Chinese
因此，要做到不离此而证悟成佛。关于展示增长广大之见的教言是：如果想用眼睛去看那不离勤作的增长之身的功德，那么有缘者请谛听，因为事物的存在方式，一不成则无多，远离多之戏论则一不成，远离一与多，则不变明点和自性遍满之处，眼睛的真如智慧本身是不变的，例如，观看图画，将处所安住在虚空中，这是未加改造的上师清净口诀，在所示教言的方法上，最终不加分别地归摄为无二，如是教导。关于展示安住六道自性之口诀是：脚是行走和行动之义，因此，如果说没有脚，那么对于各自具有实体、名为脚的觉知来说，是没有的，依靠自己智慧之风的力量，在清净的虚空中，觉知的智慧行走，不从那明澈的觉受中移动而安住，如是毫不改变地安住于其意义之上的方法口诀，是不动摇的三者。因为精通了技艺觉知达到顶点，所以，当其达到顶点时，瑜伽士不需要用脚的勤作来行走，即使在虚空中行走，即使没有希求也会出现，因此，要勤奋修习，如是教导。关于展示轮回涅槃自解脱之三摩地是：所谓无内外，从外面看则内里明亮，从内里看则外面明亮，例如，像把湿的余甘子放在手掌中一样，通达一切法皆为空性，如大海之深处，身体不动摇地安住，因此，法性恒常安住在离思离念的境界中。安住于此，当念头的散乱完全止息之时，山岩和墙壁等内外都不显现，身体也能通透无碍地穿行，即使没有希求也会出现，因此，要知道安住于此，如是教导。关于展示断除能取所取之智慧是：通透的智慧是法身，安住于三时，是不舍弃独一明点而圆满的境界。以上所展示的四种安住之义，以四续道用的方式，没有超出诀窍本身，
English
Therefore, one should attain enlightenment without separating from this. The teaching on demonstrating the view of increasing and expanding is: If you want to see with your eyes the qualities of the body of increase that is inseparable from effort, then listen, fortunate ones, because the way things exist, one does not establish many, and without the proliferation of many, one does not establish one. Since one is separate from one and many, the unchanging thig-le (藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点) and the place where le (藏文：ལེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) naturally pervades, the very wisdom of suchness of the eye itself is unchanging. For example, looking at a painting, placing the place in the sky, this is the unadulterated, pure instruction of the lama. On the method of the teaching shown, ultimately, without elaboration, it is gathered into non-duality, so it is taught. The teaching on demonstrating the instruction of settling the nature of the six realms is: The foot is the meaning of going and moving, therefore, if it is said that there is no foot, then for the consciousness of the foot, which is individually substantial and named, there is none. Relying on the power of the wind of one's own wisdom, in the pure sky, the wisdom of consciousness goes. Without moving from that clear feeling, abiding, like that, without changing, the instruction of the method of abiding on its meaning is the three that do not move. Because the skill of consciousness has reached its limit and is mastered, therefore, when it has reached its limit, the yogi does not need to move with the effort of the feet, and even going in the sky, even if there is no desire, it will happen. Therefore, practice diligently, so it is taught. The teaching on demonstrating the samadhi of self-liberation of samsara and nirvana is: The so-called without inside and outside, looking from the outside, the inside is clear, looking from the inside, the outside is clear, for example, like putting a wet amla fruit in the palm of your hand, realizing that all dharmas are empty, like the depths of the ocean, the body abides without moving, therefore, the dharmata always abides in the state of being beyond thought. Abiding in this, when the distraction of thoughts is completely stopped, mountains, rocks, and walls, etc., do not appear inside and outside, and the body also passes through unobstructed. Even if there is no desire, it will happen, therefore, know to abide in this, so it is taught. The teaching on demonstrating the wisdom of cutting off the apprehended and the apprehender is: Transparent wisdom is the dharmakaya, abiding in the three times, it is the perfect state without abandoning the single thig-le (藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点). The meaning of the four abidings shown above, in the way of the four tantras, does not go beyond the instruction itself.
Chinese
一心不以心造作，通达之义虽无所求亦能领会，不离此一。如是教诲。轮回战胜之佛法是：错乱之因是无明三种，缘具四种，故从一至一错乱，轮回与错乱之显现非彼而是彼执之识。譬如，人于不洁之时出门，见门上有一绳，误以为毒蛇而惊退，如是，非彼而是彼执。又如，于船上之权杖，于萨摩执为马，于托约执为人，于蜃楼执为水，所执之境非彼，故为错乱。由颠倒而错乱者，乃识之错乱，如眼疾之人，于虚空见发丝飘落，或于空中见棉絮之轮降落，乃识颠倒，故根错乱，根错乱故识错乱。由执着之境而错乱者，乃昔日执着力所熟悉者，如梦境般显现，是为错乱。执着之境仅为世俗之相，非真实而执为真实，执着而贪恋，故为错乱。如是，欲使错乱之显现于佛土中显现之具缘者，灯明与法界清净及觉性相续不断，二者于一切时中勿分离，如是教诲。今以四续为道，于本有之无生义，以方便先显之语，后由上师为具缘者不共而殊胜宣说。二、觉性显现之垢染，以口诀而清净之开示，其中六义开示之第一，俱生俱灭之口诀开示者：唉玛吙，此乃自赞自叹之语。事物者，地水火风之事物，五根之境，无有执着之显现，乃事物之住法，二者之第一，本体本来清净之显现已于前开示。自性任运成就者，乃基与基之识之差别，错乱生起之基，任运成就，过失之相
English
Remaining in one, without mental fabrication, although there is no desire for the meaning of penetrating clarity, it will be understood, not straying from that one. This is the instruction. The Buddha's teaching that overcomes samsara is: Confusion arises from the three forms of ignorance as the cause, and the four conditions as the contributing factors, thus confusing one thing for another. The appearance of samsara and confusion is not what it seems, but rather the consciousness that grasps it as such. For example, like a person who goes out when they are unclean and sees a rope at the door, mistaking it for a poisonous snake and retreating in fear, similarly, it is grasping something as something it is not. Also, for example, grasping a staff in a boat, grasping a "sab mo" as a horse, grasping a "tho yor" as a person, and grasping a mirage as water, the object grasped is not what it seems, hence it is confusion. Confusion arising from perversion is the confusion of consciousness. For example, when a person with an eye disease sees hairs falling in the sky, or sees a wheel of cotton falling in space, it is because consciousness has become perverted, thus the senses are confused, and because the senses are confused, consciousness is confused. Confusion arising from the object of attachment is when something familiar from the power of past attachments appears like a dream, this is confusion. The object of attachment is merely the appearance of conventional reality, grasping it as real when it is not, clinging and being attached to it, hence it is confusion. Thus, for the fortunate ones who wish the appearances of confusion to arise as the realm of the Buddhas, may the lamp of the pure expanse and the continuous stream of awareness never be separated at any time. This is the instruction. Now, the teaching that shows the method of manifesting the unborn meaning that is inherently present by making the four tantras the path, and later, the lama speaks supremely and uniquely to the fortunate ones. The second meaning is the teaching on purifying the stains of the appearance of awareness through pith instructions, the first of the six meanings is the teaching on the pith instruction of simultaneous arising and cessation of the all-ground: "Emaho," this arises as a word of self-praise and wonder. Objects are the objects of earth, water, fire, and wind, the objects of the five senses, the appearance without attachment is the way things abide, the first of the two is the appearance of the essence of primordial purity, which has been taught above. Self-existing spontaneous accomplishment is the difference between the ground and the consciousness of the ground, the basis from which confusion arises, spontaneous accomplishment, the aspect of faults.
Chinese
如是。 从不间断的嬉戏之面显现各种功德，如果按照迷惑的基础来计算，在先前自性智慧的功德如光般显现时，由于心的生起感觉聚集，从我生彼，或从彼生我，生起这样的念头，由于自己的不净，产生地水火风空的显现。从迷惑返回的角度，五大不舍弃，过失显现为功德，因为找不到过失，所以迷惑自然返回，因为无法成就功德，所以超越了迷惑与不迷惑二者。 此外，从迷惑进入的方式来看，任运成就，不间断地显现如身，由于不了解其功德，所以迷惑于六道众生的不同身体。从迷惑返回的角度来看，众生本已成佛，过失本身显现为功德，因为显现为助缘，所以本来过失功德自然清净而解脱。 从任运成就的力显现的角度来看，如智慧般显现，迷惑进入的方式，五毒以过失的形态清净迷惑。 任运成就同时从迷惑返回的力显现为非自生，过失转为功德，成为有无断常，因为无法找到阻断的魔和烦恼，因为无法找到过失和力，所以在四种智慧的结合中通透无碍。 从任运成就显现的方式来看，显现为无二，从迷惑进入的方式来看，产生自他二者，如果按照迷惑返回的方式，自他二者不作改变而自然安住，因为成就了无我空性的功德，所以无法找到过失和力，在轮回与涅槃无二中成佛。 此外，从任运成就显现的方式来看，如脱离边见般显现，按照轮回进入的方式，执着边见迷惑为过失，如果按照返回的方式，二边转为中道，过失显现为功德，迷惑自然清净为智慧而成佛。 此外，从任运成就功德的角度来看，产生清净智慧之门，按照轮回进入的方式，不清净显现为迷惑，如果按照迷惑返回的方式，不舍弃而解脱于本净之地而成佛。 这也是本体本来清净，远离戏论，任运成就功德圆满的方式显现，对于未证悟者来说，过失任运成就而显现。
English
Thus it is. From the aspect of unceasing play, various qualities manifest. If calculated based on the ground of delusion, when the qualities of self-awareness shine as light in the beginning, due to the gathering of mental sensations, the thought arises, "Did this arise from me, or did I arise from it?" Due to one's own impurity, the elements of earth, water, fire, wind, and space arise. From the perspective of reversing delusion, the five elements are not abandoned, and faults appear as virtues. Because faults cannot be found, delusion naturally reverts. Because virtues cannot be achieved, one transcends both delusion and non-delusion. Furthermore, from the way delusion enters, spontaneous accomplishment manifests unceasingly like a body. Because its qualities are not understood, one is deluded into the different bodies of the six realms of beings. From the aspect of reversing delusion, beings are inherently enlightened, and faults themselves appear as virtues. Because they appear as supportive conditions, faults and virtues are inherently pure and liberated. From the aspect of the display of spontaneous accomplishment, it appears like wisdom. The five poisons, as the way delusion enters, are purely deluded in the form of faults. From the power of spontaneously accomplishing the reversal of delusion all at once, it appears as neither self-made nor other-made. Faults turn into virtues, becoming existence, non-existence, permanence, and annihilation. Because no obstructing demons or afflictions can be found, and because faults and power cannot be found, it is transparent and unobstructed in the union of the four wisdoms. From the aspect of the way spontaneous accomplishment appears, it manifests as non-duality. From the way delusion enters, self and other arise as two. If following the way delusion reverses, self and other are left uncorrected and naturally abide. Because the qualities of selflessness and emptiness are accomplished, faults and power cannot be found, and one becomes enlightened in the non-duality of samsara and nirvana. Furthermore, from the way spontaneous accomplishment appears, it manifests as liberation from extremes. According to the way samsara enters, clinging to extremes is deluded as faults. If following the way of reversal, the two extremes turn into the middle way, and faults appear as virtues. Delusion is naturally purified into wisdom, and one becomes enlightened. Furthermore, from the aspect of the qualities of spontaneous accomplishment, the door of pure wisdom arises. According to the way samsara enters, impurity appears as delusion. If following the way delusion reverses, one is liberated into the state of original purity without abandonment, and one becomes enlightened. This is also the way the essence, originally pure and free from elaboration, manifests as the perfection of spontaneous accomplishment. For those who have not realized it, faults spontaneously arise and manifest.