Chinese
所有的希望都将被阻止。对于所显现的本初状态，如果不能如实了解，就会因各种妄念的过失而欺骗孩童，用言语衡量。尤其要驳斥所有执着的人。因执着于虚构的宗派的傲慢过失，而不能如实地描绘或阐明真如。整个世界都因有目的的努力的禅定而变得愚昧。因为谁也不能描绘本初状态的自性。心的根本无法描绘或了解。原因是俱生者有三种，如下：首先，从何处生起，最终又在何处消失，以及现在处于何处，这些都无法清楚地了解。对于脱离了基础或根本的真如或俱生者，凡是思考或了解的，通过上师的口诀而见到，就足够了，或者说是获得了殊胜。轮回的自性就是心的体性或自显俱生。对于愚昧者，用箭射击般地说出，要清楚地了解。本初的自性无法用语言表达，或者说是不可言说的。但是，通过像眼睛一样的上师的口诀，将会被见到。将法与非法视为一体而感到高兴，并通过经验来听闻。在这种平等性中，没有丝毫罪过的尘埃。本初的心，无论何时通过精勤修习而体验到，那时上师的功德就会进入自己的心中。在不舍弃亲友的情况下，如此理解此意义后，像箭射击般，我唱着心髓意义之歌。除此之外，没有见到任何未理解的咒语和传承。众生因自己的妄念所造的业而各自被束缚。从业中解脱时，心就是解脱。如果自续解脱，则必定没有所谓“他者”。如此，将获得最胜的涅槃。心性是轮回和寂静一切的种子。心性是依赖于轮回和涅槃而散发或产生的。如意宝般的心，以了解功德的智慧来顶礼。
English
All hopes will be prevented. If the primordially manifest state is not understood as it is, children will be deceived by the fault of various delusions, and measured by words. In particular, all clinging beings will be refuted. Due to the fault of arrogance clinging to fabricated doctrines, the true nature cannot be truly depicted or clarified. The entire world has become ignorant due to meditative efforts with purpose. Because no one can depict the nature of the primordially inherent state. The root of the mind cannot be depicted or understood. The reason is that the co-emergent has three aspects, as follows: First, from where it arises, where it ultimately vanishes, and where it is now, are not clearly understood. For the suchness or co-emergent that is separated from the base or root, whatever is thought or understood, seeing through the guru's instructions is sufficient, or it is said to have attained the supreme. The nature of samsara is the nature of mind or self-appearing co-emergent. To the ignorant, it is spoken like shooting an arrow, understand it clearly. The primordially inherent nature cannot be expressed in words, or is inexpressible. However, through the guru's instructions like eyes, it will be seen. Rejoicing in dharma and non-dharma as one taste, and hearing through experience. In this equanimity, there is not even a speck of dust of fault. The primordially inherent mind, whenever experienced through diligent practice, at that time the qualities of the guru will enter one's own heart. Understanding this meaning in a way that does not abandon friends, like shooting an arrow, I sing the song of the heart essence meaning. Apart from this, I have not seen any uncomprehended mantras and lineages. Beings are bound separately by the karma created by their own delusions. When liberated from karma, the mind is liberation. If one's own continuum is liberated, then there is definitely no so-called "other." Thus, the supreme nirvana will be attained. Mind itself is the seed of all samsara and peace. Mind itself is what depends on samsara and nirvana to emanate or arise. Like a wish-fulfilling jewel, I prostrate to the mind with the wisdom that knows its qualities.
Chinese
转变，心就安住在本位，解脱无疑。愚人所执缚的，智者迅速解脱，因知自性故。心如虚空，应执为离戏大平等，如虚空自性，无所缘，自如，宽坦地执持心。如是，若将心视为庸常本尊，处于平等自性中，以此方式，将获得无上菩提，若能了知一切皆不作意，如虚空般，则分别念动摇的我是束缚，通达诸法皆为平等性，融入光明中，如是箭师所言之义，何时能体验，并具足智慧之力，则轮回的自性，无常动摇，将迅速舍弃。风、火、水、大自在，即地风等依次融入而止息时，于入定时的融乐或五甘露精华流布之时，风入于浊气之风，彼亦次第融入中脉而入于心，何时生起四种结合融入中脉一处时，心融入光明之俱生大乐，犹如不能容纳于虚空界般生起。十方中，家家户户都在谈论那个智慧，然对显有大乐之境却一无所知，众生皆以自之执着之念，令自己远离真实义，瑜伽自在者箭师如是说。因此，以思议不能及之智慧见而成就者，无有也。一切众生皆无差别，然俱生大乐，彼性即是，然彼如是不能证悟。显有轮涅一切于大乐中味为平等之自性故，成就不可思议之无上智慧。昨日与今日之时，欲修甚深义，然安住于此，如是明日与他日欲为，然安住于此，众生欲求诸义圆满，然仅止于此。嗟！如妙好之物，譬如双手捧满水，如滴落般，自身之寿命等衰减。
English
Transform, and the mind will rest in its own place, there is no doubt of liberation. What the fool is bound by, the wise quickly liberate, because they know their own nature. The mind is like the sky, it should be held as the great equality free from elaboration, like the nature of the sky, without object, free, and hold the mind in a relaxed manner. Thus, if the mind is regarded as an ordinary deity, in the nature of equality, in this way, one will attain unsurpassed Bodhi, if one can understand that everything is unintentional, like the sky, then the moving self of discrimination is bound, understanding that all dharmas are equal in nature, and merge into the light, as the meaning of what the archer said, when can it be experienced, and have the power of wisdom, then the nature of samsara, impermanent and shaking, will be quickly abandoned. When wind, fire, water, and great freedom, that is, earth and wind, etc., gradually dissolve and cease, at the time of melting bliss during meditation or when the essence of the five nectars flows, the wind enters the wind of turbid air, and it gradually dissolves into the central channel and enters the mind, when the four unions arise and merge into one place in the central channel, the co-emergent great bliss of the mind merging into the light arises as if it cannot be contained in the realm of space. In the ten directions, every household is talking about that wisdom, but they know nothing about the state of great bliss of manifestation, all beings use their own clinging thoughts to make themselves far away from the true meaning, the yogi who is free to act, the archer, said so. Therefore, there is no one who is accomplished by seeing the wisdom that cannot be conceived. All sentient beings are the same, but the co-emergent great bliss, that nature is, but it cannot be realized as it is. Since all manifestations of samsara and nirvana are equal in taste in great bliss, it is the accomplishment of inconceivable and unsurpassed wisdom. Yesterday and today, wanting to practice the profound meaning, but staying here, so tomorrow and other days want to do, but staying here, beings want all meanings to be perfect, but it only stops here. Alas! Like a wonderful thing, like holding water in both hands, like dripping, one's own life and so on are decreasing.
Tibetan
པའམ་ཉམས་པ་མ་ཚོར་རོ། །ལམ་ལ་སློབ་བ་སོགས་བྱ་བ་བྱེད་པ་དང་དེ་ལྡོག་བྱ་བ་མིན་པ་བྱེད་པ་དག་ཀྱང་། ངེས་པར་རྟོགས་པའི་དུས་ན་འཆིང་དང་གྲོལ་བ་མེད་དོ། །དོན་བརྗོད་མེད་དམ་ཡི་གེ་མེད་པའི་དོན་ལས་ཀྱང་བླ་མའི་མན་ངག་གིས་འཆད་པར་ཡོད་པར་འདོད་པ། གང་ཞིག་རྣལ་འབྱོ༷ར་བརྒྱ་ལའང་མན་ངག་གི་ཚིག་འགའ་ཡིས་མཚོན་ནུས་སོ། །བསྒྲིམས་ཏེ་ཀུན་རྟོག་འཇུར་བུས་བཅིང་བའི་སེམས་འདི་ནི། རང་སར་གློད་ན་གྲོལ་བར་ཐེ་ཚོམ་མེད་ལ། བླང་དོར་གྱི་རྟོག་པའི་དངོས་པོ་གང་གིས་རྨོངས་པ་རྣམས་འཆིང་ལ། རང་བཞིན་ཤེས་པའི་མཁས་པ་རྣམས་ འཆིང་བྱེད་དེ་ཡིས་སླར་ཡང་རྣམ་པར་གྲོལ་བར་བྱེད་དོ། །བཅིངས་པ་དག་ནི་མི་སྡོད་པར་ཕྱོ༷གས་བཅུར་འགྲོ་བར་རྩོམ། རང་གར་བཏང་བར་གྱུར་ན་དེ་གར་མི་གཡོ་བར་བརྟན་པར་གནས་ཏེ། སེམས་འདི་ནི་གོ་བཟློ༷ག་རྔ་མོ་ལྟ་བུར་ནི་བདག་གིས་རྟོགས་སོ། །བུ་ཁྱོད་རྣམས་ཀྱང་རང་ལ་ཆེར་ཏེ་ལྟོས་དང་རང་བབས་ཀྱི་དོན་མཐོང་ངོ་ཞེས་གདམས་སོ། །ཀྱེ་ལགས་རྣལ་འབྱོར་དབང་པོ་ཞེས་བོས་ནས་རང་སེམས་ལ་ལྟོས་ཤིག་དང་། དེ་བཞིན་ཉིད་འདི་ལས་ང་བདག་གི་རྣམ་པ་ཅི་ཡང་ནི་མ་རྟོགས་པའམ་དེ་བཞིན་ཉིད་ལས་གཞན་ཅི་ཡང་མ་རྟོགས་སོ་ཞེས་དམིགས་པ་ཀུན་ཟད་པའོ། །ཅིར་ཡང་བྱར་མེད་མཐོང་ནས་ལས་ཟིན་པ་ཡི་སྐྱེས་བུ་རང་བྱུང་གི་ཤེས་པ་འདི་ཡི། དྲུང་དུ་ཞེ་འདོད་ཀྱི་དྲྭ་བ་ཀུན་ཆད་ནས་སེམས་ཐག་གཅད་པར་བྱོས་ཤིག །རྩོལ་བའི་ལམ་གྱིས་རླུང་བཅིངས་པ་ལ་བརྩོན་ནས་སེམས་དགག་པ་ལ་དགའ་ཞིང་ཞེན་པའི་ཚུལ་ལ་རང་ཉིད་མ་སེམས་ཀྱེ། ཤིང་བཞིན་མི་གཡོ་བ་དག་གི་རྣལ་འབྱོར་སྟེ་དེའི་ཚུལ་གྱིས་སྣ་རྩེར་མ་འདུག་ཅིག་སྟེ་སྣ་རྩེར་ཕྲ་ཐིག་སོགས་བསྒོམ་པས་ཅི་བྱ་ཞེས་སོ། །ཨེ༷་མའོ་ཞེས་ཡ་མཚན་པ་སྟེ་རྩོལ་བཅས་དེ་དག་མཆོག་གི་ལམ་མ་ཡིན་པའི་ལྷན་ཅིག་སྐྱེས་པ་མཆོག་འདི་ལ་རྣལ་མར་གནས་ཤིང་དགའ་བའམ་ཆགས་པར་བྱོས་ཤིག །དེའི་རྒྱུ་མཚན་སྲིད་པའི་སྣ་རྩེར་སེམས་རྩོལ་བས་འཆིང་བ་ཡང་དག་སྤང་བར་བྱ་སྟེ། རྣམ་པར་རྟོག་པས་བསྒྲུབ་པ་ཡིན་པས་ཚུལ་འདིས་ནི་ཡིན་འདུས་པ་ལ་ཡང་སྟེང་འོག་གི་རླུང་གི་རླབས། ཤིན་ཏུ་གཡོ་ཞིང་འཕྱང་བའམ་འཕར་བར་བྱེད་ལ་ཤིན་ཏུ་མི་སྲུན་འགྱུར་ཏེ་སྲིན་བུ་རང་ཉིད་ཀྱིས་ཁ་ ཆུས་བཅིང་བ་ལྟར་དོན་མེད་དོ། །རྣལ་མ་མ་བཅོས་པར་བཞག་པས་ལྷན་ཅིག་སྐྱེས་པའི་རང་བཞིན་རྟོ༷གས་པར་གྱུར་ན། དེ་ཡིས་བདག་ཉིད་ཆོས་སྐུའི་ངོ་བོར་ཤིན་ཏུ་བརྟན་པར་གྱུར་པ་ཡིན་ཏེ་མི་གཡོ་ཞིང་། གང་ཚེ་གཉུག
Chinese
或者衰退没有感觉到。 在道上学习等做事和与此相反不做事等，在确实证悟之时，没有束缚和解脱。 意义不可说或者文字没有的意义，也认为有通过上师的口诀来讲解的。无论谁，即使对于一百个瑜伽士，也能用几句口诀来表示。 努力地用分别念的绳索束缚的这个心，放任自如则解脱无疑。以取舍的分别念之事物迷惑者们被束缚，通晓自性的智者们，束缚者也由此再次获得解脱。 被束缚者们不停留，试图向十方去。如果任其自然，则在那里不动摇而稳固地安住。我认识到这个心就像颠倒的鼓槌一样。 孩子们，你们也要多多地观察自己，就能看到本来的意义，这样教导。 喂，瑜伽自在者，这样呼唤着，观察自己的心吧。从这个真如中，我没有认识到任何我或我的相状，或者说，从真如之外，我什么也没有认识到，这样一切对境都消失了。 在见到无事可做之后，对于完成事业的士夫，这个自生的智慧，在其面前，一切贪求的网都断绝，下定决心吧。 不要以勤奋的道来努力束缚气，喜欢并执着于抑制心的状态，不要这样想自己啊。不要像树一样不动摇的瑜伽，不要以那种方式坐在鼻尖上，在鼻尖上观修微细线等有什么用呢？ 唉玛吙！表示惊叹，不要以那些努力作为殊胜之道，安住并喜爱或执着于这个俱生殊胜者吧。 其理由是，应当彻底抛弃在有顶处以心努力而束缚。因为是以分别念来成就的，所以以这种方式，对于聚集在一起的，也有上下之气的波浪，非常动摇和摇摆或跳动，变得非常不驯服，就像虫子自己用口水束缚自己一样，没有意义。 如果以本来的、不造作的方式安住，就能证悟俱生的自性。因此，自己就能成为法身的体性，变得非常稳固而不动摇。何时，本
English
Or not feeling diminished. Doing things like learning on the path, and also doing things that are the opposite of that, when one certainly realizes, there is no bondage and liberation. Even from the meaning that cannot be expressed or the meaning without letters, it is believed that there is explanation through the guru's oral instructions. Whoever, even for a hundred yogis, can be represented by a few words of oral instruction. This mind that is tightly bound by the rope of conceptual thought, if released freely, there is no doubt of liberation. Those who are confused by the objects of discriminating thoughts are bound, and the wise who know the nature, That which binds also causes them to be liberated again. Those who are bound do not stay still, they try to go in ten directions. If left to their own devices, they stay there without moving, firmly abiding. I realize that this mind is like an inverted drumstick. Children, you too should look at yourselves more, and you will see the meaning of your own state, thus he advised. Hey, yogi master, calling out like that, look at your own mind. From this suchness, I have not recognized any aspect of myself or mine, or rather, I have not recognized anything other than suchness, thus all objects of focus disappear. After seeing that there is nothing to do, for the accomplished person, this self-born wisdom, in front of him, all nets of desire are cut off, make a firm decision. Do not strive to bind the wind with the path of effort, do not be happy and attached to the state of suppressing the mind, do not think of yourself like that. Do not sit at the tip of your nose in the manner of the yoga of those who do not move like trees, what is the use of meditating on fine lines etc. at the tip of your nose? Emaho! Expressing amazement, do not take those efforts as the supreme path, abide and love or be attached to this co-emergent supreme one. The reason for that is that one should completely abandon the bondage of striving with the mind at the peak of existence. Because it is accomplished by conceptual thought, in this way, for those gathered together, there are also waves of the upper and lower winds, which shake and sway or jump very much, becoming very unruly, just like a worm binding itself with its own saliva, it is meaningless. If one abides in a natural, unfabricated way, one can realize the co-emergent nature. Therefore, one can become the embodiment of the Dharmakaya, becoming very stable and unmoving. When, the