English
Practicing emptiness as wisdom means that emptiness is great wisdom, and practice by realizing the nature of wisdom. Practicing wisdom as spontaneous accomplishment means that wisdom is spontaneously accomplished, and practice by leaving it uncorrected in its own state. Leaving spontaneous accomplishment in its own state means that spontaneous accomplishment is left in its own state, and practice by leaving it in a non-dual state. Liberation by leaving it in its own state means that liberation is attained by leaving it in its own state, and liberation is attained by leaving it in a non-dual state. From the tantra of the Great Perfection, the gathering of all definitive meanings, the wisdom equal to space, the eleventh chapter, which teaches the order of practice. Then, to the assembled gatherings, the order of conduct was taught. First, dwell in a solitary forest. Then, accomplish the guru's command. Then, cherish all sentient beings. Then, abandon all sins. Then, practice all virtues. Then, strive for the benefit of oneself and others. Then, practice without distinguishing samsara and nirvana. Dwelling in a solitary forest means dwelling in a solitary forest, and practice by abandoning desires. Accomplishing the guru's command means accomplishing the guru's command, and practice by not transgressing the guru's command. Cherishing all sentient beings means cherishing all sentient beings, and practice by benefiting all sentient beings. Abandoning all sins means abandoning all sins, and practice by abandoning all sinful actions. Practicing all virtues means practicing all virtues, and practice by accomplishing all virtuous actions. Striving for the benefit of oneself and others means striving for the benefit of oneself and others, and practice by accomplishing the benefit of oneself and others. Practicing without distinguishing samsara and nirvana means practicing without distinguishing samsara and nirvana, and practice by dwelling in a state of non-distinction between samsara and nirvana. From the tantra of the Great Perfection, the gathering of all definitive meanings, the wisdom equal to space, the twelfth chapter, which teaches the order of conduct. Then, to the assembled gatherings, the order of results was taught. First, realize appearance as illusion. Then, realize appearance as mind. Then, realize mind as emptiness. Then, realize emptiness as wisdom. Then, realize wisdom as spontaneous accomplishment. Then, leave spontaneous accomplishment in its own state. Then, liberation is attained by leaving it in its own state. Realizing appearance as illusion means that all appearances are illusion, and realize by comparing examples of illusion. Realizing appearance as mind means that all appearances are mind, and realize the clear light of the nature of mind. Realizing mind as emptiness means that mind is great emptiness, and realize by realizing the nature of emptiness. Realizing emptiness as wisdom means that emptiness is great wisdom, and realize by realizing the nature of wisdom. Realizing wisdom as spontaneous accomplishment means that wisdom is spontaneously accomplished, and realize by leaving it uncorrected in its own state. Leaving spontaneous accomplishment in its own state means that spontaneous accomplishment is left in its own state, and realize by leaving it in a non-dual state. Liberation by leaving it in its own state means that liberation is attained by leaving it in its own state, and liberation is attained by leaving it in a non-dual state. From the tantra of the Great Perfection, the gathering of all definitive meanings, the wisdom equal to space, the thirteenth chapter, which teaches the order of results.
Tibetan
ས་གཅིག་ཐར་མི་ཐོབ།། ལྷག་མཐོང་མེད་ཕྱིར་སྐྱེ་བོ་རང།། དོན་རྟོགས་ཡུལ འདི་ཆོས་ཀྱི་དབྱིངས།། ད་ཡང་འཁོར་གྱི་སྙིང་པོ་ཉོན།། བདེན་པ་བཞི་ཡིས་སྒོར་ཞུགས་ནས།། དབུགས་ལ་སེམས་ཞུགས་འགོག་པར་བསྒོམ།། སྔོན་གྱིས་བསྟན་པ་ལ་ཞུགས་ནས།། ད་ལྟའི་སྟན་ལ་མཉམ་པར བཞག།ད་ལྟའི་བསྟན་པ་ལ་བཞུགས་ནས།། མཁན་སློབ་བསྡོམ་པའི་ཁྱད་པར་གྱིས།། རེ་དོགས་སྤྱོད་པ་ཆེད་བྱེད་པའི།། དཀའ་ཐུབ་ལུས་གདུང་བཟོད་པ་ཡི།། སེམས་ཀྱིས་ལུས་ངག་བཙོན་དུ་བཟུང།། མ་འོངས་ སྨོན་ལམ་རྗེས་འདེབས་ཀྱང།། རྡུལ་དང་ཤེས་པ་གཉིས་འདོད་པས།། གླང་ཆེན་འདམ་དུ་བྱིང་བ་ལྟར།། ལུས་ངག་ལས་ཀྱི་རྩོལ་བ་ཡིས།། འབྲས་བུ་མི་ཐོབ་སྙིང་རྗེའི་གནས།། ད་ཡང་འདུས་པའི་སྙིང་པོ་ཉོན།། བླ མ་དག་ལ་མི་བསྟེན་པར།། རང་སེམས་དོན་ལ་བློ་སྦྱངས་ཕྱིར།། རྟེན་འབྲེལ་ཕྱི་ནང་རྩད་བཅད་ནས།། ཡུལ་རྣམས་ཕྱོགས་ཆ་བཅད་གཞིག་ནས།། བསེ་རུ་ཁྱུ་ལྡིང་དཔེ་བཞིན་དུ།། སྒོ་ལྔ་མི་འགེག་རྒྱུ བ་འགེག།རྗེས་འབྲང་མེད་པ་ཙམ་དུ་བསྒོམ།། ནན་བསྒོམ་ཡིན་ཕྱིར་དོན་དང་འགལ།། སྟོང་པ་ཉིད་ལ་རྟེན་འཆའ་བས།། སྤང་སྡུད་ཞེན་པ་ཡོད་ཕྱིར་གོལ།། བཙན་པར་མི་འགྱུར་ཉམས་པ་ཡིས།། ནོང་བུས་རྒྱལ་ སྲིད་བསྒོམ་པ་འདྲ།། ད་ཡང་རྡོ་རྗེ་སེམས་དཔའ་ཉོན།། ཆོས་རྣམས་སེམས་སུ་བསྡུས་ནས་ནི།། སེམས་ཙམ་ཀུན་གཞི་རྟོག་པ་ཡི།། གོང་འོག་ཤེས་དག་སྐད་གཅིག་འདོད།། རིག་པ་རང་རྒྱལ་གྲངས་ཅན་གོལ།། རྟག དང་ཁྱད་མེད་སྒྲོ་འདོགས་ནོར།། ཆོས་སྐུ་རང་རིག་འགྱུར་བ་མེད།། དབུ་མ་པ་ཡིས་འདོད་གཞུང་དེ།། ངོ་བོ་དངོས་མེད་གཞིག་བྱས་ཏེ།། ཡུལ་སེམས་བཞི་པ་སྟོང་པར་འཁྲུལ།། ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་ལྟུང།། ཆད་དང་ཁྱད་མེད་སྟོང་པར་འཁྲུལ།། སྟོང་ཞིང་རང་བྱུང་ཆོས་སྐུ་ཡིན།། ད་ཡང་འདུས་པའི་སྙིང་པོ་ཉོན།། སེམས་ཙམ་དབུ་མའི་མཚན་ཉིད་དེ།། ཀུན་རྫོབ་དང་ནི་དོན་དམ་དུ།། སོ་སོར་རྟོགས་པའི་ཤེས་རབ་ཀྱིས།། བདེན་པ་གཉིས་གཉིས་དོན་དག་ཏུ།། ཀུན་རྫོབ་སྒྱུ་མ་ཙམ་དུ་ཤེས།། དོན་དམ་སྤྲོས་དང་བྲལ་བ་ལ།། མི་དམིགས་ཞི་གནས་ལྷག་མཐོང་དུ།། རྩེ་གཅིག་སེམས་ཀྱིས་ཏིང་འཛིན་བསྒོམ།། སྤྱོད་པ་སྙིང་རྗེས་གཞི་བཟུང ནས།། ཕ་རོལ་ཕྱིན་བཅུ་ལམ་ལྔ་ལ།། སེམས་བསྐྱེད་གཞན་དོན་ཆེད་དུ་བྱེད།། བདག་གཞན་སྒྱུ་མ་ཙམ་དུ་འཛིན།། འབྲས་བུ་ངེས་པར་འདོད་པ་ནི།། ཀུན་རྫོབ་སྒྲིབ་སྦྱངས་དོན་དམ་གྱིས།། བདེན་པ་མཐོང་བ་ཆེད དུ་བྱེད།། གཅིག་པོར་ནས་ནི་གཅིག་འཚོལ་བ།།
Chinese
一地不得脱， 无胜观故众生自。 悟义处此法界性， 今又闻轮之精要。 以四谛入门后， 于气入心修止息。 入于先前之教后， 于今之座平等住。 住于今之教后， 以堪布师徒之差别， 为作希忧行境之， 苦行身痛忍受之， 以心执身语如囚。 未来发愿作随行， 以欲尘识二者故， 如象没入泥潭中。 身语业之勤作故， 不得果位可怜悯。 今又闻集之精要。 不依止于诸上师， 为于自心义上修心故， 断定内外缘起后， 断灭诸方处分后， 如犀牛独行之譬喻， 五门不遮断续流， 仅修无有随从者。 以是强调故与义相违， 以于空性执为依， 以有舍取执着故为错。 不转为强大衰败故， 如童子修习王位。 今又闻金刚萨埵。 诸法摄集于心后， 唯心阿赖耶识之， 欲上下识刹那净。 觉性自立数论者错， 立常无别增益谬。 法身自明无有变， 中观派所许宗义彼， 破除自性实有已， 误认境心四者为空。 堕入无所有之生处， 误认断无别为空性。 空性自生即法身。 今又闻集之精要。 唯心中观之体性者， 于世俗与及胜义中， 以各别了知之慧， 二谛二谛为要义， 了知世俗唯如幻。 于胜义离戏论者， 于不缘寂止胜观中， 以专注之心修禅定。 行持以悲心为基础， 于十度五道之上， 为利他而发菩提心。 执著自他唯如幻。 欲求果位决定者， 以世俗净障胜义谛， 为见真谛而行持。 从一而寻觅唯一者。
English
One ground is not attained, Because of the lack of higher seeing, beings themselves. The place of realizing the meaning is this realm of Dharma, Now listen to the essence of the wheel again. Having entered the door with the four truths, Meditate on stopping the mind's entry into the breath. Having entered the teaching of the past, Rest equally on the seat of the present. Having stayed in the teaching of the present, With the distinction of the Khenpo and disciple, For the sake of making hope and fear the object of practice, The endurance of physical suffering of asceticism, The mind holds the body and speech as prisoners. Even the future aspiration to follow, Because of desiring both dust and consciousness, Like an elephant sinking into the mud, Because of the effort of body, speech, and action, The place of compassion where the fruit is not attained. Now listen to the essence of gathering again. Without relying on the lamas, For the sake of training the mind on the meaning of one's own mind, Having ascertained the inner and outer dependent arising, Having cut and destroyed all directions and parts, Like the example of a rhinoceros wandering alone, Without obstructing the five gates, obstruct the continuous flow, Meditate only on having no followers. Because it is emphasized meditation, it contradicts the meaning, Because of relying on emptiness, Because of having attachment to abandoning and gathering, it is wrong. Because it does not turn into strength and decays, Like a child meditating on kingship. Now listen to Vajrasattva again. Having gathered all dharmas into the mind, The Mind-Only, the basis of all, the conceptual, The upper and lower consciousnesses are desired to be purified in an instant. Awareness, self-sufficient, the Samkhyas are wrong, Establishing permanence and non-difference is an error of superimposition. The Dharmakaya is self-aware and unchanging, That tenet accepted by the Madhyamikas, Having destroyed the self-nature as truly existent, Mistakenly thinking the four objects of mind as empty. Falling into the birthplace of nothingness, Mistakenly thinking emptiness as annihilation and non-difference. Emptiness and self-arising is the Dharmakaya. Now listen to the essence of gathering again. The nature of Mind-Only Madhyamika, In conventional and ultimate truth, With the wisdom that distinguishes each, The two truths, two truths, are essential, Knowing the conventional as merely illusion. In the ultimate, free from elaboration, In the non-objective, peaceful abiding, higher seeing, Meditate on samadhi with a focused mind. Practice is based on compassion, On the ten perfections and five paths, Generate bodhicitta for the sake of others. Holding self and other as merely illusion. Desiring the fruit to be definite, With the conventional purification of obscurations, the ultimate truth, Practice for the sake of seeing the truth. From the one, seeking the only one.