Chinese
ཀྐི་ནི་ཙིཏྟ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。谛听！智慧明光之轮啊！五身乃是智慧之本体，至高无上。三身不离不合之本体。指示乃是开显之明点。于一切世间界中，觉性无碍，虽是自显现，然此一切为谁所见？此不见之大智慧，于初始即以自显现，显现为不变之体性。显现之智慧永不消逝。不灭之智慧，为谁所见，是为善妙之缘分。四灯之显现，执持一切有情之显现。远射眼之灯，见诸色之自性。智慧自显现之灯，断除一切法之疑惑。明点菩提心之灯，将轮回之自性置于地上。清净法界之灯，增长瑜伽之四种觉受。彼亦融入法界之灯。四种显现亦是自性。从远射眼之灯中，于一切见之初始，亦如无生之种子般存在。本体显现，汇集原始清净。能见者与执持者无碍故，如是观见智慧显现不灭。乃是基道之意念。眼乃是智慧生起之门。乃是从心相连之脉，如白丝线般。执持显现之二轮。此乃是现量之见。此乃是串习之bhém pa（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以智慧自用而行持。种种自解脱，以观察而得果。智慧自显现之灯，乃是四灯之区分。以此安住于一切分中，于区分之智慧本身，安住于无区分之状态。生起细分之本体，乃是本来就生起。觉知是有与非有。彻底融入一切显现后，以诸法之共相与自相，了知体性智慧之量。区分有五种，以基位自生智慧，区分身命法之所依。以显现裸执智慧，执持法界与觉性之意乐。以喉间无碍智慧，使觉知刹那专注。以个别分别之智慧，区分共相与自相之体性。以趣入之三种智慧，决定自性、中阴。
English
Kyi ni tsitta. Listen! The wheel of wisdom's radiant light! The five kayas are the supreme essence of wisdom itself. The essence of the three kayas is inseparable and indivisible. The introduction is aimed at clarifying the expanse. In all realms of the world, awareness is unceasing and self-arising, yet who sees all of this? This great wisdom that is unseen, in the very beginning, through its own self-arising, dawns as the unchanging nature. The wisdom that dawns never fades. Whose good fortune is it to see the wisdom that never fades? The appearance of the four lamps holds the appearance of all sentient beings. Through the lamp of the far-reaching eye, forms are seen as their own essence. Through the lamp of self-arising wisdom, doubts about all phenomena are cut. The lamp of the bindu bodhichitta joins the nature of samsara to the ground. The lamp of pure space increases the four yogic experiences. That also merges into the lamp of space. The four appearances are also self-existing. From the lamp of the far-reaching eye, even at the beginning of all views, it abides like an unborn seed. Essence appearance gathers primordial purity. Because the seer and the holder are unceasing, the appearance of wisdom seems unceasing. It is the thought of the basis of the vehicle. The eye is the door through which wisdom arises. It is a channel connected from the heart, like a white silk thread. It holds both aspects of the wheel of appearance. This is direct perception. This is bhém pa (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) through familiarity. By using wisdom on itself, it is practice. By examining various self-liberations, it is the result. The lamp of self-arising wisdom is the distinction of the four lamps. Because this abides in all parts, in the wisdom of distinction itself, it abides in a state of non-distinction. The essence of creating subtle parts is created from the very beginning. Knowing is existence and non-existence. Having thoroughly entered all appearances, through the general and specific characteristics of phenomena, one knows the qualities, wisdom, and measures. There are five types of distinctions: through the wisdom of the ground, abiding, and self-arising, one distinguishes the supports of body, life, and dharma. Through the wisdom of nakedly holding appearances, one holds the intention of space and awareness. Through the unceasing wisdom of the throat, one makes awareness one-pointed in an instant. Through the wisdom of individually discriminating, one distinguishes the characteristics of the general and the specific. Through the three types of entering wisdom, one establishes the nature and bardo.
Chinese
所有这一切。谁知晓其无自性？此乃其特征。智慧自显灯之门，是五门差别的显现。此道乃纯粹颤动之明镜。光明之大智慧安住。从大智慧的刹那间，知晓通达一切法。明点菩提心灯，乃一切法的确信。谁知晓此，唯一者行于彼之身。未经灌顶，圆满四灌顶。自性自明，执持一体。显现为五种差别：身要根本明点，世俗因之明点，胜义无戏论明点，自生果之明点，以及明空无碍之五明点。一切有情之心内，安住于四种大脉。尤其显现于眼脉。如其自身之光和光芒，显现为自性之各种形态。明空无碍，唯一者。清净法界之灯，于此觉性之地汇集为本体。显现为连珠之栅栏。于无作者之中，安住为各种五光。于虚空自身中赤裸显现。显现为无自性。差别有三种：基显清净法界灯，执持觉性为智慧身。道显清净法界灯，汇集觉性为明点精华。果显清净法界灯，汇集一切连珠。法界乃觉性之境，故显现无有止息。于轮涅中辨识轮为天神，辨识灭为光芒，身语意三门安住于寂静。之后观察法界觉性之显现。对此若能习惯，所有外境之显现，皆能由上而上增长，逐渐习惯直至法尽。从无云晴空中，以细微之物观见太阳。法界觉性之显现无有止息。夜晚观见月亮。眼、觉性与显现三者，身体正直，眉间朝向虚空。夜晚将觉性置于心间。风要学习极其缓慢。门要回转放下，以侧面观看。于远离缘起之三者中显现，身要之三种坐姿亦要审视。身语意三门放下活动。觉性专注，自知自明。
English
All of these. Who knows their lack of inherent existence? This is its characteristic. The door of the lamp of self-appearing wisdom, is the appearance of the distinctions of the five doors. This path is the pure, trembling mirror. The great wisdom of clarity abides. From the moment of great wisdom, know that all phenomena are understood. The bindu, the lamp of bodhicitta, is the conviction of all phenomena. Whoever knows this, the sole one acts in that body. Without empowerment, the four empowerments are complete. Self-nature is self-luminous, holding one part. It appears as five distinctions: the essential bindu of the body, the bindu of the conventional cause, the bindu of ultimate non-elaboration, the bindu of the self-arisen fruit, and the five bindus of clear emptiness, unceasing. Within the hearts of all sentient beings, it abides in four great channels. Especially it emerges in the eye channel. Like its own light and rays, it appears in various forms of self-nature. Clear emptiness, unceasing, the sole one. The lamp of pure space, gathers as essence in this ground of awareness. It appears as a fence of continuous pearls. In the absence of any maker, it abides as various five lights. It is nakedly clear in the sky itself. It makes clear the lack of inherent existence. There are three kinds of distinctions: the ground appearance, the lamp of pure space, holds awareness as the wisdom body. The path appearance, the lamp of pure space, gathers awareness as the essence of bindu. The object appearance, the lamp of pure space, gathers all continuous pearls. Space is the object of awareness, therefore appearance arises without ceasing. In samsara and nirvana, recognize the wheel as a deity, recognize cessation as light, the three doors of body, speech, and mind abide in stillness. Then examine the appearance of space and awareness. If one becomes accustomed to this, all external appearances, will increase from above to above, gradually becoming accustomed until the exhaustion of phenomena. From the clear sky without clouds, one sees the sun with a subtle object. The appearance of space and awareness arises without ceasing. At night, one sees the moon. The three of eye, awareness, and appearance, the body upright, the brow facing the sky. At night, place awareness in the heart. The essential wind should be learned very slowly. The essential door should be turned back and down, looking from the side. In the three that are free from conditions, the three postures of the essential body should also be examined. The three doors of body, speech, and mind abandon activity. Awareness is focused, self-knowing and self-luminous.
Chinese
君（音译）。如果出现散乱，就那样看着它。 通过观察出现的处所和三界来了解。 在法界之中，有光明的宫殿。 不变的原始显现是伟大的。 一切佛和有情众生， 都是无为的，本自存在的。 谁习惯于此， 就能证悟自明觉的本性。 那就是四种自生的灌顶： 完全没有造作的灌顶， 明灯自显的顿超灌顶， 以及当下意义相应的立断灌顶。 因为没有执着，所以是自生的秘密。 安住在无为的状态中。 一切佛的智慧， 安住在心髓之中。 这个无念的显现， 扩展到虚空之中。 自性无为， 安住在清净明灯的境界中。 诸佛的心髓， 安住在自生智慧的境界中。 一切密咒的见解究竟， 不要散乱地看着四灯。 一切佛的密意， 无需寻找，在自身中就能找到。 在完全清净的宫殿坛城中， 不变的自显。 无念的法性， 在不变中自然解脱。 完全清净的大光明， 在无内外之处相遇。 无为的坛城， 在无执着中找到自生的境界。 真实的无境行， 安住在无为的空性中。 无间断的密意， 在自生密意的状态中了解。 对于佛的无实智慧， 舍弃执着的念头。 从完全清净的自燃智慧中， 没有过失和污垢。 密咒大乘的密意， 应当在虚空的状态中了解。 大空性的智慧， 应当在无念的状态中了解。 超越思维和概念的觉性， 应当在心髓之中了解。 自生觉性的国王， 应当在血脉传承中了解。 大自然解脱的见地， 应当像狮子一样了解。 对于自解脱自成的大， 没有能思之物。 与言语分离的法， 在觉性的空间中了解。 基础是立断，道是顿超， 果是三身无别的法。 谁习惯于法性显现， 体验的觉受就会增长。 觉性迅速达到极限， 法尽，有漏自净。
English
Jun (transliteration). If distraction arises, just look at it. Understand by examining the place of arising and the three realms. Within the expanse, there is a palace of light. The unchanging primordial appearance is great. All Buddhas and sentient beings, are uncreated, inherently existent. Whoever is accustomed to this, realizes the nature of self-aware awareness. That is the four self-born empowerments: The empowerment without any elaboration, the direct crossing empowerment of the self-appearing lamp, and the cutting through empowerment of immediate meaning correspondence. Because there is no grasping, it is self-secret. Rest in the state of non-fabrication. The wisdom of all Buddhas, rest in the center of the heart. This non-conceptual appearance, expand into the center of empty space. Nature is uncreated, rest in the realm of pure lamp. The essence of all Buddhas, rest in the realm of self-born wisdom. The ultimate view of all secret mantras, look without distraction at the four lamps. The intention of all Buddhas, find it within yourself without searching. In the mandala of the perfectly pure palace, the unchanging self-appearance. The non-conceptual nature of reality, naturally liberates in its own place without change. The perfectly pure great luminosity, meets in the realm without inner or outer. The uncreated mandala, finds its own realm without grasping. The authentic action without object, rest in the expanse without fabrication. The continuous intention, understand in the state of self-born intention. For the insubstantial wisdom of the Buddhas, abandon thoughts of grasping. From the perfectly pure self-igniting wisdom, there is no fault or stain. The intention of the secret mantra great vehicle, should be understood in the state of space. The wisdom of great emptiness, should be understood in the state of non-conceptuality. The awareness beyond mind and thought, should be understood in the center of the heart. The king of self-born awareness, should be understood in the lineage of continuity. The view of great self-liberation, should be understood like a lion. For the great self-liberated self-perfected, there is no object of thought. The dharma that is separate from words, understand in the space of awareness. The ground is trekchö (khregs chod), the path is tögal (thod rgal), the result is the dharma of the three kayas inseparable. Whoever is accustomed to the manifest nature of reality, the experience of practice increases. Awareness quickly reaches its limit, dharma is exhausted, contaminated is self-purified. Thus it was said. Dakini.
Chinese
哦，秘密明点空明无上续中，词灌顶意义引导品第二十。萨玛雅！印印印！呜呜呜！大母亲自开示说：极其无所造作的，词灌顶珍宝佛陀中，说了四种中阴。那也是觉性的智慧身，未生起的五种蕴聚，自生且自灭。觉性清净的智慧是，不灭的四种现识，无生灭而自显现。诸佛恒常宣说，觉性种种的智慧是，具足自生八门坛城。觉性不变而安住。从自解脱唯一的智慧中，佛与有情为一的处所，一切都显现为自面时，是智慧清净的显现。无习气的觉性是，在自己的身体上证悟。自证空性的智慧是，融入虚空的空性之中。觉性无分别大是，融入清净无言之中。无执自净的自性是，融入无分别大之中。不变大佛陀此，融入虚空遍布的空性之中。无生之法性是，融入无来之中。无因自生佛陀是，融入无生清净之中。执着于方与类也，融入无偏袒之中。自明自净大法是，融入智慧不变之中。三世诸佛的密意是，融入四灯之中。于无漏之中善安住，刹那融入智慧界。在各自的身体上善安住，于无言之中如来。无时智慧自显现。极其无所造作之词，五种智慧圆满于境而逝。如是说。空行秘密明点空明无上续中，觉性具足五种智慧，于本住境逝处安住品第二十一。呜呜呜！萨玛雅！印印印！大母亲自开示说：如是智慧安住之处，以比喻、意义与征相三种，善加确定之后，以二十一种认识，使信心远离怀疑。应当知晓佛陀智慧觉性之身，即是此。对于上中下三种人，中阴的显现生起时