English
Whatever arises is clear and empty. (Whatever arises is clear and empty.) Even when renunciation and compassion arise, they are clear and empty. (Even when renunciation and compassion arise, they are clear and empty.) Whatever arises, whatever appears, is all of one taste. Making distinctions of acceptance and rejection is a sin against oneself. (Whatever arises, whatever appears, is all of one taste. Making distinctions of acceptance and rejection is a sin against oneself.) Do not deliberately reject disturbing emotions and thoughts. Do not seek good qualities and miraculous powers from elsewhere. (Do not deliberately reject disturbing emotions and thoughts. Do not seek good qualities and miraculous powers from elsewhere.) Abandoning and adopting are of equal taste, with no difference in essence. Since it is not established separately from the primordial expanse, (Abandoning and adopting are of equal taste, with no difference in essence. Since it is not established separately from the primordial expanse,) Rest equally in that state of equality. When transformed into a state of effortless and actionless space, (Rest equally in that state of equality. When transformed into a state of effortless and actionless space,) No matter how the appearances of elaboration are displayed, they are like the moon in water, without action or owner. (No matter how the appearances of elaboration are displayed, they are like the moon in water, without action or owner.) No matter how the appearances of objects such as forms arise, since they do not go beyond the meaning of the original nature, (No matter how the appearances of objects such as forms arise, since they do not go beyond the meaning of the original nature,) There is no need to modify it; leave it relaxed. It is unchanging, like the sky. (There is no need to modify it; leave it relaxed. It is unchanging, like the sky.) Whatever actions of body, speech, and mind are done, and however elaborate practices are performed, (Whatever actions of body, speech, and mind are done, and however elaborate practices are performed,) All are the original, co-emergent. Practice in the state of knowing it as just its own light. (All are the original, co-emergent. Practice in the state of knowing it as just its own light.) The qualified lama is just the appearance of one's own mind. The nature of the lama is clear and empty, without arising or ceasing. (The qualified lama is just the appearance of one's own mind. The nature of the lama is clear and empty, without arising or ceasing.) Know that one's own mind is one with that. All appearances are just reflections of the mind. (Know that one's own mind is one with that. All appearances are just reflections of the mind.) One's own mind, the lama, and the three appearances, are different in name but have no difference in meaning. (One's own mind, the lama, and the three appearances, are different in name but have no difference in meaning.) Realize that all are of equal taste, like the sky. Realizing it as the Dharmakaya is the inclusion of devotion. (Realize that all are of equal taste, like the sky. Realizing it as the Dharmakaya is the inclusion of devotion.) Whatever actions are performed in relative appearance, are just the play of the Dharmakaya in one's own appearance, (Whatever actions are performed in relative appearance, are just the play of the Dharmakaya in one's own appearance,) And the means of leading sentient beings in the appearance of others into samsara. Seeing it only in that way is the perfection of devotion. (And the means of leading sentient beings in the appearance of others into samsara. Seeing it only in that way is the perfection of devotion.) Seeing whatever is done as the play of wisdom is called devotion to seeing the lama as the Sambhogakaya. (Seeing whatever is done as the play of wisdom is called devotion to seeing the lama as the Sambhogakaya.) Knowing that whatever good or bad is done is only for the benefit of others is seeing the qualified lama as the Nirmanakaya. (Knowing that whatever good or bad is done is only for the benefit of others is seeing the qualified lama as the Nirmanakaya.) Since the lama and one's own mind are inseparable, seeing it as the Dharmakaya is unchanging. (Since the lama and one's own mind are inseparable, seeing it as the Dharmakaya is unchanging.) Devotion to the Sambhogakaya and the Nirmanakaya arises. It is said that effortless, other-benefiting activity arises. (Devotion to the Sambhogakaya and the Nirmanakaya arises. It is said that effortless, other-benefiting activity arises.) This is just a summary of how to practice meditation. View, meditation, and conduct are what bring one to the end. (This is just a summary of how to practice meditation. View, meditation, and conduct are what bring one to the end.) It is important that there be no confusion in the practice of acceptance and rejection. (It is important that there be no confusion in the practice of acceptance and rejection.) Although the results of black and white karma are not deceiving, appearances are like illusions, without inherent existence. (Although the results of black and white karma are not deceiving, appearances are like illusions, without inherent existence.) Abandoning evil, doing good, and the Middle Way, whatever is done is transformed for the benefit of others, and at all times, (Abandoning evil, doing good, and the Middle Way, whatever is done is transformed for the benefit of others, and at all times,) Purity of vision, the deity's form, and connection with emptiness.
Tibetan
ད་མའི་དབྱིངས་ལས་གཡེལ་བ་མེད་པར་སྤྱོད། །དེ་ལྟར་ གནས་བདུན་རྣམ་དག་སྤྱོད་པ་ལགས། །མི་དགེ་རྒྱུ་འབྲས་གདོད་ནས་སྟོང་ཉིད་དུ། །ལེགས་ པར་རྟོགས་པའི་སྒོ་ནས་སྤང་པ་དང་། །ཉིན་མཚན་ཕྱེད་པར་དགེ་ལ་འབད་བྱེད་ཀྱང་། །ཆུ་ཟླ་ བཞིན་དུ་ང་རྒྱལ་རློམ་སེམས་མེད། །འདོད་ཡོན་གང་ལའང་ཞེན་པ་སྤངས་བྱས་ནས། ། ཚོགས་ཀྱིས་མི་སྒྲུབ་ཀུན་སྤངས་སྤྱོད་པ་ཅན། །ཆོས་བཞིན་འབད་པ་མེད་པར་རྙེད་གྱུར་ན། ། རང་སེམས་སྙིང་པོར་འཇོག་བཞིན་ལོངས་སྤྱོད་པ། །འདོད་པའི་མཐའ་དང་ངལ་ཞིང་དུབ་པ་ སྟེ། །མཐའ་གཉིས་སྤངས་པ་དབུ་མའི་ལམ་ཞེས་གསུངས། །འདོད་ཆུང་ཆོག་ཤེས་ལྡན་པའི་ སྒོ་ནས་ཀྱང་། །འདི་ལྟར་བསྒྲུབས་ན་སྤྱོད་པ་རྣམ་པར་དག །བྱ་བ་ཅི་བྱེད་ལེགས་ཉེས་ཅི་བྱུང་ ཡང་། །བྱང་ཆུབ་སེམས་ཀྱིས་ཟིན་ན་གཞན་དོན་ཡིན། །ཐུན་དང་ཐུན་མཚམས་སྤྱོད་ལམ་ ཐམས་ཅད་དུ། །སྣང་སྲིད་དག་སྣང་ལྷ་སྐུའི་ལམ་ཁྱེར་བྱ། །ཇི་ལྟར་སྤྱོད་པ་ཐམས་ཅད་རང་གི་ སེམས། །སེམས་ཉིད་ངོས་བཟུང་བྲལ་བ་དགག་སྒྲུབ་མེད། །བྱ་བ་ཐམས་ཅད་བྱས་སྟོང་ངང་ དུ་ཐིམ། །སྟོང་པའི་ངང་ལས་སྤྱོད་པའི་རྩ་མ་འགགས། །རང་ངོ་ཤེས་ཚེ་སྤྱོད་པ་ཅི་སྤྱད་ཀྱང་། ། བྱ་བྱེད་རོ་མཉམ་དབྱེར་མེད་གདོད་མའི་གཤིས། །དབྱིངས་ལས་གཞན་དུ་འཕོ་འགྱུར་མེད་ པ་ལ། །རྩོལ་མེད་ལྷུན་གྲུབ་ཐོབ་པར་བྱ་ཕྱིར་འབད། །ལྟ་སྒོམ་སྤྱོད་གསུམ་རྣམ་དག་ལ་ འབད་ན། །འབྲས་བུ་མཆོག་ལ་སོམ་ཉི་ག་ལ་ཡོད། །ལམ་ལྔ་ས་བཅུའི་རིམ་པ་མངོན་གྱུར་ ནས། །བརྩོན་འགྲུས་ལྡན་པས་ཚེ་འདིར་བྱང་ཆུབ་འགྲུབ། །རང་བཞིན་འགྱུར་མེད་སྐུ་གསུམ་ དང་། །གློ་བུར་མ་ཡིན་རྒྱུན་ཆད་མེད། །བསམ་གྱིས་མི་ཁྱབ་པ་ཡི་གནས། །འབྲས་བུ་འགྲུབ་ 1-602 པའི་གནད་བདུན་ཡིན། །ཐོག་མ་མེད་པའི་དུས་ཀྱི་དབྱིངས། །ཤེས་བྱ་གཤིས་ཀྱི་གནས་ ལུགས་ཏེ། །རྟོགས་ཤིང་གཏན་ལ་ཕེབས་པ་ལ། །འབྲས་བུ་ཐོབ་པར་མིང་དུ་བཏགས། ། སངས་རྒྱས་ཞེས་བྱ་བཟང་བཟང་པོ། །ལེགས་ནས་བྱུང་བ་མ་ཡིན་ཏེ། །གཞི་ཡི་གནས་ ལུགས་འགྱུར་མེད་དེ། །རང་གིས་རང་ས་ཟིན་པ་ལགས། །སྟོང་པའི་རང་བཞིན་ཆོས་ཀྱི་སྐུ། ། གསལ་བའི་རང་བཞིན་ལོངས་སྤྱོད་རྫོགས། །བྱ་བྱེད་སྣང་བ་སྤྲུལ་པའི་སྐུ། །སེམས་ཉིད་ གཅིག་པུ་སྐུ་གསུམ་དངོས། །འབྲས་བུ་སངས་རྒྱས་ཡོན་ཏན་ཀུན། །སེམས་ཀྱི་རང་སྣང་མ་ འགགས་པའི། །རྩལ་ཡིན་རྐྱེན་ལས་བྱུང་བ་མིན། །དུས་གསུམ་སྣང་བ་འཁྲུལ་པའི་ཆོས། ། དོན་ལ་འདས་དང་མ་འོངས་མེད། །རང་བཞིན་ངོས་གཟུང་མེད་
Chinese
不从本初之界散乱而行，如是乃是七处清净之行。从根本上通达不善之因果为空性，并通过此善加断除。日夜半时勤奋行善，却如水中月般毫无我慢自负。断除对任何欲妙的贪恋之后，不以积聚而行，是完全舍弃的行者。如法不费力气而获得，将自心安住于精要而享用。贪欲之边与疲惫困乏，舍弃二边即是中道。通过少欲知足，如此修持则行为完全清净。无论做什么，无论发生好事坏事，若以菩提心摄持，即是利他。在座间和座间休息的一切行为中，将显现存在观为清净，修持为本尊之身。无论如何行持，一切皆是自心。心性不可捉摸，无有取舍。一切行为皆融入已做之空性中。从空性中，行为之根源不会停止。认识自性之时，无论行持何种行为，所作与能作皆为同味无别之本初状态。在不从法界迁变的境界中，为了获得不勤任运成就而努力。若精进于见、修、行三者之清净，对于获得殊胜果位有何怀疑？五道十地的次第现前之后，以精进力在此生即可成就菩提。自性不变之三身，非为突发，而是永恒不断。是不可思议之境，是成就果位的七要点。无始之时的法界，是所知之自性实相，对此证悟并确定之后，便命名为获得果位。所谓佛陀，是极好极好者，并非从完善而来，而是基之实相不变，自己证悟自地。空性之自性是法身，光明之自性是圆满报身，所作所为之显现是化身，唯一之心性即是三身之真实。果位佛陀的一切功德，是心之自显不灭之力量，并非由因缘所生。三时显现皆是错觉之法，实则无有过去和未来，自性不可捉摸。
English
Acting without distraction from the realm of suchness, this is the practice of the seven pure abodes. From the very beginning, understand the cause and effect of non-virtue as emptiness, and through this, properly abandon it. Even when diligently engaging in virtue day and night, there is no pride or arrogance, like the moon in water. Having abandoned attachment to any desirable object, not accumulating, but living as a renunciate. If you attain what you need without effort, like finding it according to the Dharma, enjoy it while keeping your own mind as the essence. The extreme of desire and the exhaustion of fatigue, abandoning these two extremes is called the Middle Way. Through contentment and knowing satisfaction, practicing in this way, your conduct will be completely pure. Whatever you do, whether good or bad happens, if it is taken over by the Bodhicitta, it is for the benefit of others. In all activities, during sessions and in between sessions, take appearances and existence as pure, and practice taking the form of a deity. However you act, everything is your own mind. The nature of mind is beyond grasping, without acceptance or rejection. All actions dissolve into the emptiness of having been done. From the state of emptiness, the root of action does not cease. When you know your own nature, whatever actions you engage in, the act and the actor are of the same taste, inseparable, the primordial state. In the realm that does not change from the Dharmadhatu, strive to attain effortless spontaneous accomplishment. If you strive for the purity of view, meditation, and action, what doubt is there about attaining the supreme result? When the stages of the five paths and ten bhumis become manifest, through diligence, you will attain enlightenment in this life. The three kayas, which are unchanging in nature, are not accidental but continuous. It is an inconceivable state, the seven key points for accomplishing the result. The realm of beginningless time is the nature of knowable things, the reality of their nature. When this is realized and determined, it is named as attaining the result. The so-called Buddha is the very good, the excellent one, not coming from perfection, but the unchanging reality of the ground, realizing one's own ground. The nature of emptiness is the Dharmakaya, the nature of clarity is the Sambhogakaya, the appearance of actions is the Nirmanakaya, the single nature of mind is the actual three kayas. All the qualities of the result, the Buddha, are the unceasing power of the self-appearance of the mind, not arising from conditions. The appearances of the three times are all illusory phenomena, in reality, there is no past or future, the nature is ungraspable.