Tibetan
དེ ངོ
Chinese
雖說具有法，然其本質所見唯是名，自之體性非言說對象。與他、幻化、數目相離，自他二者非因所生故，任何皆自性空。三時之中亦無成立，故自性本空。未作、不變、無明，本質不可說，以四族示之。所知二諦之本質，如暗與明般不合適，如葉示現般非由他生。任何皆不離二者，故超離邊際而稱中觀。於勝乘有差別，所緣微細乃其行。自心全然脫離四邊，為明故，智慧非由他生。由緣所生顯現之智慧，所見之事物高低軟硬粗。於六半部族之壇城中，所見稱為清淨。以清淨觀之，一切皆淨。以證悟思之，任何皆成。諸法皆是覺性之體性，以如是之智慧，如其法般顯現。智慧加持之顯現，因未領會而次第觀看，使顯空次第穩固。 儀軌事業與物之集合，二種瑜伽自在之論典，一切皆是心之波浪顯現故，彼即邊際空性明覺，無有因緣，遠離邊際之自性法身。如實安住之阿賴耶識七種，法身顯現之加持丸，於金剛等五智之壇城中，無有未成佛者，乃自性稠密之莊嚴。以緣道瑜伽二者，所顯現之任運瑜伽，加持稀有不可思議，若瑜伽明晰則視為平等。三種瑜伽次第顯現亦，說一與多分離，乃自明之日之智慧。為作二取等，神通非由他者，故稱自在方便之王。神通境心之理亦，乃方便與智慧之體性。 於蘊等父母壇城中，非由傳承乃自性顯現。於無二菩提心之本質上，輪迴之體性自然無有。藥王瑪吉達，凡所觸及皆成藥。
English
Although said to possess dharma, what is seen of its essence is only a name; its own characteristic is not an object of expression. It is separate from others, illusion, and numbers, and because self and other do not arise from causes, everything is empty of its own nature. Since it is not established in the three times, it is empty of its own nature. Unmade, unchanging, and unknowing, its essence is inexpressible, indicated by the four families. The essence of the two truths of knowable things, like darkness and light, is unsuitable, and like a leaf showing, it is not born from others. Whatever is inseparable from the two, is considered Madhyamaka because it transcends extremes. There is a distinction in the supreme vehicle; the subtle object of focus is its activity. One's own mind is completely free from the four extremes, and because of knowing, wisdom is not born from others. By the wisdom of arising appearances from conditions, the objects seen are high, soft, hard, and rough. In the mandala of the six and a half families, what is seen is called pure. If viewed with purity, everything is pure. If thought with realization, anything is accomplished. All things are the nature of awareness, and by the wisdom of suchness, they appear according to their manner. The appearance of the blessing of wisdom, because of not understanding, is viewed in sequence, making the appearance of emptiness gradually stable. The collection of ritual actions and substances, the treatises that speak of the mastery of the two yogas, all are appearances of the waves of the mind, therefore, that itself is the clear awareness of emptiness of extremes, the self-nature Dharmakaya, without causes and conditions, free from extremes. The seven consciousnesses of the Alaya, abiding as they are, the blessing pill of the Dharmakaya's appearance, in the mandala of the five wisdoms such as Vajra, there is no one who has not become a Buddha, it is the dense arrangement of self-nature. By the two, condition and path yogas, the spontaneously accomplished yoga that is manifested, although the blessings are wonderful and inconceivable, if the yoga is clear, it is considered equal. The sequential appearance of the three yogas also, speaking of separation from one and many, is the wisdom of the sun of self-awareness. Because of doing things like dualistic grasping, the miracles are not from others, therefore, it is called the king of skillful means of empowerment. The principle of the miraculous realm of mind is also, the characteristic of skillful means and wisdom. In the mandala of the father and mother of the aggregates, it is not from lineage but the appearance of self-nature. In the essence of non-dual Bodhicitta, the characteristic of samsara is naturally absent. The king of medicine, Makita, whatever it touches becomes medicine.
Chinese
安住于掌控的口诀，毒等也能转为菩提道。以方便掌控，不执著的，无碍智慧之眼显现，即使次第修习三种禅定，也认为掌控是心之神变，没有因果次第。后得入定的瑜伽论典，即是未生自明之智慧。功德圆满，游戏是自显现，数量颜色不定之身语意，自显现手印不可思议，为了普贤游戏故无取舍。任何也非心外之物，自显现任何也未生故，是远离分别思说的境界，从普贤母的虚空界中。 显现任何皆是母之界，自显现游戏虽不可思议，也不从莲花中动摇。在无有聚散的大乐中，不成佛也是一。 没有啊！众多数量的诸神，也如鱼从水中跃出般显现，光明的禅定以力量运行。若有谁安住于此，则未曾主要宣说誓言行等。唉！自性相符，自性圆满。因此，观等有差别，瑜伽三名之论典即是，事物本身如其所是，如是如实显现，在非共有的自性中，当自明现量清晰时，自显现脱离边，从相续中解脱。 智慧虚空无有中边，如是性逝，真实圆满，二种名言之法皆圆，是平等圆满大自在之庄严。事业功德任运成就，远离作者。彼事物本身若略示之，法与心本来无二，一切不杂，完全圆满，显现任何皆非是，将四者视为实有，执为天神，六种事物等，任何皆非，故具决定之词。离境无二，不自作意，于普贤之难示中，作者极微刹那间，幻相证悟之觉性显现，波浪与神变功德显现，此中本来没有。以四理，显现波浪等，只是表象，没有差别。因即金刚，缘即如是，因此，无生无灭等皆空。不显现自之外的他者，自也不作意如此，故显现空性为大空性。
English
Abiding in the oral instructions of control, even poisons are transformed into the path of enlightenment. With skillful control, the unobstructed wisdom eye that is unattached appears. Even if one meditates on the three samadhis in sequence, it is considered that control is a magical display of the mind, without a sequence of cause and effect. The yoga teachings of subsequent attainment, are the unborn, self-aware wisdom itself. When abilities are perfected, play is self-manifesting, the body, speech, and mind of uncertain number and color, self-manifesting mudras are inconceivable. For the sake of the play of Samantabhadra, there is no acceptance or rejection. Since nothing is other than the mind, and since self-manifestation is unborn, it is a state beyond conceptual thought and expression, from the space of the matrix of all, the good mother. Whatever appears is the realm of the mother. Although self-manifesting play is immeasurable, it does not move from the opening of the bhaga. In the great bliss of non-gathering and non-separation, one who is not enlightened is one. It is not! Even the deities of many or few numbers, appear like fish leaping from the water. The samadhi of light moves with force. If someone abides in this, vows and conduct are not primarily spoken. Alas! Nature is in harmony, nature is complete. Therefore, compared to the differences of views and so on, the three names of yoga are the teachings themselves, the thing itself as it is, manifesting without reversing it, in the self-nature that is not common. When self-awareness is clearly manifest, self-appearance is free from extremes and liberated from continuity. The sky of wisdom has no center or edge. Thus, the one gone to suchness, perfectly complete. All phenomena of the two terms are round. The ornament of the great being of equal completion. Spontaneous accomplishment of deeds and qualities, free from the doer. If that very thing is briefly shown, Dharma and mind are originally not two. All unmixed, completely perfect. Whatever appears is not anything, considering the four as real, holding them as gods. The six kinds of things and so on, are not anything, therefore possessing definitive words. Objectless, non-dual, not self-referential. In the difficult to show of Samantabhadra himself, the agent is extremely subtle, in an instant, the appearance of awareness that realizes illusion, the appearance of waves and miraculous powers, these were not originally present. With four reasons, the appearance of waves and so on, are merely appearances, there is no difference. The cause is the vajra itself, the condition is the same. Therefore, birthless, cessation, etc. are empty. Others than self do not appear, and self does not conceive of it in this way, therefore, the appearance of non-existence is revealed as great emptiness.
Chinese
嗡。 愿吉祥！总括二谛所说的一切显现，由于没有能阻碍它的心之外的其他事物，所以安立的显现是不可考察的。具足一切相的大空性，比佛陀还早就已成佛。三界所称说的诸法，都是依此考察后才安立显现的缘故，一切都说是显现的根本。由于任何事物本来就不存在，所以安立的事物就像小孩玩弄玩具一样。三时诸法一体没有差别，没有先前没有后来，本来就已存在。一切都是心光明，即是如来藏。不是造作的，不是常有的，没有偏颇的光明。是智慧四名的自性。是离边的，是思维的境界。超越了过去。大明点唯一，从恒常连续中本来解脱。再者，认为胜义七宝是其他的，那是为了调伏所化众生的方便，并非实有。如果不对任何事物执为神圣，那么无论想什么都没有过失，就像幻术师的幻术不会欺骗一样，这里没有错误的地方。因为是平等圆满大自在的缘故，超越了二谛的争论。再者，四二戏论寂灭的法界，自性空性即是如来藏。本来没有出生的，以四种方式确定的胜义谛实相。无上不住涅槃是确定的。仅仅因为那是自证智的缘故，从空性智慧的体性中，成为加持显现的基础，像如意宝一样次第显现。后得等乘的宗义，是二谛平等的法界。万法不造作，心光明。不错误，不造作，即是如来藏。果位任运成就的状态，所知差别变化胜义三者，这些都是观待安立，不可言说。四名等是能诠所知。本来就是如此了知的智慧，在转变为道和果位时，因为认为是因位的二和四，为了对境是同类相续的刹那。如实等空性智慧和，义理了知的时机智慧四者，意义的数量也有差别。一切都是自证智，了知光明。这也是没有遮蔽的确定之语。自生自证智，法界不住。时机四名，所以没有一体，诸法不混杂，自性光明之故。智慧的名称不可思议。真实圆满正等觉的也是，智慧没有对境，什么也不知，无余自性光明，没有分别念。
English
Oṃ. May there be auspiciousness! All that appears, encompassing the two truths, is none other than mind, which cannot be obstructed. Therefore, appearances that are imputed cannot be examined. The great emptiness that possesses all aspects, is enlightened even before the Buddhas. All the dharmas renowned in the three realms, are imputed after being examined based on this. Therefore, everything is said to be the root of appearance. Since nothing has ever existed from the beginning, imputed things are said to be like children playing with toys. All dharmas of the three times are one, without difference. Without a prior or a later, it has arisen from the beginning. Everything is the clear light of mind, which is suchness. It is unmade, not continuous, and clear without partiality. It is the very nature of the four names of wisdom. It is beyond extremes, the realm of thought. It has transcended the past. The great bindu is unique, liberated from the very beginning from the bondage of permanence. Furthermore, considering the seven noble riches as something other, that is merely a means to tame disciples, and is not the actual intention. If one does not regard anything as sacred, then whatever one thinks is without fault, just like the illusions of a magician are not deceptive. There is no error here. Because it is the great self of equality and completion, it transcends the disputes of the two truths. Furthermore, the dharmadhatu, where the four and two elaborations are pacified, is emptiness by its very nature, which is suchness. From the beginning, it is without birth, and the ultimate reality is ascertained by the four lineages. The unsurpassed, non-abiding is definitely asserted. It is solely because of that self-awareness, from the essence of emptiness and wisdom, that it becomes the basis for the appearance of blessings, appearing sequentially like a wish-fulfilling jewel. The tenets of the vehicles, such as subsequent attainment, are the dharmadhatu of the equality of the two truths. All phenomena are unconditioned, the clear light of mind. Unmistaken, unconditioned, it is suchness. The state of spontaneously accomplished fruition, the three aspects of knowable distinctions and ultimate reality, these are all dependent imputations, beyond expression. The four names and so on are the knowable that can be expressed. Wisdom that knows that it has been that way from the beginning, when transforming into the path and fruition, is considered as two and four in the causal stage, because the object is a momentary continuum of the same kind. The emptiness wisdom such as reality and, the four wisdoms of the occasion of knowing the meaning, also differ in the number of meanings. Everything is self-aware wisdom, knowing clearly. This is also an undeniable word without obscuration. Self-arisen self-awareness, the dharmadhatu does not abide. Because of the four names of the occasion, there is no oneness, and because all dharmas are unmixed, the self is clear. The names of wisdom are inconceivable. The very of the truly complete perfect Buddha, is also that wisdom has no object, knows nothing, and is the complete self-luminous, without conceptual thought.