sky: Therefore, the way things naturally exist, the yogi, through experiencing it, wisdom naturally ripens into non-birth. Ripening there, now without death, it is perfected, therefore there is no birth and death, all realms are interconnected, therefore it is thought like this. In the state of the emptiness and clarity of the realm, all kinds of discriminating thoughts, objects and defilements, are naturally purified, or like a lamp dispelling the darkness of samsara, for example, Mount Meru shakes, the sun rises, and naturally dispels the darkness. Do not deviate from it, look at it, this is the method of looking, the three key points of body, speech, and mind. This is the teaching of the instruction on expanding illusion: a friend is a friend of a yogi, without animals and other people. The friend of wisdom is without ignorance, afflictions, and past and future imprints, the yogi's body is alone and peaceful. The solitary speech is cutting off speaking, the solitary mind is directing towards the lamp, the solitary wisdom is being apart from the arising causes. If you are determined to abide in this, then this appearance is knowledge, without analysis intervening. For example, a fair-minded person goes to a temple, or a person is proficient in the skills he has learned, without anything to be learned, thus holding it, abiding without leaving his intention. Therefore, by doing so, nature will appear first, and the lama will give the instruction. By keeping the focus on the appearance of the increasing self-purified experience, the nature of reality is the unfabricated intention.