Chinese
我不后悔。 对此，无需明确说明。 不期待温暖的迹象显现。 一切为了伟大的自性。 器情世间、佛塔、乐苦悲。 日月、冷暖等的作用。 无论发生什么，无论显现什么，一切行为。 由于是伟大自性的行为。 因此，明晰那即是行为。 对此，没有行为与不行为。 利益众生之事，不作而圆满。 未至真正之地。 未寻二资粮，自然圆满。 未度，三界稳固于其处。 未供，供养融入一切。 未取，成就自显现。 未守护，誓言无有违犯。 未得，一切皆成自在。 未观，见解于一切皆明晰。 未修，禅定无有散乱之处。 未作，分别念远离因果。 玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 未修，果即是伟大的自性。 未合，三时无有聚散。 未净，从根本上清净。 未夺，以慈悲普照一切。 因此，已作完，无事可做。 任何行为也不阻碍。 如是，谁能证悟，即是已作之最胜。 无作之精进，无有障碍。 殊胜者，请看此。 一切显现皆为我的心。 高低诸乘有多少。 如日光般显现于我。 纵然于劫中勤奋行善。 若不与我相遇，则不能成佛。 因此，于具信心中证悟其义。 见之当下即是法身。 于领悟之处，有大乐。 对此，没有世俗的自性。 那即是清净的世间。 如实于菩提心要。 所修自成，无与伦比。 我仅是名言而已。 实则，我如是这般。 无法指示其实质。 不执着于动摇之事物。 对于常断二者，心无执念。 被说为偏离了心要之义。 真实的大瑜伽士。 从初始即远离对事物的执着。 不堕入平凡的世间。 不住于常断二者。 因此，不像外道一样安住。 不观待空性胜义无生之。 方面，无所作为。 以昏暗之见无法见我。 不修习执着于相的本尊。 不执着于二取之义。 不造作化身利生之事。 因此，瑜伽士不会堕入歧途。 于无作之中，成办一切。 对此，没有勤作的痛苦。 若于此义执着于我。
English
I have no regrets. There is no need to clarify this. There is no expectation of warm signs appearing. Everything is for the sake of the great self. The vessel and contents, stupas, happiness, suffering, and pain. The functions of the sun and moon, warmth and coolness, and so on. Whatever may happen, whatever may appear, all actions. Since it is the action of the great self. Therefore, clarifying that is the action. For this, there is no action and no non-action. The benefit of beings is accomplished without doing. Without going to the true ground. The two accumulations are spontaneously perfected without seeking. Without taming, the three realms are stabilized in their place. Without offering, offerings are absorbed into everything. Without taking, accomplishments arise spontaneously. Without guarding, vows are not broken. Without receiving, everything becomes self-liberated. Without looking, all views are clear. Without meditating, there is no place for distraction in samadhi. Without fabrication, discursive thoughts are free from cause and effect. Ma (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Without practice, the result is the great self. Without combining, the three times have no meeting or separation. Without purifying, obscurations are purified from the root. Without stealing, compassion illuminates everything. Therefore, having done, there is nothing to do. No action is obstructed either. Thus, whoever realizes is the best of those who have done. Effort without action, without obstacles. Noble being, look at this. All appearances are my mind. How many yanas are high and low? They appear to me like sunlight. Even if one diligently practices virtue for eons. If one does not meet me, one cannot attain Buddhahood. Therefore, realize the meaning with great confidence. The very moment of seeing is the Dharmakaya. In the place of understanding, there is great bliss. For this, there is no worldly nature. That is the pure world. As it is, in the essence of Bodhichitta. What is to be accomplished is spontaneously perfected, unparalleled. I am merely a name. In reality, I am like this. There is no ability to point out its essence. Without clinging to moving or unmoving things. Without clinging to the two extremes of permanence and annihilation. It is said to deviate from the meaning of the essence. Truly, the great yogi. From the beginning, free from attachment to things. Does not fall into the ordinary world. Not abiding in the two extremes of permanence and annihilation. Therefore, not abiding like the tirthikas. Without looking at the aspect of emptiness, ultimate truth, unarisen. With a dark view, one cannot see me. Do not meditate on a deity clinging to characteristics. Do not hold onto the meaning of non-duality as primary. Since one does not create emanations to benefit beings. Therefore, the yogi does not fall into the wrong path. In the state of non-action, everything is accomplished. For this, there is no suffering of effort. If one clings to the self in this meaning.
Chinese
如此见解是提尔提迦派的观点。没有慈悲心的人，如今这个时代会出现，口中空说普贤行，没有伟大信心的内涵。如同破烂粗糙的容器，对因果之理感到厌倦，只依赖空洞的见解。由于没有信心地行事和放荡，无论经历多少劫的苦修，也无法与精髓的意义相遇。因此，应效仿善女的行为，无论做什么都会变成普贤行。即使拥有伟大信心的内涵，也不应舍弃清净的行为。即使能品尝禅定的至高滋味，控制气息，也要将众生的上师顶戴于头顶。即使了知三千世界皆为佛土，也不应与慈悲的意义分离。即使拥有不生不死的信心，也不应夺取众生粗细的性命。即使证悟了无聚无散的意义，也不应从事世间的俗务。即使显现了自性不确定的意义，也不应说谎，使其失去意义。即使安住于自性明点的状态，也不应贪求他人的财物。愤怒暴戾，内心冲突的魔，不是显现的对境。因为在那样的状态中没有那些，所以追随者也应如此。那些不给予如此教导的人，因为持有罗刹夜叉的血统，怎么能进入大乘的行列？有什么资格拥有大瑜伽士的名号？自诩为佛陀，却悬挂着绳索（指自杀）。奉行无为的至高瑜伽，了知无须舍弃，即使是光明的一面，如果说没有必要特意去做，那么更不用说不要作恶了。任运成就的行为和无为的行为，以及大悲的行持，永远不要与之分离。 如此是证悟、忆念和行持。过失、障碍、堕落和悬崖，都无需舍弃，因为在明点的法界中，没有堕落与不堕落的分别。如果执着于法性的意义，就会像烟和火一样产生过失和障碍。如果未生起任何念头，又怎会有过失与非过失的名称？对于到处游荡的人来说，会产生恐惧，对于无所去的人来说，就像远离恐惧一样。因此，对任何事物都不要怀疑。希望的心也是如此，要行持，这就是所说的远离希望和怀疑的意义。为了消除那些知识之眼混杂的翳障，这个滴眼剂，能使人远离白内障，证得大圆满身，愿所有现见者都能获得至高成就！男性傲慢
English
Thus, such a view is that of the Tirthikas. A person without compassion will appear in this present age, merely uttering the words of Samantabhadra, lacking the essence of great confidence. Like a tattered, coarse vessel, they become weary of the meaning of cause and effect, relying only on empty views. Due to acting without confidence and being dissolute, no matter how many eons of hardship they endure, they will not encounter the essential meaning. Therefore, emulate the conduct of the noble woman, so that whatever you do becomes the conduct of Samantabhadra. Even if you possess the essence of great confidence, do not abandon pure conduct. Even if you can taste the supreme flavor of meditation and control the breath, venerate the gurus of beings upon your head. Even if you know the three thousand worlds to be Buddha-fields, do not separate from the meaning of compassion. Even if you possess the confidence of being without birth and death, do not take the life of any sentient being, great or small. Even if you have attained the meaning of no gathering and no scattering, do not engage in worldly affairs. Even if the meaning of uncertain nature dawns, do not lie, causing it to lose its meaning. Even if you abide in the state of the self-existing bindu, do not covet the possessions of others. The demon of anger, violence, and inner conflict is not an object of appearance. Because those are not present in that state, the followers should also be the same. Those who do not give such teachings, because they hold the lineage of Rakshasas and Yakshas, how can they enter the ranks of the Mahayana? What qualification do they have to possess the name of a great yogi? Claiming to be a Buddha, yet hanging by a rope (referring to suicide). Practicing the supreme yoga of non-action, knowing that there is nothing to abandon, even the white side, if you say there is no need to do it intentionally, then needless to say, do not do evil. The spontaneously accomplished conduct and the conduct of non-action, and the conduct of great compassion, never separate from them. Thus, it is realization, mindfulness, and practice. Faults, obstacles, downfalls, and precipices need not be abandoned, because in the sphere of the bindu, there is no distinction between falling and not falling. If you cling to the meaning of the nature of reality, faults and obstacles will arise like smoke and fire. If no thought arises, what name is there for fault and non-fault? For those who wander everywhere, fear arises; for those who have nowhere to go, it is like being free from fear. Therefore, do not doubt anything. The mind of hope is also like that, practice it, this is what is said to be the meaning of being free from hope and doubt. In order to eliminate the cataract that mixes the eyes of knowledge, this eye drop, which can free one from cataracts and attain the Dzogchen body, may all who see it directly attain the supreme accomplishment! Male arrogance