English
The four root precepts, the five practices and the five non-abandonments, accepting and practicing, as well as the five to be known, etc., both common and uncommon, possessing various distinctions, practicing without degeneration, achieving manifest realization in one lifetime, a person possessing supreme ability, with a body possessing residue, freed from all karma and afflictions, obtains longevity and other vidyādharas, with the life of a vidyādhara, holding the ground of no birth and no death, in the manner of perfect enjoyment and emanation, taming the continuums of beings, acting in the Sugata's fields, liberating sentient beings from the place of suffering, becoming a son close to the Buddha's family, becoming a brother of all Bodhisattvas, surpassing the lord of all worlds, within one hundred and sixteen kalpas, the subtle obscurations of knowable things are purified, becoming the perfect ground of great yogic power, the five bodies are spontaneously accomplished. The scriptures also say this, whatever appears as the final arising, with pure skillful means and wisdom, from the five supports and other substances, fully enlightened as the five victorious ones, the perfect ground of great yogic power. Thus it is said, the scriptures clarify through practice. For the intermediate, the manner of perfection appears, is the tantra of liberation and reason, that is also the seven distinctions of dependence, becoming the intermediate of the superior faculties, is the gate of entering into the dharmadhātu and wisdom, the view of perfect yoga is, from the unsurpassed Buddha downwards, until Naraka hell, the container and contents, coarse and subtle, material and consciousness, good and evil, high and low, good and bad, etc., no matter what kind of distinctions appear, because the essence is unborn, invisible, unlocalized, free from elaboration, there is no object of grasping and characteristics, unborn and uncreated is the dharmadhātu of mind, that very non-ceasing self-power, everything, everything does not cease, perfected as the ornament of wisdom's play. The samādhi of perfect yoga is, not generating the four in sequence, with the blazing light, all the mandalas of the victorious ones, like stars in a clear ocean, through the blessings of the power of awareness, meditating in the manner of non-generation and perfection. The conduct of liberation awareness is, there is no difference from great yoga, the twenty-three ascetic practices, are those spoken of in the scriptures, the vows to be protected.
Chinese
就像这样，三百六十无边无际，守护上下的差别，没有一个不能用它守护。月份、年份和十二年，十六种延续的差别，轮涅大集显现次第，于大手印之持明，显现之路途长远，从今不久远，广大法性地，或称普贤无别之地，无碍显现任运成就。经中也这样说到：以平等见平等之义，平等圆满境识法界智，全知全圆满，处处光明。一切广大法性地。这样说了，经文阐明了行进和明晰。一切乘之总纲，甚深瑜伽乘之精髓，无为圆满之瑜伽续，自生智慧任运成就，虽无名言差别，然对下根者，也依其根器，分为入门等七种。往昔串习之具缘者，根器中之上者，此生能现证圆满，是为入道之所依。经中也这样说到：安住于离言之自性，彼瑜伽士是为善缘者。这样说到。往昔串习之具缘瑜伽士，持有上师口诀传承心传，以及具信如佛之意者。这样说到。于如劫如尘之刹土中，极度串习且善安住，于一切坛城勤修，此乃大秘密之果。如是说，经文已明示。趣入乘之顶峰，从无上佛陀以下，至无间地狱以上，二取内外诸法，一切不杂圆满具足，离偏颇乃为入门。无为圆满之见地，诸法不杂圆满具足之，安立之方式虽无边，然此处略摄少分。于此有四种成就之理：自性无生，普贤嬉戏无灭，体性无别，本体自解脱之理，如是四理，胜者所说。自性无生之理是：轮回涅槃，显有世间器情，
English
Like this, three hundred and sixty are limitless, the distinctions of guarding above and below, there is not one that cannot be guarded by it. Months, years, and twelve years, sixteen kinds of continuous differences, the order of manifesting the great assembly of samsara and nirvana, in the vidyadhara of Mahamudra, the path of manifestation is long, not long from now, the vast dharmata ground, or the ground of Samantabhadra without distinction, unobstructed manifestation spontaneously accomplished. The scriptures also say this: Seeing the meaning of equality with equality, equal and complete realm, knowledge, dharmadhatu wisdom, all-knowing, all-complete, everywhere luminous. All-encompassing dharmata ground. Thus it is said, the scriptures clarify the progression and clarity. The general essence of all vehicles, the essence of the extremely profound yoga vehicle, the tantra of actionless perfection yoga, self-born wisdom spontaneously accomplished, although there are no distinctions of terms, yet for those of lower capacity, depending on their capacity, it is divided into seven, including the entrance. Those fortunate individuals who have previously trained, the very best of faculties, can manifest complete enlightenment in this lifetime, they are the support for entering the path. The scriptures also say this: That yogi who abides in the state of being beyond words, is of good fortune. Thus it is said. Fortunate yogis who have previously trained, holding the oral instructions and heart transmission of the lama, and those who have faith like the mind of the Buddhas. Thus it is said. In as many eons as there are dust particles in the fields, extremely trained and well established, diligently practicing all mandalas, this is the fruit of the great secret. As it is said, the scriptures have made it clear. Entering the pinnacle of the vehicle, from the unsurpassed Buddha downwards, to the uninterrupted hell upwards, these dualistic phenomena, inner and outer dharmas, all complete and unmixed, being without bias is the entrance. The view of actionless perfection, all dharmas complete and unmixed, although the ways of establishing it are limitless, here a small portion is briefly taken. Here there are four reasons for accomplishment: self-nature unborn, Samantabhadra's play without cessation, characteristics without distinction, essence self-liberated reason, these four reasons, spoken by the Victorious Ones. The reason of self-nature unborn is: samsara and nirvana, manifest existence, the vessel and its contents,
Chinese
善恶好坏等等这些， 执着分别二取诸法， 随顺显现分上无碍， 各自本性即是法性， 无作无为对治亦无， 远离差别名言境地， 无边无际是为智慧界， 无始无终广大之极， 光明无聚周遍一切。 彼之异名差别者， 法性无生法界也， 无垠遍布浩瀚之界， 如是之法坛城也， 真实义之阿赖耶也， 般若波罗蜜多等等， 无生异名思之无尽。 一切一切于彼虽一， 然于彼处无有偏袒， 是故宣说自性无生之理。 显现无碍之理者， 所说轮回涅槃有寂与， 情器安乐痛苦因果及， 二取显现之诸法等， 各自本力无有阻碍， 然为分别执念所分别。 任何取舍皆无碍故， 是名普贤游舞之流。 无有阻碍随顺显现与， 任运成就一切坛城， 乃是诸乘所衡量处， 外道邪念迷乱之基， 世间凡夫执着之方， 一切皆是此也从此生。 证悟解脱未悟之时缚， 邪念执着说为极束缚， 犹豫歧途亦甚为长久。 是故世间共通者， 执着于大种之能力， 以执着故乃为境之缚。 以常见故执着为实有， 视为自己之宗派也。 声闻缘觉之补特伽罗， 断除犹豫故得少分解脱。 缘觉之补特伽罗与， 观察内外缘起之后， 得能超脱有寂之法。 菩萨之补特伽罗等， 有者说迷乱之基为心， 有者说断灭之基为空性， 于世俗谛上施设名言， 以不欺惑之方式行他利。 密咒乘中视为天尊， 彼亦具有两种差别， 有者视清净为天尊， 有者视彼性为天尊。 离戏任运成就者， 自性任何亦非是， 显现任何亦无碍故， 无有偏颇执着也。 体性无别之理者， 水性显现为波浪
English
Good and bad, right and wrong, and so on, These phenomena of dualistic appearance based on attachment and judgment, In the aspect of harmonious appearance, there is no obstruction, From their own individual nature, they are the nature of reality, Unfabricated, uncreated, without an antidote. Devoid of distinctions, terms, and objects of experience, Boundless and limitless, it is the realm of wisdom. Without beginning or end, it is vast. Without gathering light, it pervades everything. The specific distinctions of that are: The unborn nature of reality, the sphere of phenomena, The boundless, all-pervading, great expanse, The mandala of suchness, The basis of reality's true meaning, The Perfection of Wisdom, and so on. Unborn distinctions are immeasurable. Everything is one there, Yet it has no partiality. Therefore, the reason for unborn nature is spoken. The reason for unceasing manifestation is: The spoken of samsara and nirvana, existence and peace, The container and contents, happiness and suffering, cause and effect, And these phenomena that appear as dual, Each has its own unobstructed power, But are judged by the mind of judgmental attachment. Since there is no obstruction to abandoning or taking, It is called the continuous play of Samantabhadra. Unobstructedness, harmonious appearance, And all spontaneously accomplished mandalas, Are to be measured by all vehicles, The basis of confusion for heretical wrong views, The attachments of worldly people, All of this is it, arising from it. Realization liberates, non-realization binds. Wrong views are said to be extremely binding. And the path of doubt is also very long. Therefore, common worldly people, Judge the power of the great elements, And with attachment, they are bound by objects. By viewing as permanent, they grasp at things. They consider it to be their own doctrine. The individual particles of the Hearers, Are slightly liberated by cutting off doubt. The individual particles of the Solitary Buddhas, And by examining the interdependent origination of inner and outer, They transcend the phenomena of existence. The Bodhisattvas, Some say the basis of confusion is the mind, Some say the basis of annihilation is emptiness. They nominally designate conventional truth, And act for the benefit of others in a non-deceptive way. In the Secret Mantra Vehicle, they consider it to be a deity. That also has two distinctions, Some consider purity to be the deity, Some consider that nature itself to be the deity. The actionless, spontaneously accomplished one, Its nature is not anything, And its manifestation is unceasing, It has no partiality or attachment. The reason for the inseparability of characteristics is: The nature of water manifests as waves.
Chinese
或者，就像南方天空的云彩一样空虚，当嬉戏不停止的时候，不会从无生法界移动。凭借不停止的缘起力量，成就各种有意义的因缘。不会从自性中退转。经典中也这样说：自性不是唯一确定的，所以怎么看就怎么显现。又说：从无有的因中完全显现，显现的自性如幻象。又如虚空的云彩一样，显现各种各样的形象，那时自性也不会退转。像这样，通过各种经典来阐明。也可以称为二谛无别，也可以称为菩提心无别，也可以称为无别任运成就，也可以称为大双运，也可以称为大平等圆满。像这样，由于宗派的差别，有各种各样的名称，无法穷尽。自解脱觉性的理由是：任何有福之人，依靠无误的圣言，通过三种智慧调伏自相续，像火一样运用六因，通过三种理由开阔心智，轮回的诸法自然解脱，烦恼痛苦自然平息，诸识境心安住于本位，自生智慧显现于虚空之中，从有无任何执着中解脱，生起无偏的见解。无为圆满的禅定是：在自生智慧大乐的虚空中，开阔自己的心智，从知、修、所缘的执着中解脱，自证离境的智慧，成为一切禅定的本体。经典中也这样说：不寻找无显现的法性，安住其中就是禅定。像这样，通过经典来显现。无为圆满的行为是：在行为境的常转法轮中，生起无为的觉性，普贤王如来的行为是：三毒五毒等等，在不停止的自生中显现，是无舍无取的行为。这些欲妙普贤供云，凭借大自在的理由，在法界清净的本体中显现，是具有庄严和威仪的行为。从无上大乘以下，到世间行为以上，没有任何特意的破立，在自生智慧中显现，是不可思议的行为。