Chinese
那对那（Na）说。经中说：我乃提婆罗刹（དེ་བ་ར་ཙ་），阿底瑜伽普贤王如来的经。依靠经部所说的口诀，要铭记于心，不要轻易示人。如果修习，完全依赖于五大。以空性的心安住于空性的法。彻底觉悟到是伟大的空性之后，空性即是不变的法身。不从那上面散乱就是修习。如是说。因此，为了知晓本来成佛的意义，对佛护（བྷུདྡྷ་གུསྟ་）说。经中说：我乃秘密佛，无所作为，本来成佛，因此因果本来就不存在。自心本来就是佛，因此对一切保密。如果修习，完全依赖于五大。对于自心无所作为，不散乱安住就是修习。如是说。因此，为了使身语意三门自然成就为身语意，对师利星哈（ཤྲི་སིང་ཧ་）说。经中也说：我乃师利星哈，贪欲是语，显现无边。嗔恨是慈悲，金刚心。愚痴是身，遍照。不舍弃三毒，即是身语意。不舍弃五毒，即是五种智慧。不舍弃轮回，即是本来成佛。如果修习，完全依赖于五大。三毒之根是菩提心。心的自性是空性，身语意也只是假立。不从那上面散乱就是修习。如是说。因此，为了通达九乘之义汇集于阿底瑜伽，对比丘尼根嘎姆（ཀུན་དགའ་མོ་）说。经中也说：我乃比丘尼根嘎姆。譬如大河，一切小河都汇集于其中一样。虽然宣说了九乘次第，都汇集于大圆满阿底瑜伽。阿底瑜伽不杂染，完全圆满。如果修习，完全依赖于五大。诸法之根汇集于心。心是自生的，无造作的光明。不从那意义上散乱就是修习。如是说。当时，比丘尼不具备女性的自性之器，如同法衣在圆满之时被玷污一样，曾经一次破戒。因此，为了具备法器和根器，对比玛拉米扎（བི་མ་ལ་མི་ཏྲ་）说。经中也说：我乃比玛拉米扎，远离一切垢染。所有佛陀的教法，具备三藏和三续。
English
Then it was said to Na. In the scripture it says: I am Devaraksa, the scripture of Atiyoga Samantabhadra. This instruction explained based on the scripture, hold it deep in your heart and do not reveal it to others. If you meditate, it completely depends on the five elements. Abide with an empty mind in the empty dharma. Having thoroughly realized that it is great emptiness, that emptiness itself is the unchanging Dharmakaya. Not being distracted from that is meditation. Thus it was said. Therefore, in order to know the meaning of being enlightened from the beginning, it was said to Buddhagupta. In the scripture it says: I am the secret Buddha, without action, enlightened from the beginning, therefore cause and effect do not exist from the beginning. One's own mind is Buddha from the beginning, therefore it is secret to all. If you meditate, it completely depends on the five elements. For one's own mind, which is without action, abiding without distraction is meditation. Thus it was said. Therefore, in order to make body, speech, and mind spontaneously accomplished as body, speech, and mind, it was said to Shri Singha. In the scripture it also says: I am Shri Singha, desire is speech, appearance is infinite. Hatred is compassion, Vajra heart. Ignorance is body, Vairochana. Not abandoning the three poisons is body, speech, and mind. Not abandoning the five poisons is the five wisdoms. Not abandoning samsara is being enlightened from the beginning. If you meditate, it completely depends on the five elements. The root of the three poisons is Bodhicitta. The nature of mind is emptiness, body, speech, and mind are also merely imputed. Not being distracted from that is meditation. Thus it was said. Therefore, in order to understand that the meaning of the nine vehicles is gathered in Atiyoga, it was said to the Bhikshuni Kundga-mo. In the scripture it also says: I am the Bhikshuni Kundga-mo. Just as in a great river, all small rivers gather, although the nine vehicles are taught in sequence, they all gather in Dzogchen Atiyoga. Atiyoga is unmixed and completely perfect. If you meditate, it completely depends on the five elements. The root of all dharmas gathers in the mind. The mind is self-born, the unmade luminosity. Not being distracted from that meaning is meditation. Thus it was said. At that time, the Bhikshuni did not possess the vessel of the female nature, like a Dharma robe being defiled at the time of completion, she had once broken her vows. Therefore, in order to possess the vessel and capacity, it was said to Vimalamitra. In the scripture it also says: I am Vimalamitra, separated from all stains of obscuration. All the teachings of the Buddha, possessing the three pitakas and the three tantras.
Chinese
所有关于九乘次第的教法，都汇集于我的身语意之中。也征服了大手印的境界。如果禅修，完全依赖于五大元素。五大元素是虚空的庄严，法性嬉戏是不可思议法身的庄严。以该庄严，有为法和分别念，无法被对治摧毁。无法以佛陀的智慧之眼看见。在无有显现的明晰智慧中，不造作佛陀。如是即是不散乱的禅修。如是说。出自《大幻化网》。印度二十三位智者的证悟体验，如珍宝之串珠般传承的第五个阶段。༈ 。 此外，又如是说：以意传达，是为普贤王如来的意。以“阿”字宣说。普贤王如来的意之义，金刚萨埵以三“班杂”和合而知晓并证悟，普贤王如来于无分别之地成佛。金刚萨埵对喜金刚说，以自性传达是：说了“阿 霍”。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）是没有生。霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：无灭）是没有灭。观生灭无别之义。将意置于虚空之中。将智慧中阴与法身结合。如是，九部二万颂之义，汇集为一而知晓并证悟。喜金刚对文殊友说，从耳传到耳：所有分别念都是无意义痛苦之因。平凡的觉知在心间苏醒。六识自性中，安乐持续不断。安住于无修的本然状态。如是说，证悟了无勤作之义。他对国王达嘿达罗说：在法界与智慧无有分离之中，若有能取所取，则会混淆为有分离之物。审视自心，在觉悟中消化。若能证悟无有分离，则根本无需禅修。如是说，诸义皆证悟为智慧。他对长子拉者哈斯德说：心本即是大法身，本无能取所取，故本无分别念。轮回涅槃已决断为法身，无需禅修，六识自然放松。如是说。自心决断为法身。
English
All the teachings on the nine successive vehicles are gathered in my body, speech, and mind. Also, the state of Mahamudra is conquered. If one meditates, it depends entirely on the five elements. The five elements are the adornment of empty space. The play of Dharmata is the adornment of the inconceivable Dharmakaya. With that adornment, compounded phenomena and conceptual thoughts cannot be destroyed by antidotes. Buddhas cannot be seen with the eyes of wisdom. In the clarity of wisdom without appearance, Buddhas are not fabricated. Thus, it is meditation without distraction. Thus it is said. From the Great Net of Illusion. The fifth stage of the transmission of the realization experiences of twenty-three Indian scholars, like a string of precious beads. ༈ Furthermore, it is said: Transmitted through intention, it is the intention of glorious Samantabhadra. Explained with the letter "A." The meaning of Samantabhadra's intention, Vajrasattva understood and realized through the union of the three "Bhandhas," and Samantabhadra attained Buddhahood in the state of non-differentiation. Vajrasattva said to Garab Dorje, the transmission through self-nature is: He said, "Ah Ho." A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: unborn) is without birth. Hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: हो, Sanskrit Romanization: hoḥ, Literal Chinese meaning: without cessation) is without cessation. Look at the meaning of non-differentiation between birth and cessation. Place the mind in the expanse of space. Combine the Bardo of wisdom with the Dharmakaya. Thus, the meaning of the nine sections and twenty thousand verses is gathered into one, and it is understood and realized. Garab Dorje said to Manjushrimitra, transmitted from ear to ear: All discriminations are the cause of meaningless suffering. Ordinary awareness awakens in the center of the heart. In the nature of the six consciousnesses, bliss is continuous. Rest in the natural state without meditation. Thus it was said, and the meaning of effortless accomplishment was realized. He said to King Daheta: In the inseparability of the Dhatu and wisdom, if there is grasping and being grasped, it is confused as something with separation. Examine your own mind, digest it in realization. If one realizes inseparability, then there is no need for meditation at all. Thus it was said, and all meanings were realized as wisdom. He said to his eldest son, Raja Hasti: The mind is inherently the great Dharmakaya, inherently without grasping and being grasped, therefore inherently without conceptual thought. Samsara and Nirvana are decisively the Dharmakaya itself, there is no need to meditate, let the six consciousnesses relax naturally. Thus it was said. Decide your own mind as the Dharmakaya.
Chinese
因此，他对女儿帕拉尼说： “无基无根的心性， 非因非缘自生。 不作意而明澈是智慧， 无处可住即是禅修。” 说完，她领悟到自己的心是自生智慧。 因此，他对龙王卓波说： “六境不滞，安乐且广大地享用， 无论如何嬉戏，菩提的份额都很大。 自识国王获得自在，具足自信， 六识随意安放即是禅修。” 说完，他领悟到自己的心无需禅修。 因此，他对夜叉女菩提女说： “安住于不变的中观， 三门行为无论如何行持， 自生智慧的嬉戏，无执显现， 无论如何行持，都是在圆满二资粮。” 说完，精进者领悟到行持无别的意义。 因此，他对妓女帕拉尼说： “真正禅修时，没有进入之处， 如果进入，那就是被染污。 什么也不放在心上， 就能到达无误的意义。” 说完，她领悟到自己的心不会被能取所取染污。 因此，他对国王德瓦拉扎说： “阿赖耶识法界中， 五门智慧无分别明澈。 一旦到达珍宝黄金岛， 真实的智慧又怎能生起？” 说完，他领悟到自己的心是唯一明点的意义。 因此，他对妓女布塔库塔玛说： “一旦命名，觉悟就永远不会生起， 如果执着于它，好坏就会随之而来。 如果从名字中解脱，轮回和涅槃都是虚假的， 如果从安立中解脱，就会与法性之母相遇。” 说完，她领悟到自己的心远离了轮回和涅槃的安立。 因此，他对狗的堪布库库拉扎说： “如果未被一切名字和安立所染污， 六识本来就是大自在。 安住于它的意义即是禅修， 依止意法就能获得法身。” 说完，他领悟到自己的心对果位没有怀疑。 因此，他对装饰匠人玛哈拉扎说： “一切以名字和词语安立的事物， 都是错觉，能见到法性
English
Therefore, he said to the daughter Parani: "The nature of mind, without basis or root, is self-arisen, not created by cause or condition. Uncontrived clarity is wisdom, meditation is abiding without a place to abide." Having said this, she realized that her own mind is self-arisen wisdom. Therefore, he said to the Naga king Jokpo: "Enjoy the six realms without obstruction, happily and extensively, no matter how you play, the share of Bodhi is great. Having obtained the power of the self-aware king, endowed with confidence, meditation is to leave the six aggregates freely." Having said this, he realized that his own mind is beyond meditation. Therefore, he said to the Yaksha woman Bodhi woman: "Abiding in the unchanging Madhyamaka, whatever the conduct of the three doors, the play of self-arisen wisdom, unattached appearance, no matter how you act, it is perfecting the two accumulations." Having said this, the diligent one realized the meaning of inseparable conduct. Therefore, he said to the prostitute Parani: "When truly meditating, there is no place to enter, if you enter, it is defiled. If you do not hold anything in mind, you will arrive at the unmistaken meaning." Having said this, she realized that her own mind is not defiled by grasping. Therefore, he said to the king Devaraja: "In the Alaya, the realm of Dharma, the wisdom of the five senses is clear and without conceptualization. Once you reach the island of precious gold, how can genuine wisdom arise?" Having said this, he realized that his own mind is the meaning of the single bindu. Therefore, he said to the prostitute Bhutakutama: "Once named, realization will never arise, if you cling to it, good and bad will follow. If you turn away from names, both samsara and nirvana are false, if you turn away from establishment, you will meet the mother of Dharma nature." Having said this, she realized that her own mind is separate from the establishment of samsara and nirvana. Therefore, he said to the dog master Kukuraja: "If not defiled by all names and establishments, the six aggregates are originally great self-liberation. Abiding in its meaning is meditation, relying on the mind-Dharma, one will obtain the Dharmakaya." Having said this, he realized that his own mind has no doubt about the result. Therefore, he said to the ornament maker Maharaja: "All things established by names and words, are illusions, one can see the Dharma nature
Chinese
没有。谁安住于自解脱之义？那便是获得了大*法身*。如是说。自己之心便现证了*法身*。其对女儿郭玛德威说：三时无聚散，*法身*明点唯一之境中。无有可趋之道，乃自解脱唯一之境。*法性*不可说，离言语之边。*法性*不可证，离思言之边。是故无有可修。如是说。自己之心便证悟了无有可修之义。其对阿阇黎阿罗格说：若欲求地与解脱，则损减菩提自性。若欲得安乐，则是大痛苦。若欲得无分别，那便是证悟。如是证悟则无勤而住。如是说。自己之心便证悟了无有可求之义。其对犬之堪布后辈说：以基道果区分，则迷乱超乎想象。若证悟境心二无别，便是证悟。若证悟彼二二无别，便是智慧。若证悟无生灭，便是禅修。若了知显现无执，便是禅修之体性。如是说。自己之心便决断一切显现皆为自解脱。其对仙人巴希达说：无生灭之菩提心。显现无自性。无修之菩提心。瑜伽士安乐而卧乃佳。如是说。自己之心便无勤而证悟了其义。其对比丘尼自在母说：若于何亦不作意。便是证悟大智慧。若于何亦不生执着。便是禅修融入法界之相。如是说。便决断有念之心乃是迷乱。其对龙树说：若执着，纵然执着于空性亦束缚。若贪恋，纵然贪恋于本尊亦束缚。若寻思，纵然寻思于*法身*亦束缚。若禅修，纵然修无分别亦束缚。如是说。自己之心便证悟了无有系缚解脱之义。其对妙吉祥善知识后辈说：能取所取二者空，便是空性。于彼无有执着，便是空性。名言概念断绝，便是空性。安住于彼，便是修空性。