English
Due to the accumulation of leaks from various attachments to "I," the combination of past leaks and present gatherings, future leaks will collect the karma that throws towards the Alaya consciousness, and now the cause of taking future bodies is created. Relying on the four of birth, old age, sickness, and death, the fruit of the body will be obtained in the future, which is also accomplished by the Dharma nature seen now. The boundary of these three, sleep and dreams combined with the three of the body, leads to the result of one body after another, and the subsequent bodies, etc., changing without end, which is the result of leaks and the end of samsara, that is, before samsara is exhausted, so many bodies must be endured. Like this, if wisdom is not taught as it is, it will form habits in places where there are no habits, thus producing leaks. The leaks of sudden causes are: the leaks of upside-down understanding of the meaning of profound Dharma nature; the leaks arising from wrong sects; and grasping one's own sect with attachment and discrimination. The upside-down understanding of the meaning of profound Dharma nature is: without directly realizing self-awareness, but using discrimination on the edge of language, such as the leaks of nominal direct perception and inference, etc., obscuring the direct perception of Dharma nature, and setting the meaning of language with discrimination, thus deviating from the self-manifesting operation of Dharma nature, which is the upside-down leak. Similarly, determining emptiness with discrimination, determining luminosity and selflessness with discrimination, and determining the continuity of cause and effect karma from wrong views, these are all. The leaks of wrong sects are: those who enter upside-down views directly use the leaks themselves. The leaks of grasping one's own sect with attachment and discrimination are: clinging to the fact that my guru is not more supreme than him, likewise clinging to the fact that my key point is not more profound than it, and that my view, my practice, and my Dharma practice are not better than me, having the leaks of this kind of thinking, etc.
Chinese
我的精进迅速地显示了穷尽。因为什么样的理由而穷尽呢？通过一知一切解脱的理由而知晓。一不知晓则一切不知晓，这是因为不了解自己的实相，所以轮回和涅槃的一切都不了解。如果对自己的觉性实相没有颠倒地了解，那么轮回和涅槃的一切相状就都了解了。因此，杀死一切，连一个也杀不死；杀死一个，则一切都杀死。法性仅仅作为一种行为，心中也没有成立，事物的存在方式是自己把自己穷尽。打一个背，则打到一切背；轮回自己穷尽，所以涅槃不用寻找。在自性空性中穷尽，所以没有经历过缘起的念头。因为没有它，所以假立的名言穷尽，不依赖于世俗的言辞。因此，没有言辞，超越文字，穷尽了表达的边际，这叫做超越法的穷尽。比如怎样穷尽呢？所知自性清净，如天空中的云彩消散一样穷尽。本体自性清净，如水中的浑浊自己澄清一样穷尽。幻轮的相续清净，如木头烧尽，火熄灭一样穷尽。在法性的道路上穷尽，在道路的尽头，穷尽于自己的门槛。这样穷尽的必要是：穷尽因，有切断轮回之链的必要。穷尽缘，有不进入胎生之城的必要。因缘二者都穷尽，有轮回涅槃断脐带的必要。穷尽经验见修行，有不住于法我的必要。穷尽法，没有要解脱的，有知道本来解脱的必要。穷尽错乱，有轮回断绝的必要。这样，自性穷尽的法性，没有细微和粗大的垢染之尘，细微的尘和粗大的尘。细微的有两种，即地水火风细微的极微之尘的流失和穷尽，所以蕴的自体不成立。烦恼的细微之尘，没有所知障的流失，所以没有所净之道的成立。粗大的是地水火风的粗大，木头和石头和墙壁和毡子和瓶子，山和房屋和须弥山和四大部洲的流失穷尽，所以没有法的自体。烦恼粗大的是贪嗔痴的流失穷尽，所以获得
English
My diligence quickly showed exhaustion. For what reason is it exhausted? It is known through the reason of knowing one thing and liberating everything. Not knowing one thing means not knowing everything, because not understanding one's own true nature means not understanding all of samsara and nirvana. If one understands one's own nature of awareness without any inversion, then one understands all the characteristics of samsara and nirvana. Therefore, killing everything means not killing even one thing; killing one thing means killing everything. The nature of reality, even as a mere action, is not established in the mind. The way things exist is that they exhaust themselves. Hitting one back means hitting all backs; samsara itself exhausts itself, so there is no need to seek nirvana. Exhaustion in one's own emptiness means never experiencing the mind of conditions. Because of its absence, the limit of imputed names is exhausted, and one does not rely on conventional words. Therefore, without words, transcending letters, the limit of expression is exhausted, and this is called the exhaustion that transcends dharma. How is it exhausted as an example? Knowable things are exhausted like clouds clearing in the sky, with self-nature being pure. Intrinsic nature is exhausted like the turbidity of water clearing on its own. The continuum of the illusion wheel is exhausted like wood burning out and fire dying. Exhaustion on the path of dharma nature is exhaustion at the end of the path, at one's own doorstep. The necessity of such exhaustion is: exhausting the cause has the necessity of cutting the chain of samsara. Exhausting the condition has the necessity of not entering the city of the womb. Exhausting both cause and condition has the necessity of severing the umbilical cord of samsara and nirvana. Exhausting experience, view, meditation, and conduct has the necessity of not abiding in the self of dharma. Exhausting dharma means there is nothing to liberate, and there is the necessity of knowing that one is liberated from the beginning. Exhausting delusion has the necessity of cutting off the continuum of samsara. Thus, in the nature of reality where defilements exhaust themselves, there is no subtle or coarse dust of impurity, neither subtle nor coarse dust. There are two kinds of subtle dust: the outflow and exhaustion of the subtle particles of the elements, so the self of the aggregates is not established. The subtle dust of afflictions, without the outflow of the obscuration of knowledge, means that the path to be purified is not established. Coarse dust is the coarse elements of earth, water, fire, and wind: the outflow and exhaustion of wood, stones, walls, felt, vases, mountains, houses, Mount Meru, and the four continents, so the self of dharma is not established. The coarse afflictions are the outflow and exhaustion of desire, hatred, and ignorance, so attainment
Chinese
由于没有获得意义的果实，超越了希望和恐惧的两种极端，对任何事物都不执着，对任何事物都不依赖，远离任何欲望。这样，由于烦恼已经耗尽，对于没有尘垢的状态，可以称之为平等性。如果不是这样，就不能用平等性的名称来称呼。那么，如果它是那样的，具有那样特征的就被称为法的法性，因为烦恼的耗尽，所以无法用名言概念来施设。这样，烦恼的耗尽、没有尘垢和法性三者无别，因此被称为一切显现并安住于大平等之中。像这样的法性大平等，在最初出现的时候，传承的导师们观察到所化众生的境界和法性自身的体性。所化众生是指那些自相续清净的众生，如古汝嘎绕多杰等，观察他们之后，毫不颠倒地圆满了利他事业。通过三种方式观察法性自身的体性，毫不颠倒地圆满了自利圆满的果实。后来的追随者，安住在道上的有缘者，通过三种方式观察法自身的体性。以化身的观察方式来看，会看到错觉显现如同化身一般。以报身的观察方式来看，会看到智慧如同幻化一般。以法身的观察方式来看，会看到法性离于一切相状，从而毫不颠倒地圆满自利。这样，通过见到耗尽的法性，重新返回到大迁转之身，毫不颠倒地圆满利他事业，这是从三种观察方式中产生的。安住在这样的法性中，毫不颠倒地了知的导师，从清净的眷属所化众生中，特别是金刚种姓中，对真正的空行母，即具有明亮心识的觉悟者，导师以梵音说道：这些话是导师对结集者空行母说的。空行母，你一定要专心致志，不要让你的听觉感官被其他声音所分散。我将以文字和语言来阐述秘密的续部经典。你以欢喜的信心、渴望的信心和确信的信心来听闻。
English
Since the fruit of meaning has not been achieved, having transcended the extremes of hope and fear, one does not cling to anything, does not depend on anything, and is free from any desire. Thus, since the defilements are exhausted, that which is without dust can be called equality. If it is not so, it cannot be called by the name of equality. Then, if it is like that, that which possesses such characteristics is called the dharmata of dharma, because of the exhaustion of defilements, it cannot be designated by conceptual terms. Thus, the exhaustion of defilements, the absence of dust, and dharmata are inseparable, therefore it is called that all things appear and abide in great equality. Such dharmata, great equality, the meaning of non-duality, in the time of the first arising, the teachers of the lineage observed the realm of those to be tamed and the nature of dharmata itself. Those to be tamed are beings whose own minds are pure, such as Guru Garab Dorje and others, and having observed them, they perfectly accomplished the benefit of others without error. By observing the nature of dharmata itself in three ways, they perfectly accomplished the fruit of self-benefit without error. Later followers, fortunate ones who abide on the path, observe the nature of dharma itself in three ways. By looking with the view of the Nirmanakaya, one sees illusory appearances as if they were emanations. By looking with the view of the Sambhogakaya, one sees wisdom as if it were an illusion. By looking with the view of the Dharmakaya, one sees dharmata as being free from characteristics, thus perfecting self-benefit without error. Thus, by seeing the exhausted dharmata, one returns to the body of great transference, perfectly accomplishing the benefit of others without error, which arises from the three ways of seeing. The teacher who abides in such dharmata and knows it without error, from among the pure retinue of those to be tamed, especially from within the Vajra lineage, to the true Dakini, the one with a clear mind, the teacher spoke in a voice of Brahma: These words were spoken by the teacher to the Dakini who is the compiler. Dakini, you must listen attentively, without letting your auditory sense be distracted by other sounds. I will explain the secret tantric texts in words and letters. Listen to me with the faith of joy, the faith of longing, and the faith of conviction.
Chinese
以极大的信心和三者来听闻！ 如此，你身体不动地端坐在前方，合掌，语不改变，所说之语不落入声音中，意不改变，以喜悦和欢快的三种不变的信心，以不颠倒的正确智慧来听闻我的这些话语，以智慧的清晰、清净、不混杂、不颠倒来听闻。为了未来时代的众生，你以极大的欢喜心，为了圆满成办利他之事，记住这些无误的话语。如此示现，导师观察到特殊的所化众生，教诲说：『好好听闻这部续部之王！』 接下来，显示了先于有戏论的四大元素的音声而修习，引导三身的征相。 就像『如此有缘之士』等等所说的那样，在此生中修持和实修，像这样具有征相的人就是有缘之人。 在此生中，如果熟悉了证悟法与法性无二，那么亲眼见到它就是目的。 如果习惯了它，那么从三界轮回中，不再退转，从先前非共同的修持中生起。 清净之语的根本体性不变，自性光明，安住于大悲周遍之地。 像这样的意义，谁能享用这有缘之人才具有的功德呢？ 并且，作为身语意的征相，也将会出现这部续中所说的这些。』 如此呼唤空行母，对于喜欢戏论的所依补特伽罗，谁先学习四大元素的地的音声之义，并且熟悉和修习火、水、风的音声之义的征相，就是达到了熟悉的程度。 对于六道众生的音声，谁是有缘者而熟悉呢？ 在此生中，地不能掩埋，水不能冲走，火不能焚烧，风不能吹走，因此它们不能损害。 特别是身体的肢体不会被火烧毁，这是以智慧斩断外在束缚的征相。 身体不会被水淹没，并且通透无碍，这是法性自遍
English
Listen with great faith and the three! Thus, you should sit upright in front without moving your body, with palms joined, without changing your speech, so that the words spoken do not fall into sound, and without changing your mind, with a mind of unwavering joy and the three unchanging faiths, listen to these words of mine with correct wisdom that is not inverted, listen with clarity, purity, unmixedness, and non-inversion of wisdom. For the sake of sentient beings of the future, with a mind of great joy, in order to perfectly accomplish the benefit of others, remember these infallible words. Thus showing, the Teacher, observing the special disciples to be tamed, taught, "Listen well to this king of tantras!" Next, he showed the sign of guiding the three bodies by practicing what precedes the sound of the four elements with elaboration. As it is said, "Thus, a fortunate person," etc., by practicing and accomplishing in this life, a person with such signs is called fortunate. In this life, if one becomes familiar with realizing the non-duality of Dharma and Dharmata, then seeing it directly is the goal. Having become accustomed to it, one will not regress from the three realms of samsara, arising from previous uncommon practice. The fundamental nature of pure speech is unchanging, self-luminous, and dwells perfectly in the realm of all-pervading compassion. Who can enjoy such a meaning, which only a fortunate person possesses? And also, as signs of body, speech, and mind, these things spoken in this tantra will appear, O Dakini! Thus calling out, for the individual who delights in elaboration, who first learns the meaning of the sound of the earth element of the four elements, and the sign of being familiar with and practicing the meaning of the sound of fire, water, and wind is that one has reached the extent of familiarity. For the sound of the six realms of beings, who is the fortunate one who is familiar? In this life, the earth cannot bury, the water cannot carry away, the fire cannot burn, and the wind cannot blow away, so they cannot harm. In particular, the limbs of the body are not burned by fire, which is the sign of cutting off external bonds with wisdom. The body cannot be drowned by water and is transparent, which is the self-pervading Dharmata.