Chinese
譬如猛兽雄狮般，秘密阿底瑜伽是，自明觉性确立且胜伏下乘，自生融入于自性，乃三身之义。无生之界中，乃无修之大，离能修所修二者。无执之自解脱，譬如蛇之结。自解脱自证悟乃大。如是名相之念想，乃自解脱自证悟之，大圆满阿底之乘中，希冀与疑虑又何有？若有希冀与疑虑，乃堕落之因。如是无执自解脱。有法显现为名相亦，自生且融入于自。如是大圆满阿底中，无修与修皆离之。无作亦无生。无碍遍布普周。无变广大虚空。无法大圆满佛。无处无有智慧。无心无意无有佛。如是说。如是，自生大圆满觉性续部的经文，如从胜乘藏中所引，乃为节略，而经文之义释亦于彼处明晰。第二，说续《明点普照大续》之经文连结中，首先总说乘之体性与定义等，说续彼经中说：乘之体性是智慧与慈悲，此二有大小，则乘有高下之显现。乘之定义是抬举与救护。若分则多，若摄则无二。因缘道用体性乘，与果道用密咒乘二者。筏与船是体性乘之譬喻，桥梁与大地是密咒乘之譬喻。如是说。各个差别之体性亦，彼经中说：显现之体性是定义，差别各自譬喻说。第一，差别有广略二者，广者又有四种，六道执著之显现六，因果心识之显现十，具证悟者意义之显现一，无别普贤之显现。略而言之，显现有三种，不清净迷乱之显现，清净世间之显现，与真实智慧之显现。首先当说广者，六道执著之显现六，所知之轮不灭之，显现之事物此即是。
English
Like a fierce lion, the secret Ati Yoga is, establishing self-awareness and suppressing the lesser vehicles. Self-arisen merging into itself is the meaning of the three bodies. In the unborn realm, it is the great non-meditation, free from the two, the object and subject of meditation. The self-liberation without grasping is like a snake's knot. Self-liberation and self-enlightenment are great. Likewise, all thoughts of signs are in the Great Perfection Ati vehicle of self-liberation and self-enlightenment. Where are hope and doubt? If there is hope and doubt, it is the cause of falling. Likewise, ungrasping is self-liberation. Even phenomena appearing as signs arise from themselves and dissolve into themselves. Likewise, in the Great Perfection Ati, there is no practice and is free from practice. Without action, there is no arising. Unobstructed, pervasive, and all-encompassing. Immutable, vast expanse. Without dharma, great Buddha. Without location, without wisdom. Without mind, without thought, without Buddha. Thus it is said. Thus, the words of the lineage of the Rigpa Rangshar Chenpo Tantra, as quoted from the Treasury of the Supreme Vehicle, are abbreviated, and the meaning of the lineage is also clear there. Secondly, in the connection of the words of the Tantra of the Explanatory Tantra, the Great Illuminating Bindu, first, the nature and definition of the vehicle are generally explained. In the Explanatory Tantra itself, it says: The nature of the vehicle is wisdom and compassion. The greatness of these two shows the height and lowness of the vehicle. The definition of the vehicle is to uplift and protect. If divided, there are many, but if summarized, there are only two. The vehicle of cause, condition, path, and characteristics, and the vehicle of result, path, and secret mantra. A raft and a boat are examples of the vehicle of characteristics, and a bridge and the earth are examples of the secret mantra vehicle. Thus it is said. The nature of each distinction is also explained in that tantra: The nature of appearance is definition, and the distinctions are explained with separate examples. First, the distinctions are twofold: extensive and concise. The extensive one has four aspects: the six appearances of attachment to the six realms, the ten appearances of cause and effect mind, the one appearance of the meaning of realization, and the non-dual Kuntuzangpo appearance. In summary, there are three types of appearances: impure confused appearances, pure worldly appearances, and true wisdom appearances. First, the extensive one should be explained: the six appearances of attachment to the six realms, the unceasing sphere of knowable objects, this very object of appearance.
Chinese
啊！地狱显现为寒热两种。饿鬼显现为三种，外内共通显现三种。外在显现为食物是脓血，衣服如同荆棘。外在的食物显现被守护者守护。内在是无守护，吃了就中毒。那是饿鬼的三种显现。旁生显现为两种。沉溺其中的是黑暗，分散的那些向上向下，饮食不绝直接显现。人显现为这些，国家和地方，家等等。非天显现为兵器。天显现为珍宝甘露。心识显现是执着的习气。因果是心识的十种显现。外道常有的显现也是，除了常有的事物之外不显现其他。外道断灭的显现也是，有了这个就没有来世，这个显现是突然产生的，坏灭的时候融入五大的自性中。除了没有之外，不显现其他。声闻缘觉看见牦牛尾和草，以及没有部分的整体。看见能取所取是法的我。自生者共同之处是空性。蕴和界是无我空。经部的胜义谛是空性本身。世俗显现为幻象。密咒外内两种，和胜义谛经部相同，世俗显现各自不同。克里亚看见三族主眷。邬波看见天和主仆。瑜伽看见兄弟和朋友。玛哈看见蕴显现为天。阿努看见法界和智慧。一切的因果没有舍弃，不具备事物，显现在心识中。因果是心识的显现。证悟者的意义显现是，大圆满证悟的显现。一切都看见是法身的自性。普贤王如来的显现是，和上面相同，无二显现。最初的基显现的聚集方式是，总而言之显现三种。不净迷惑的显现是六道。清净是十地菩萨。真实智慧的基显现和上面相同。显现的差别是广略的阐述。这样说。定义也是，在那里面，各自名字的定义是，我阐述了你好好记住。导师所说的词句意义，用耳朵听用心去了解，如果不是从自心中显现，就要依赖导师的言语。
English
Ah! Hell appears as two types, hot and cold. Hungry ghosts appear as three types: outer, inner, and common. The outer appearance is of food as pus and blood, and clothes like thorns. The outer appearance of food is guarded by protectors. The inner is unguarded; eating it causes poisoning. That is the appearance of the three types of hungry ghosts. Animals appear as two types. Those immersed in it are in darkness, while those scattered see upwards and downwards, and food and drink appear directly without interruption. Humans see this very thing: countries, places, homes, and so on. Asuras see weapons. Gods see precious nectar. Mental appearances are the imprints of attachment. Cause and effect are the ten mental appearances. The appearance of eternalists is also such that nothing other than eternal things appears. The appearance of nihilists is also such that if this exists, there is no next life. This appearance arises suddenly, and when it disintegrates, it dissolves into the nature of the five elements. Nothing other than non-existence appears. Hearers see yak tails and neusing grass, and aggregates as indivisible wholes. They see the apprehended and the apprehender as the self of phenomena. Self-realizers share a common emptiness. The aggregates and elements are empty of self. The ultimate truth of the Sutra school is emptiness itself. Conventional truth appears as mere illusion. The secret mantra, both outer and inner, is the same as the Sutra school's ultimate truth, but conventional appearances are seen differently. Kriya sees the three families as lord and retinue. Upa sees gods and master-servant. Yoga sees siblings and friends. Maha sees the aggregates appearing as deities. Anu sees the expanse and wisdom. The cause and effect of everything is not abandoned, and without being things, they appear in the mind. Cause and effect are mental appearances. The appearance of the meaning for those with realization is the appearance of Dzogchen realization. Everything is seen as the nature of the Dharmakaya. The appearance of Samantabhadra is the same as above, a non-dual appearance. The way the initial ground appearance gathers is, in short, that appearances are of three types. The impure, deluded appearances are the six realms. Pure are the bodhisattvas of the ten bhumis. The true wisdom ground appearance is the same as above. The difference in appearances is the explanation of expansion and contraction. Thus it is said. The definition is also, from that very text: The definition of each name is, I have explained, you should remember well. The words and meanings spoken by the teacher, listen with your ears and understand with your mind. If it does not arise from your own awareness, then you must rely on the words of the teacher.
Chinese
因为没有其他的执着，在各自自明的智慧中，显现为何，即是大智慧的音声。本初薄伽梵金刚持。如是等等是正确的决定的见解。我所说的二无别大乐中，关于修的有无等词语完全消除。以智慧力证悟自明之义，在二无别大乐的境界中没有聚集和分离。不寻觅安住，从本性中不移动而明晰。因为没有间断，如恒河之水。如是等等是上中下三种根器的修法。没有取舍的行为是，没有可修之物是行为之最胜。法性义的行为是，没有相状如虚空。不观察有法之相状，瑜伽士以无漏智慧，如无实之虚空般行持。如是等等是阿底的行为。果是见解现前，彼之安住方式的开示是，法性无内外而明晰，觉性无内外而周遍。二无别法身金刚之身，自明无执着的状态中安住。如是等等是真实义的果。九品所开示的内容，应当从续部本身了知。下乘比上乘殊胜的道理也是，在续部本身中说：从不证悟到错误证悟，声闻乘更为殊胜。那又是如何殊胜的呢？证悟补特伽罗无我，因此见解殊胜。行持十善自利，因此行为殊胜。通过四谛来修持，因此修持殊胜。获得四双八辈，因此果殊胜。从声闻乘中缘觉殊胜也是，对于色蕴和法界等，证悟一部分无我，因此见解殊胜。行持十善和神通，因此行为殊胜。不依赖善知识，通过串习的力量来修持，因此修持殊胜。如鹦鹉和犀牛般安住，因此果殊胜。从缘觉中菩萨殊胜也是，证悟二种无我，因此见解殊胜。成办四无量和四摄之义，因此行为殊胜。修持十度，因此修持殊胜。安住普光地，因此果殊胜。从菩萨中，事部以四种殊胜，胜义中彻底证悟无生，世俗中观想本尊和智慧心，主和
English
Because there is no other clinging, in the self-aware wisdom of each individual, whatever appears is the sound of great wisdom. The primordial Bhagavan Vajradhara. Such as these are the correct and definite views. In the two-in-one great bliss that I have taught, the terms of existence and non-existence in meditation are completely eliminated. By the power of wisdom, realizing the meaning of self-awareness, in the state of two-in-one great bliss, there is no gathering or separation. By not seeking and just resting, it is clear and unwavering from its natural state. Because it is continuous, it is like the Ganges River. Such as these are the methods of meditation for the three types of faculties: superior, intermediate, and inferior. The conduct without acceptance or rejection is: having nothing to practice is the supreme practice. The conduct of the meaning of Dharma-nature is: without characteristics, like the sky. Without observing the characteristics of phenomena, the yogi, with undefiled wisdom, acts like the insubstantial sky. Such as these are the actions of Ati. The fruit is the manifestation of the view, and the explanation of its abiding state is: Dharma-nature is clear without inner or outer, awareness is pervasive without inner or outer. The two-in-one Dharmakaya, the Vajra body, abides in a self-illuminating, ungrasping state. Such as these are the fruits of the true meaning. The nine chapters that are taught should be understood from the tantra itself. The way in which the higher vehicles are superior to the lower vehicles is also explained in the tantra itself: From not realizing to realizing incorrectly, the Shravakas are superior. How are they superior? By realizing the absence of self of the individual, their view is superior. By practicing the ten virtues for their own benefit, their conduct is superior. By accomplishing through the four noble truths, their practice is superior. By attaining the four pairs and eight types of individuals, their fruit is superior. The Pratyekabuddhas are superior to the Shravakas because they realize a part of the absence of self in the aggregates of form and the realms of Dharma, thus their view is superior. By practicing the ten virtues and magical powers, their conduct is superior. Without relying on a spiritual friend, they accomplish through the power of habit, thus their practice is superior. Abiding like parrots and rhinoceroses, their fruit is superior. The Bodhisattvas are superior to the Pratyekabuddhas because they realize the two types of absence of self, thus their view is superior. By accomplishing the meaning of the four immeasurables and the four ways of gathering disciples, their conduct is superior. By practicing the ten perfections, their practice is superior. Abiding on the ground of all-illuminating light, their fruit is superior. The Kriya Tantra is superior to the Bodhisattvas in four ways: In ultimate truth, they thoroughly realize the unborn; in relative truth, they visualize the deity as the self and wisdom mind, the lord and