Chinese
显现空性无别的真如，从自性中如生起觉性，不必断除庸常的分别念，犹如点金术使黑暗显现。显现任何皆是自明觉性的显现之故，不存在任何见解的深渊。禅定智慧身显现，不由谁造作，无造作，本体上无从他处而来。因此视为大我。行为上，无论好坏、干净污秽等，对任何都不执着、嗔恨，没有取舍。不阻挡、不执持安乐的体验之故，恒时圆满二资粮。对此，后来的瑜伽士，批评说：你的见解的意义，如果是平等性显现空性无别之我，那为何需要次第生起？智慧身也会变成有为法。如果我以我生起我，那先前我不是没有成立吗？否则会变成没有边际。或者，我和坛城二者，如果不是他体，因为没有关联，生起也不可能，不会成就。如果说行为上没有取舍，那主要的行为就是没有取舍。殊胜瑜伽士的遗忘是，在平等大我之中，自己对自己修什么呢？如果我以我为对境，拇指应该能触碰到自己。自和他的词句相违。如果不是不修，没有所作，那说三种觉性做什么呢？对他体来说，有相之身，如同金子中生出金子一样不合理。主要取无境之义，那没有对境之见的根本。如果你说是任运成就，行为和事业的取舍就混乱了。说无所作为而行，那行为和方便的所依就混乱了。如果想让显现空性本来清净，那遮障、处所转变、垢染的精华，在没有取舍的情况下行持，那说取舍做什么呢？一切都是自明觉性的心，那呼气、生起坛城做什么呢？以四事业的利他作为，哪里能见到任运成就的作为呢？因为没有离开古鲁的行持，沉溺在勤作的河流中。后来瑜伽士说，显现世间美好的虚空之中，不生起坛城，普贤显现。显现之时没有显现。具有父母和子女的大乐，在任运圆满的自性中，刹那间，心髓忆念显现为身。对此没有次第的勤作。大海啊
English
The Suchness that is devoid of appearance and emptiness, From its own state, awareness arises as if created, There is no need to abandon ordinary conceptual gatherings, Like alchemy transforming darkness into gold. Since whatever appears is the appearance of self-awareness, There is no abyss of views whatsoever. The body of wisdom arising from samadhi, Is not made by anyone, it is unmade, In essence, it does not come from elsewhere. Therefore, view it as the great self. In conduct, too, good and bad, clean and unclean, etc., There is no attachment, aversion, acceptance, or rejection towards anything. Since bliss is experienced without obstruction or grasping, The two accumulations are constantly perfected. To that, the subsequent yogi says, Criticizing, the meaning of your view, If it is the equality of appearance and emptiness, the non-dual self, Then why is it necessary to create in stages? The wisdom body will also become compounded. If I create myself by myself, Then was the self not established beforehand? Otherwise, it would become endless. Or, if the self and the mandala are not different, Since there is no connection, creation is impossible, it will not be accomplished. If you say there is no acceptance or rejection in conduct, Then the main conduct is without acceptance or rejection. The forgetfulness of the supreme yogi is, In the great self of equality, What is the need to meditate on oneself by oneself? If I focus on myself as the object, The thumb should be able to touch itself. The words of self and other are contradictory. If there is no meditation, no action, Then what is the need to mention the three awarenesses? For others, the body with characteristics, Like gold arising from gold is unreasonable. Mainly taking the meaning without an object, Then there is no root of the view of the object. If you say it is spontaneously accomplished, Then the acceptance and rejection of conduct and activity are confused. Saying to act without action, Then the basis of conduct and means is confused. If you want appearance and emptiness to be pure from the beginning, Then the obscurations, the transformation of places, the essence of defilements, Acting without acceptance or rejection, Then what is the point of mentioning acceptance or rejection? If everything is the mind of self-awareness, Then what is the need to exhale and create the mandala? By initiating the benefit of the four actions, Where can one see the spontaneously accomplished action? Because it has not departed from the conduct of the ghoul, It is drowning in the river of effort. Then the subsequent yogi, In the space of the beautiful world of appearance, Without creating the mandala, Samantabhadra appears. In the very arising, there is no arising. The great bliss with father, mother, and children, In the state of spontaneous perfection, in an instant, The essence, remembrance, arises as the body. There is no gradual effort in this. Ocean
Chinese
如同旭日东升， 不需二取自然成。 行为无取舍而行， 若不能此莫轻视。 彼等上师若责难， 一切皆在大乐中， 若欲不杂得圆满， 有相生起岂非迷？ 如汝分别岂不悖？ 有相欲成利生谬。 父母分立色与数， 勤作与大乐义相违。 是故无为不可见， 若因未成而行持， 则成因果颠倒谬。 若云不需二取成， 何故刹那生坛城？ 自缚愚痴汝可悲， 谓于无上义放逸， 彼岂非是勤作耶？ 于离行境而缘念， 彼岂非是境与有境？ 欲于无思中显现， 彼岂非是思言基？ 于无成中执为宝， 彼岂非是希惧根？ 如是见行与心念， 不转浩瀚法界中。 彼等适时之自性， 自之。 见地耽执而盲昧， 因其堕落有歧途， 是故迷乱成共分。 见地之眼若贫乏， 于彼智慧执为我， 于自执自为对境， 于义唯义随其后。 欲于智慧中显现， 于我执我寻边际， 于已得义而修证， 于无为中而作为， 于无行道而行道， 以无缘念而缘念， 呜呼堪为悲悯处。 是故来世之士夫， 未除无明之翳障， 未辨见地之界限， 未见殊胜之伟大， 经续窍诀意趣处， 如盲如哑如聋者， 世俗不平等，胜义平等。 如是语者诸盲人， 糠秕充塞大地也， 与未见者相同也。 此等所缘见地示， 离戏之性不缘变。 是故具缘之士夫， 为住于未行之地， 当观大圆满我之义。 有无空逝于我饮， 一切之胜身智慧面， 开启故，三世之迷乱， 饮其心血，及诸基， 彻底摧毁。
English
Like the rising sun and moon, Without seeking duality, it is naturally accomplished. Practice without taking or rejecting, If you cannot do this, do not despise the practice. If those higher ones criticize, Everything is in great bliss, If you want to be completely perfect without mixing, Are you intoxicated by creating a form? Isn't it contradictory that thoughts arise like you? It is wrong to want to accomplish the benefit of beings with forms. Separating father and mother, color and number, Effort is contrary to the meaning of great bliss. Therefore, non-action is not seen, If you do it because it is not accomplished, It will become a contradiction of confused cause and effect. If you say it is accomplished without seeking duality, Why create a mandala in an instant? You are bound by your own ignorance, You think you are neglecting the supreme meaning, Isn't that effort? You focus on what is separated from the realm of practice, Isn't that the object and the subject? You want to be clear in a thoughtless state, Isn't that the basis of thought and expression? You cherish what is unfulfilled as a treasure, Isn't that the root of hope and fear? With such views, practices, and thoughts, It does not turn to the vast expanse of the dharmadhatu. Those are the nature of the occasion, Of oneself. You are blinded by attachment to views, Because of its fall, there is a fork in the road, Therefore, confusion becomes common. The poverty of the eye of view, Holds wisdom itself as self, Holds oneself as the object for oneself, In meaning, only meaning follows it. You want to be clear in wisdom itself, You seek the end of practice in self, You practice on the meaning you have grasped, You act in non-action itself, You walk on the path of no going, You focus on the non-objective. Alas, it is worthy of compassion. Therefore, the people of the future, Without removing the cataract of ignorance, Without distinguishing the boundaries of views, Without seeing the greatness of the extraordinary, The place of the intention of the scriptures, transmissions, and instructions, Like the blind, the dumb, and the deaf, The conventional is unequal, the ultimate is equal. Those blind people who speak like this, The chaff fills the earth, It is the same as those who have not seen. These objects of view are shown, The nature of being free from elaboration does not change. Therefore, sons of noble birth with fortune, In order to dwell in the place where they have not gone, Look at the meaning of my Great Perfection. Drink existence, non-existence, emptiness, and death in me, The supreme body of all, the face of wisdom, Because it is opened, the confusion of the three times, Drinking its heart's blood, and all the bases, Completely destroy.
Chinese
饮用我吧！ 穷尽之时，劫火炽燃， 拥有美好可怖身形的，饮用我吧！ 劫末的洪水，十万分汹涌澎湃， 毁灭者也仅是舌尖微舐。 无垠血海，敬献顶礼膜拜！ 狂风四散，遍布世界， 它也无法撼动我一丝毫毛。 拥有威慑身量的，饮用我吧！ 吞噬动与不动的一切， 像我这样的怖畏者，该如何是好？ 即使吞噬所有佛陀，我也未被满足， 吞噬菩萨，也仅是涂抹了嘴唇。 如今，吞噬一切众生，被遮蔽和满足的，饮用我吧！ 吞噬一切显现与存在，安乐享用吧！ 吞噬一切，除了我别无他物。 否则，将成为未曾涉足的大圆满。 以上等瑜伽之法， 乃是无修之修。 一切修持中，怖畏者是修持之最。 享用事物， 且不寻觅终点。 因为不会将意义抛入恶道。 无星之境，不造作星辰。 无为之义，即是那般， 不特意取舍，亦不勤作。 自心随顺一切， 且与欲念之心本自远离。 于此，亦无懈怠。 大光明点，胜者之心， 考察则无，思虑则显现。 赞颂一切无实之相。 自性非一成不变， 故而，于一物之显现上， 亦有六种邪见与九种正见。 显现一切万物的自性， 具有无自性之自性。 如此，胜者亦无法言说。 纵然言说，亦不会契合。 种种显现，是我的身， 一切所言，是我的语， 忆念觉知明识，是我的意。 种种显现，本无自性。 以五大超胜， 本具六种明点。 三界苦乐，于我圆满。 于此，苦乐自然解脱。 三时诸佛，自性显现。 于此，生起显现本初即无。 无有星宿之至上见地， 于此，亦无能见者。 若安住，则无有分别之见。 遍知一切者，乃禅定之最胜。 自性本无所缘。 于无有显现之法身中， 不寻觅而安住，即是禅修。 于此，亦无所安住。 于无为之义中，亦不作意。 如是所知，乃禅定之最胜。 生起所缘之过患
English
Drink me! At the time of exhaustion, the kalpa fire blazes, The one with a beautiful and terrifying form, drink me! The great flood at the end of the kalpa, a hundred thousand times turbulent, The destroyer only licks the tip of his tongue. Boundless sea of blood, I prostrate and pay homage! The violent scattering wind pervades the world, It cannot even move a hair of mine. The one with an awe-inspiring stature, drink me! Devouring all that moves and does not move, What can be done with a terrifying one like me? Even if all the Buddhas are devoured, I am not satisfied, Devouring Bodhisattvas is only like smearing the lips. Now, devouring all beings, obscured and satisfied, drink me! Devour all appearances and existences, enjoy them in bliss! Devouring everything, there is nothing but me. Otherwise, it will become the unreached Great Perfection. By the very method of the yoga of the nape, It is the non-practice of practice itself. Among all practices, the terrifying one is the best of practices. Enjoying things, And not seeking the end. Because the meaning will not be thrown into the evil path. In the starless state, do not create stars. The meaning of non-action is just like that, Not deliberately taking or abandoning, nor diligently acting. The self-mind follows anything, And is inherently separated from the mind of desire. In this, there is no laziness. Great bindu, the heart of the Victorious Ones, If examined, it is non-existent, but if contemplated, it appears. Praising all unreal appearances. Because the nature is not fixed, Therefore, even on the appearance of one thing, There are six wrong views and nine correct views. The nature of appearing in all kinds of ways, Possessing the nature of no-self-nature. In this way, the Victorious Ones cannot say. Even if they say it, it will not fit. All kinds of appearances are my body, All that is said is my speech, Memory, awareness, and knowledge are my mind. All kinds of appearances are without essence. Surpassing from the beginning with the five greatnesses, Possessing six bindus by nature. The happiness and suffering of the three realms are complete in me. In this, happiness and suffering are naturally liberated. The Buddhas of the three times, the self-nature appears. In this, arising and appearing are primordially without. In the supreme view without constellations, In this, there is also no seer. If abiding, there is no object of view. The all-knowing one is the best of meditation. The essence itself is without object. In the Dharmakaya without appearance, Not seeking and abiding is meditation. In this, there is nothing to abide in. In the meaning of non-action, do not conceptualize. As such, whatever is known is the best of meditation. The fault of arising with an object