Chinese
，造作不善恶业如同梦中，瑜伽士如梦初醒般，无间断地上师口诀，于空性中一无所作而得解脱。现在已是佛，故无须生起和抛弃。即使舍弃幻身，然心与空性无别，故识融入虚空，安住于法身光明之状态中。自己也如是修持，并向他人宣说，故弟子如繁星般增多。这是秘密主上师修持甚深口诀后使其广大的。唉玛，如今之佛法，如太阳般落于西山顶。经续之名相，除少数智者成就者外，何处亦难得。彼等依于经论者，亦被引入歧途之恶友所引导。有眼之众生亦盲目，鬼怪之鸟类欢喜之时。观视非佛法者兴盛。此乃总结之偈颂。如是，我遍及一切然未证悟而流转于轮回中。如今已了知，故当修持一无所作之义，秘密主如是立下甚深之誓言。彼之破斥有三，即无有成立之因，有损害之因，以及知亦不得解脱。第一，仅有苦乐，若成立我则不遍及。若以我之功德苦乐为依据，则不成随遍，因我未成立之故，我之功德亦不成立。以常有之故，于一切处皆有，然不遍及，无常则无有真实，然不成随遍，因我之本体未成立之故。有损害之因有三，即义不合理，譬喻不成，以及无有串习。第一中又有显现容有和相同，形色有无皆不可，不可为支分，不可为生灭之所依，不可被过失功德所染污，不可离于思议言说，以及成为无所事事之过失等七种。第一，成为多我之过失，因显现容有之所知显现为众多之故。第二，彼我不可有形色，若仅为此等器情，则我无意义，若为其他，则不可为器情之处所，且亲眼所见
English
and. Practicing non-virtuous and evil deeds is like being in a dream. Like a yogi waking up from a dream, one is liberated by not doing anything in the state of emptiness, without interruption from the guru's instructions. Now that I am a Buddha, there is no need to generate or abandon. Even if I abandon the illusory body, since the mind and emptiness are inseparable, consciousness dissolves into the sky and remains in the state of the clear light of the Dharmakaya. He himself practiced in this way and taught it to others, so the assembly of disciples grew like a constellation of stars. This is because the secret master's master practiced the profound instructions and made them widespread. Alas, the teachings of today, like the sun, are falling on the top of the western mountain. The appearance of the names of the sutras and tantras is rare everywhere except among a few wise and accomplished ones. Those who rely on these scriptures are also led astray by evil friends who lead them into wrong paths. Even sentient beings with eyes have become blind, and it is a time when the birds of ghosts are happy. Look at the prosperity of those who are not Dharma. This is a concluding verse. Thus, I pervade everything, but because I have not realized it, I wander in samsara. Now that I know, I must meditate on the meaning of doing nothing. The secret master made such a profound vow. There are three refutations of this: there is no cause for establishment, there is a cause for harm, and knowledge does not lead to liberation. First, if I establish myself because there is only happiness and suffering, then I am not pervasive. If I take the happiness and suffering of my qualities as a basis, then it is not a pervasion, because I have not been established, so my qualities have not been established. Because it is permanent, it exists everywhere, but it is not pervasive. It is true that impermanence does not exist, but it is not a pervasion, because my essence has not been established. There are three causes for harm: the meaning is unreasonable, the example is not established, and there is no familiarity. The first also has the same appearance and is similar. It is impossible to have form or not. It cannot be a limb. It cannot be a basis for arising and ceasing. It cannot be stained by faults and virtues. It cannot be separated from thought and speech. And there are seven kinds of faults, such as becoming idle. First, there is the fault of becoming many selves, because the knowable objects that can appear appear as many. Second, it is impossible for that self to have form, because if it is only these containers and contents, then I am meaningless. If it is something else, then it cannot be the place of the containers and contents, and it is seen directly.