English
My body is lighter than cotton, and I have obtained the power and ability like Guru Padmasambhava. The eye medicine is the substance for accomplishing that task. Applying it to the eyes allows one to see treasures underground, just like a householder providing food to the helpless. The ten powers are: Power over life, being able to remain for as long as one wishes. Power over mind, being able to enter and arise from immeasurable samadhi in every instant. Power over resources, being able to bring down various foods and wealth into the world with just a thought. Power over actions, being able to engage in all crafts and activities as one wishes. Power over birth, being able to be born in any desired realm of gods or humans. Power over aspiration, being able to transform all lands into various jewels. Power over prayers, being able to fulfill any prayer, such as filling the world with Buddhas. Power over miraculous abilities, being able to manifest anything at will, such as holding immeasurable Buddha-fields in the sky of a single hair tip. Power over wisdom, being able to know whatever one wishes to know. Power over Dharma, being skilled in distinguishing the names and meanings of all Dharmas. These ten perfectly pure powers exist in the state of Buddhahood. The eight great siddhis are: Subtlety: Seeing all phenomena of samsara and nirvana as being of the nature of the Middle Way. Lightness: Through the power of the wind of wisdom, being able to travel and see the worlds pervading space in an instant through miraculous abilities. Ability to become subtle: Through the power of the wind and mind entering the central channel, realizing that both self and others dissolve into emptiness, thereby causing dualistic appearances to subside. Ability to enjoy: Because the inner consort is the central channel, the wind and mind enter into it, thereby enjoying the five uncontaminated sense pleasures such as form and the Vajra nature in the outer environment. Great self-mastery: Possessing blazing marks and signs, completely victorious over the four maras, and becoming the master of power and strength. Causing joy: Being able to show various emanations of body and speech, etc., as desired by beings, thereby being able to satisfy their minds. All-encompassing mastery: Being able to place sentient beings on the state of perfecting the two accumulations, therefore there is not a single moment that is not for the benefit of others. Accomplishing whatever is desired:
Chinese
为了自己和他人的利益，能够使天石坠落，能够发出大海翻腾的声音，能够将一化为多，能够将多化为一等等，获得了对这些神通的自在。所有这些都仅仅依赖于自己的意愿，因此，由于能够完全掌握所有无漏的功德，所以被称为具有自在。这样，从第十三地的状态开始，果位的本体就是双运身，具足七支。身，即一切形象显现为所知的一切影像，是结合；语，如是远离声音和文字的障碍，是报身；意，也从能取和所取的分别念中解脱出来，享受着不变的大乐，并且这也是无自性的，即从断灭的边见中解脱出来的自证自知的体性，这四者是自利圆满。从充满慈悲心中，如珍宝或如意树般，毫不费力地成办他利，是无缘大悲；大悲本身永不间断，是常；与所化众生的意乐和根器相符的色身影像和无量法门，永远不会停止地显现。这三者自然成就他利圆满，因此被称为二利任运成就的佛陀。开启功德宝藏之门的钥匙，即简释海滴珍宝之钥第十章结束。 现在是成为一切教法顶峰的自性大圆满：根本偈：胜者于中转法轮，解脱有三相，所诠之体性，各自自证智，有情界中者，如来藏心中，自性而安住，是名大圆满。这指的是三世诸佛所说的三转法轮，第一是四谛法轮，第二是无相法轮，第三是善分别法轮。这里指的是中转法轮的三种解脱，即空性解脱门、无相解脱门和无愿解脱门。空性解脱门是法。
English
For the benefit of both oneself and others, one gains mastery over miracles such as causing meteorites to fall, making the sound of the ocean churning, transforming one into many, and transforming many into one. All of these depend solely on one's own wishes, and therefore, because one is able to completely master all uncontaminated qualities, one is called possessing power. Thus, from the state of the thirteenth bhumi, the actual result is the yuganaddha-kaya (union body) possessing seven limbs. The body, which is all forms appearing as all knowable images, is union. Speech, which is free from the obscurations of sound and words, is the sambhogakaya. Mind, which is also liberated from the thoughts of grasping and being grasped, and enjoys unchanging great bliss, and which is also without inherent existence, that is, the nature of self-cognizance that is liberated from the extreme of annihilation, these four are the perfection of self-benefit. From being completely filled with compassion, like a jewel or a wish-fulfilling tree, effortlessly accomplishing the benefit of others, is impartial great compassion. That great compassion itself never ceases, is permanence. The appearance of form bodies and limitless dharma doors that are in accordance with the inclinations and faculties of those to be trained, never cease to appear. These three naturally accomplish the perfection of the benefit of others, therefore, it is called a Buddha who spontaneously accomplishes the two benefits. The key that opens the door to the treasury of precious qualities, that is, the condensed commentary, the ocean drop, the precious key, chapter ten is completed. Now, the Great Perfection of Naturalness, which has become the pinnacle of all teachings: Root text: The Victorious Ones in the middle wheel, three aspects of liberation, the nature of what is to be taught, is each self-cognizance, in the realm of sentient beings, in the heart of the Tathagatagarbha, naturally abiding, is known as the Great Perfection. This refers to the three turnings of the wheel of dharma spoken by the Buddhas of the three times, the first being the wheel of dharma of the four truths, the second being the wheel of dharma of no characteristics, and the third being the wheel of dharma of good distinction. Here, it refers to the three liberations of the middle wheel, namely the door of liberation of emptiness, the door of liberation of no characteristics, and the door of liberation of no aspiration. The door of liberation of emptiness is dharma.
Chinese
因为甚至没有丝毫的执着，所以具有以自性完全空寂为特征。解脱之门无相，是寂静的特征，因为不执着于戏论、相和少许的因。解脱之门无愿，是因为以智慧正确地随观，对果位没有丝毫的愿求。这样，三种解脱之门也包含在基、道、果三种之中：第一种是超越有无之边的基；第二种是现在也不住的道；第三种是不依赖未来的果，因此被称为无执着。它的特征是：本体的异品远离分别念，客体的异品没有相的显现，主体的异品通过远离愚痴，从根本上断除轮回的因果，这被称为三时平等性的见解。即使如此，在内在安住的境界中，听闻是词句的残渣，理解是分别念，体验是徒劳无功，因此对于以理智集合解释的中转法轮的空性，没有见到任何需要否定的空性，以及想要修习任何不执着的法性，这种本性的安住方式，是依靠上师的加持和口诀的方便，从而了知三种智慧的最后一种而证悟的，也就是天眼智、宿命通和漏尽智。智慧被称为知识。因此，超越了后世意义的思、语、因果以及八识聚的智慧法性，就是自性大圆满。它在众生相续中的安住方式，是对于末转法轮意义的敏锐根器者，如实地显示了所知之法的本性。将中转法轮和初转法轮二者置于争论正直意义的基础之上，并将其安立为不了义。而末转法轮具有完善的辨别，极其稀有罕见，不是争论决定意义的基础。如是说。特别是大圆满，是心生于法界中寂灭的戏论，是无为、超意识的伟大自生智慧之流。
English
Because there is not even the slightest clinging, it has the characteristic of being completely empty of its own nature. The gate of liberation, the signless, is the characteristic of peace, because there is no clinging to elaboration, signs, and a little cause. The gate of liberation, the wishless, is because by correctly following with wisdom, there is not even the slightest wish for the fruit. Thus, the three gates of liberation are also included in the three of base, path, and fruit: the first is the base because it transcends the extremes of existence and non-existence; the second is the path because it does not abide even now; the third is the fruit because it does not rely on the future, therefore it is called non-clinging. Its characteristics are: the dissimilar aspect of the essence is devoid of conceptualization, the dissimilar aspect of the object has no appearance of signs, the dissimilar aspect of the subject, through being free from ignorance, uproots the cause and effect of existence from the root, this is called the view of the equality of the three times. Even so, in the state of abiding inwardly in equipoise, hearing is the residue of words, understanding is conceptualization, experience is in vain, therefore, for the emptiness of the intermediate turning of the wheel explained by the collection of intellect, one does not see any emptiness that needs to be negated, and the way of abiding in the nature of wanting to meditate on any non-clinging dharma, is to rely on the blessing of the lama and the means of the oral instruction, thereby knowing the last of the three wisdoms and realizing it, namely the wisdom of the divine eye, the recollection of previous lives, and the wisdom of the exhaustion of defilements. Wisdom is called knowledge. Therefore, the dharma nature of wisdom that transcends the thoughts, words, cause and effect of the future meaning, and the eight aggregates of consciousness, is the Great Perfection of self-nature. The way it abides in the continuum of sentient beings is that for the sharp faculties of the meaning of the final turning of the wheel, it shows how the nature of knowable things abides. Placing the intermediate and earlier turnings of the wheel on the basis of arguing for the straight meaning, and establishing it as provisional meaning. And the final turning of the wheel has perfect discernment, is extremely rare and wonderful, and is not the basis of arguing for the definitive meaning. As it is said. In particular, the Great Perfection is the pacification of elaboration in the sphere of mind, the effortless, the flow of great self-born wisdom beyond consciousness.
Chinese
我安住于自性之中，不作任何造作或修正，如此一来，突如其来的念头和情绪的污垢自然会消散。根本偈颂：无论何处，广大的善道，殊胜的意义，一切皆为清理心之垢染；三律仪、六度、生圆次第等，一切皆为大圆满之阶梯。此意为，无论何处，内道佛教广大的修行善道，殊胜意义的一切，皆是为了清除心之垢染。别解脱戒、菩萨戒、持明戒，即三律仪，以及布施等六波罗蜜多，金刚乘的生起次第和圆满次第等，所有这些都只是通往大圆满果位的阶梯。所有教义的核心主题是般若波罗蜜多，而当它超越了概念和冥想，安住于本性之中时，就被称为大圆满。如果不对这种大圆满的宗义基础进行明确，那么那些博学而实修不足的人，会认为这是一种贬低其他法门的宗派，从而对不可思议的法性进行诽谤。根本偈颂：于此，轮回与涅槃之法，不离法界，亦无改变；轮回涅槃无立足，然基之法性，本体、自性、大悲三者圆满。此意为，在此法门中，轮回和涅槃二者皆无自性，故不离法界，亦无任何改变。如是，轮回与涅槃皆无自性的本基，犹如虚空，其法性亦具足本体空性、言语道断，自性显现轮回涅槃二者之基础，大悲则显现解脱与未解脱之种种功用。根本偈颂：彼之自性清净即是佛，未净乃众生，轮回涅槃二者之分，二者之自性如梦不迁变，无从来处，亦无转移他方。此意为，如前所述，于彼自性之中，清净者为佛，未清净者为众生，即轮回涅槃二者所摄一切法，犹如睡眠中行走坐卧之梦境一般。
English
I rest in my own state, without making any fabrication or correction, so that the adventitious stains of thoughts and emotions naturally clear away. Root verse: Wherever, the vast good path, the supreme meaning, all are solely for the sake of clearing the mind's defilements; the three vows, the six perfections, the generation and completion stages, etc., all are stepping stones to the Great Perfection. This means that wherever the vast practice of the good path of the inner Buddhist teachings, all the supreme meanings, are solely for the sake of clearing away the defilements of the mind. The vows of individual liberation, the bodhisattva vows, the vows of the vidyadhara, i.e., the three vows, and the six perfections such as generosity, the generation and completion stages of the Vajrayana, etc., all of these are merely stepping stones to the state of the Great Perfection. The core subject of all teachings is the Prajnaparamita, and when it transcends concepts and meditation, and rests in its own nature, it is called the Great Perfection. If the doctrinal basis of this Great Perfection is not made clear, then those who are learned but lack practice will consider it a sect that disparages other paths, and thus slander the inconceivable nature of reality. Root verse: Here, the phenomena of samsara and nirvana, do not move from the dharmadhatu, nor are they transformed; samsara and nirvana have no basis, yet the nature of the ground, is complete in essence, nature, and compassion. This means that in this teaching, both samsara and nirvana have no self-nature, so they do not move from the dharmadhatu, nor are they transformed. Thus, the basis where both samsara and nirvana have no self-nature, like the sky, its nature is also complete with essence being emptiness, beyond expression, nature being the basis for the appearance and manifestation of both samsara and nirvana, and compassion manifesting and completing the various functions of liberation and non-liberation. Root verse: Its own nature, pure is the Buddha, impure is the sentient being, the division of samsara and nirvana, the nature of the two is like a dream, unmoving, with no coming from anywhere, nor transferring elsewhere. This means that, as mentioned before, in that own nature, the pure is the Buddha, the impure is the sentient being, that is, all phenomena included in samsara and nirvana, are like the dreams of walking, sitting, and lying down in sleep.