Chinese
由物质所摄持和由智慧所摄持，即对自我的执着和对显现事物的执着，这二者不舍弃，在清净之处，圆满如黄金和黄色。显示分别念和执着的差别是：轮回和涅槃二取之我，以意等烦恼所摄持的分别念，即意二、怀疑等法，以及事物之境显现为事物所摄持的二者不舍弃，在清净之处，圆满如根和境。显示五根和境的差别是：轮回和涅槃二取之我，以眼见，同样以耳听，以鼻嗅，以舌尝，以身触觉，以及眼见而对色之美与不美进行区分，同样耳等能区分的二者不舍弃，自性中圆满如太阳和光。显示觉知和空性的差别是：轮回和涅槃二取之我，觉知，错误的觉知执非为是，以及正确的觉知确定其自性，执着，即具有究竟的执着和执着所取之境仅为境，这二者不舍弃，在清净的见中，圆满如镜子。显示智慧和无明的差别是：轮回和涅槃二取之我，行持，智慧的各种神变，以及毁灭，无明毁灭正确的道路，这二者不舍弃，在清净的基中，圆满如曼 শেল（一种宝石）和光。显示智慧本身圆满了内外之法，在十六中，显示断绝四河流是：ཀྱེ་མ་（藏文，梵文天城体，罗马转写kyema，汉语：唉呀），意思是确定无疑地专注于，显现自解脱之我，没有生、老、病、死，因此断绝了外境之法，全部都在它上面运用，如树木枝繁叶茂般圆满。显示智慧本身断绝了烦恼的垢染是：显现自解脱之我，没有外境和内心，因此智慧本身没有被任何烦恼所染污，通透而明亮，法就在它上面运用，如何圆满呢？就像天空一样。
English
That which is gathered by matter and that which is gathered by wisdom, namely, attachment to self and attachment to the appearance of things, these two are not abandoned, and in a pure place, they are perfected like gold and yellowness. Showing the difference between thought and grasping is: In the self that grasps both samsara and nirvana, the thought that is gathered by afflictions such as mind, namely, mind-two, doubt, etc., and the two that are gathered by the appearance of objects as objects are not abandoned, and in purity, they are perfected as senses and objects. Showing the difference between the five senses and objects is: In the self that grasps both samsara and nirvana, the eye sees, and likewise the ear hears, the nose smells, the tongue tastes, the body feels, and the eye sees and distinguishes between the beautiful and the ugly of form, and likewise the two that can distinguish between the ear, etc., are not abandoned, and in their nature, they are perfected like the sun and light. Showing the difference between knowledge and emptiness is: In the self that grasps both samsara and nirvana, knowledge, wrong knowledge that grasps what is not as what it is, and correct knowledge that establishes its own nature, grasping, namely, grasping with ultimate grasping and grasping the object of grasping as merely an object, these two are not abandoned, and in pure vision, they are perfected like a mirror. Showing the difference between wisdom and ignorance is: In the self that grasps both samsara and nirvana, acting, the various magical displays of wisdom, and destroying, ignorance destroys the correct path, these two are not abandoned, and in the pure base, they are perfected like man shel (a kind of gem) and light. Showing that wisdom itself has perfected the outer and inner dharmas, in the sixteen, showing that the flow of the four rivers has been cut off is: Kya ma (Tibetan, Devanagari, Roman transliteration kyema, Chinese: Alas), which means to focus on something with certainty, in the self of self-liberation of appearance, there is no birth, old age, sickness, and death, therefore the outer dharmas are cut off, and all of them are used on it, and they are perfected like a tree with lush foliage. Showing that wisdom itself has cut off the defilement of afflictions is: In the self of self-liberation of appearance, there is no outer object and inner mind, therefore wisdom itself is not obscured by any afflictions, and it is clear and transparent, and the dharma is used on it, how is it perfected? It's like the sky.
Chinese
如日月般圆满。开示生起胜观：显现自解脱之我，与空性，以及从实物中返回者们，实物即：由色法和识所摄持的二者无有，显现为觉性之智慧胜观的法，对此行持，圆满之方式，如形色般圆满。开示智慧之实物无漏觉性之显现：显现自解脱之我，所缘境唯此一，不可执取，所见皆是智慧之显现，无有穷尽，于觉性自身显现，故对此法行持，圆满之方式，如鲜花与果实般圆满。开示自性之确认：显现自解脱之我，由身体蕴、界、处所摄持，以及生起之各种感受，二者于自性中皆无有，不依赖于他者，于自身显现中，法即：对此行持，圆满之方式，如无有阻碍之大海与星辰般圆满。开示断除自他之错乱：显现自解脱之我，与执持为异于自者，以及他显现和由心所摄持的二者无有，故觉性自身有五法，即：本然安住之义，以觉性而知故为觉性；自之本性，以其自身而知故为觉性；作为基础之觉性，因不改变而自知故为觉性；胜观之觉性，于相续中而知故为觉性；各种显现之义，于一切时同时而知故为觉性之最，圆满即：自知，平等了知自他，如水与波纹般圆满。开示确认无分别：显现自解脱之我，本然无有造作，故不入于他境，且觉性安住于自身之大禅定。圆满之方式，如安住本位，如醉者前往寺庙般圆满。开示明显断除地之过患且无有攀登之道：显现自解脱之我，无有应前往之地，一地亦不可攀登，故自显现无有攀登之道，境即虚空，圆满之方式，如虚空与彩虹般圆满。开示见解，清净无有宗派偏颇之见：显现自解脱之我，与宗派之贪执，以及派别
English
Like the sun and moon, it is complete. Showing the arising of Vipassanā: The appearance of self-liberation, emptiness, and those who return from objects. Objects are: The two, form and consciousness, are without aggregation. The practice of the Dharma that appears as the wisdom of awareness, Vipassanā, is complete like a form. Showing the appearance of the wisdom object, the unpolluted awareness: The appearance of self-liberation, this single object of focus is not to be grasped. All that is seen is the appearance of wisdom, inexhaustible, arising in awareness itself. Therefore, the practice of this Dharma is complete like flowers and fruits. Showing the identification of self-nature: The appearance of self-liberation, the aggregates of the body, the elements and sources, and the various arising feelings, both are absent in self-nature. Without relying on others, in one's own appearance, the Dharma is: The way to practice it is complete. Unobstructed, it is complete like the ocean and stars. Showing the cutting of the delusion of self and other: The appearance of self-liberation, there is no grasping as separate from oneself, and the appearance of others, and the two aggregated from the mind. Therefore, awareness itself has five dharmas: The meaning of being primordially abiding is awareness because it is known by awareness. One's own suchness is awareness because it is known by itself. The awareness that is the basis is awareness because it is self-aware without changing. The awareness of Vipassanā is awareness because it is known as a continuous stream. The meaning of various appearances is the ultimate of awareness because it is known simultaneously at all times. Completion is: Self-awareness, equally knowing self and other, is complete like water and ripples. Showing the identification of non-conceptuality: The appearance of self-liberation, there is no doing from the beginning, so it does not enter other objects, and the great Samadhi of non-conceptuality abides in awareness itself. The way of completion is like abiding in one's own place, like a drunkard going to a temple. Showing the path of clearly abandoning the faults of the ground and without ascending: The appearance of self-liberation, there is no place to go, and one ground cannot be ascended. Therefore, the path of self-appearance without ascending, the object is space. The way of completion is complete like space and a rainbow. Showing the view, purifying the appearance of sectarian bias: The appearance of self-liberation, with the desire for a sect, and the divisions
Chinese
九乘次第各自的见解没有不一致之处，秘密乘共同者们所不知晓的智慧，如实圆满之理，如同现量境般圆满。 宣示清净之界，于显现自解脱的我，清净智慧的显现，功德无有阻碍地生起，法界的三法，空性宽广而明亮，是智慧的处所，三者如实圆满之理，显有立基如谈论之基础般圆满。 宣示空性明点，于显现自解脱的我，没有一的边和中央，没有可数之二，唯一明点不改变且广大，于此而行，诸法如实圆满之理，三有皆清净如黄金离垢般圆满。 宣示轮回涅槃无二，于显现自解脱的我，黑暗轮回之相和显现涅槃无二，智慧金刚链显现，诸法即是于此而行的圆满之理，现量中将空性取为道用，如鸟与虚空般圆满。 宣示能境空性被认定，于显现自解脱的我，不将自他二分的堪布和执着二者的分别念二者无有，于空性而行，诸法如实圆满之理，如实物和清澈虚空之中央般圆满。 宣示遮障的分别念已尽而显明，于显现自解脱的我，烦恼和所知二垢本来没有，于显明五光之显现而行，五法如实圆满之理，自显自生如太阳和光芒般圆满。 宣示报身自性显现，于显现自解脱的我，毗卢遮那等五身自显现，清净刹土，于显现聚而行，法性如实圆满之理，细微粗大自清净，如虚空无云般圆满。 宣示断除生起次第的歧途，于显现自解脱的我，没有展开文字和收摄的勤作，以生起次第，不需要像文字一样，意义自性根本处的文字如实圆满之理，光团普贤父母和合，于小
English
Since the nine successive vehicles do not have disagreements in their respective views, the wisdom unknown to the common secret vehicles is perfectly complete, like a manifest object. The way of complete realization is like a directly perceived object. Showing the pure realm: In the self-liberated manifestation of myself, the manifestation of pure wisdom, qualities arise without obstruction. The three dharmas of the realm: emptiness is vast and clear, the place of wisdom, the way of complete realization of the three. Existence and appearance are established as the basis for discussion, like a foundation. Showing the bindu of emptiness: In the self-liberated manifestation of myself, there is no edge or center of one. Since there is no countable two, the single bindu is unchanging and vast, and by practicing this, the way of complete realization of all dharmas is perfected. All three realms are pure, like gold free from tarnish. Showing the non-duality of samsara and nirvana: In the self-liberated manifestation of myself, there is no duality between the appearance of dark samsara and the appearance of nirvana. In the manifest appearance of the vajra chain of awareness, the way of complete realization of all dharmas is to practice this, manifestly taking emptiness as the path, complete like a bird and the sky. Showing that the emptiness of the object is identified: In the self-liberated manifestation of myself, there is no division between self and other, and no grasping of the two concepts. By practicing emptiness, the way of complete realization of all dharmas is like a real object and the center of clear space. Showing that obscuring thoughts are exhausted and clear: In the self-liberated manifestation of myself, there are no afflictions or defilements of knowledge. By practicing the manifestation of five lights, the way of complete realization of the five dharmas is self-manifest and self-arisen, like the sun and its rays. Showing that the sambhogakaya itself is a manifestation: In the self-liberated manifestation of myself, the five kayas, such as Vairochana, are self-manifest. By practicing the pure realms, the way of complete realization of dharmata is subtle and coarse, self-pure, like the sky without clouds. Showing that the wrong path of the generation stage is cut off: In the self-liberated manifestation of myself, there is no effort to expand or contract the collection of letters. In the generation stage, there is no need for letters. The way of complete realization of the letters of the essential nature of the root place is the union of Samantabhadra and Samantabhadri, a ball of light, in a small
Chinese
如同酥油般圆满，无需造作的本有之神。为了展示觉性之伟大，分为三部分，首先是展示唯一觉性的智慧：我乃无与伦比，胜过一切。如是等等所展示的，我即是自解脱之幻觉的我，无明等等无与伦比，胜过一切烦恼，觉性之智慧无偏颇地显现。于自解脱之幻觉的我，没有身语的造作之语，胜过一切见地，乃是现量所见。自解脱之幻觉的我，是现量的智慧，即使以意识寻觅也无法找到，是谁也无法见到的境地，然而并非不存在，而是遍布轮回与涅槃的一切。自解脱之幻觉的我，并非安住于轮回，虽不依赖于任何一个地方，却依赖于一切显现之缘起，因此从任何缘起中解脱。自解脱之幻觉的我，并非真正的空性，超越了心，是无垢觉性之灯，能够照亮一切。自解脱之幻觉的我，虽无六识的聚集，却自然而然地融入一切显现。为了展示断除希冀与疑虑的险境：自解脱之幻觉的我，对轮回没有疑虑，对涅槃也没有希冀，无论如何观察，都不会脱离自性大圆满的意义，对一切开放，无论以何种方式观察，都会开出花朵。自解脱之幻觉的我，没有堕入三恶道的疑虑之悬崖，安住于五光之自性，从一切的眼中放射光明。自解脱之幻觉的我，虽无无明及四缘所生的幻觉之境，却本然安住于每个所化众生的伟大显现中。自解脱之幻觉的我，虽从未有过考察的原因，却如实地行持一切事物之本性，从未停止。为了展示超越一与多：自解脱之幻觉的我，事物之本性已远离一与多，没有需要前往的地方，或者说在其他地方没有，然而觉性本身从一开始就超越了一切过失，已经到达彼岸。自解脱之幻觉的我，没有行为的境地和进入之处。