English
Yogis do not need to meditate with a focused mind, because wisdom arises from the non-arising of conceptual thoughts in one's own mind. For the sake of those with faith, there is no need to rely on meditation. Listen again to the essence of the assembled heroes. Because the appearance of objects is not established as a field of experience, wisdom naturally arises like the sky. By realizing the meaning of one's own mind in the state of Dharmakaya, if yogis do not meditate on anything in their minds, they will achieve accordance with the meaning of the true view. Listen again to the essence of Vajrasattva. In order to cut off the wrong paths of Dzogchen, there is no meditation. If one thoroughly understands that wisdom is pure without meditation, even if one meditates, there is no fault, like the sky of the Dharmadhatu. Non-meditation fulfills all hopes, and although it pervades everything and is not incomplete, it is difficult for everyone to realize without encountering the oral instructions. The Great Perfection View, the profound and complete lineage of wisdom, Chapter Twenty-one, "Without Meditation, Without Separation," is complete. The King of All Awareness, the Dharma Lord, spoke thus: The Dharmakaya, the essence of one's own mind, does not abide in the manifest senses but pervades all. To indicate this as the Dharmakaya in words, even Vajrasattva cannot express it. Listen again with your mind, Vajrasattva. Wisdom that transcends the words of samsara and nirvana, its shape and color are not the objects of the senses. Even the Buddhas cannot indicate or express it. The meaning of one's own mind, which is difficult to express and examine, that enlightenment which transcends existence, non-existence, and the middle way, the wisdom of remembering non-existence in the mind, even Samantabhadra cannot see it, it is the supreme of viewing. This body of ripening, which is strengthened by the power of grasping and attachment, although the senses and objects are named, in terms of meaning, it cannot represent even a particle. For example, the sky inside a vase, although it can be said to be non-existent, it is not the great sky. Likewise, even if one meditates on the meaning with one-pointed non-conceptualization, it is not the view of the great self-arising wisdom. Like a broken vase dissolving into the great sky, the body separated from the self, the essence of one's own mind, that is the realm of bliss revealed by intelligence. Only that, but even Samantabhadra cannot express the Dharmakaya of self-essence. The Great Perfection View, the profound and complete lineage of wisdom, Chapter Twenty-two, "Inexpressible," is complete. Furthermore, listen to the assembled Vajrasattva, concerning the signs and indications of
Chinese
我将宣说，善加领受，用心谛听。无执、自明、安乐且不动的，那即是自之法身，确实是。因此，无有错谬的智慧虚空，不离于此，是确信之殊胜体验。现在，再听金刚萨埵大士之言，于胜义中显明，无执安乐，证悟法性之义，智慧不动摇，恒常不离，自明不思之体验，彼义不为因缘所变之自明身，断绝初始与终结，故无无明黑暗。因此，自生法身大体验，三时为一，无有沉溺、高扬、增减。彼之功德，与自生虚空同等。现在，再听聚集之眷属之精要，口诀精要，于义无有等同，不离法性之义，是胜者之意。不作意而安住于自性时，身语行为，任何皆无损。彼即是证悟佛陀之意。具足见地之确信，智慧自明之心，彼之功德，圆满一切佛法，非是未来，于此时成熟果实。现在，再谛听眷属之精要，自生广大遍布，具足安乐之意体验，众生之时，具足成佛之果。彼之智慧，即是当下之心。如是证悟，是意之体验中所说。所说之体验次第，体性是法身，意义相同，是自生身。彼义真实，果与基相同。三时胜者之功德无余，于彼瑜伽士圆满具足。大圆满见，从智慧深处圆满之续部中，开显了决定意义的见地确信体验之品，第二十三品。此后，普贤心王，为了义之大相，对眷属开示道：梦兆、习气清净之相出现，以及获得地之相和受压迫之相，还有内相，具备三界之功德，以及果于当下成就，确定无疑地宣说了。现在，再用心听金刚萨埵之言，为了确定通达，体验是明晰的，梦中习气清净之相出现是：恒常赤身裸体，焚烧火焰，横渡河流，想要用瓶水从头到脚彻底清洗，在清净的虚空中飞行和结跏趺坐。现在，再
English
I shall speak, listen attentively and hold it in your mind. Unattached, self-luminous, blissful, and unwavering, that itself is your own Dharmakaya, indeed. Therefore, the space of wisdom without error, not straying from it, is the supreme experience of confidence. Now, listen again to the great Vajrasattva, clear within the definitive meaning, unattached bliss, realizing the meaning of the nature of reality, unwavering wisdom, constantly inseparable, the experience of self-luminous non-thought, that meaning, the self-aware body that does not change due to conditions, without the darkness of ignorance because beginning and end are cut off. Therefore, in the great experience of the self-born Dharmakaya, the three times are one, without sinking, elation, increase, or decrease. Its qualities are equal to the self-born sky. Now, listen again to the essence of the assembled retinue, the essential pith instructions, without equal in meaning, not straying from the meaning of the nature of reality, is the mind of the Victorious Ones. When abiding in the natural state without deliberate focus, body, speech, and actions, nothing is impaired. That itself is experiencing the intention of the Buddhas. Possessing the confidence of the view, the self-luminous mind of wisdom, its qualities complete all the Buddha's teachings, the fruit ripens in this very time, not in the future. Now, listen well again to the essence of the retinue, the experience of the intention of self-born, vast expanse, endowed with bliss, at the time of sentient beings, possessing the fruit of Buddhahood. Its wisdom is the mind of this very moment. Such realization is spoken of as the experience of intention. The sequence of experiences that were spoken of, the essence is the Dharmakaya, the meaning is the same, it is the self-born body. That meaning is truly, the fruit and the ground are the same. All the qualities of the Victorious Ones of the three times, are completely and perfectly present in that noble yogi. From the tantra of Great Perfection, the view that is completely perfected from the depths of wisdom, the chapter on showing the confidence of the view of definitive meaning, the twenty-third chapter. Then, the King of All-Awareness, the Mind, for the great signs of meaning, spoke to the retinue: Dream signs, the appearance of signs of purification of habits, and the signs of attaining the ground and the signs of oppression, and the inner signs, possessing the qualities of the three realms, and the fruit is definitely accomplished in this very moment, he declared with certainty. Now, listen again with your mind to the words of Vajrasattva, in order to ascertain understanding, the experience is clear, the appearance of signs of purification of dream habits is: constantly naked, burning a fire, crossing a river, wanting to thoroughly wash from head to toe with a vase of water, flying in the pure sky and sitting in vajra posture. Now, again,
Chinese
金刚萨埵请用心听。 瑜伽行者以殊胜之行获得地， 如攀登树木、建造佛塔， 以及同时见到三界，不执着而生起。 以三摩地必定能镇伏大地， 了悟此理，显现瑞相， 如于虚空中骑狮而行，毫无畏惧， 左右臂膀日月显现， 手持须弥山，必定于空中行走， 或安住于云端之上等现象显现。 现在再听聚集之众的核心要义， 瑜伽行者殊胜士夫具誓者， 不为分别念所阻隔，智慧之界， 平等性达到究竟，一切大乘道皆度越， 无论作何行，皆不离三摩地之界， 于串习之界中，将变得极为明晰， 胜者的密意，法性自然生起之界， 无有自他二元对立之见。 因此，宣说具足三界之智慧。 大圆满见智慧深奥圆满续中，显示征相品第二十四。 此后，聚集之眷属再次请问： 于了悟自心之义的瑜伽行者之行中， 无有束缚解脱之行的意义为何？ 无有地道修习之意义为何？ 如何守护誓言而无有违犯？ 于何处作遮破之见的对治？ 听闻此问，赐予开示： 诸佛之意如何， 自性不作改变，即是如是性。 证悟法身无生之后，为利有情， 显现种种形象的化身， 行持十二事业，利益有情达到究竟， 以悲心之化身调伏一切所化众生， 然具智慧者，毫无丝毫傲慢之心， 因无有自他之分别， 本初即是无二无别意义之法身， 于随顺世俗之相中，如大海般行持， 圆满成办大悲之利生事业。 虽未曾离开自生智慧之界， 然为众生之怙主，普贤王如来， 因无有自他之取舍， 于行持之海中，随心所欲地行持种种事业。 莲花之生起，其因乃是淤泥， 然莲花却不被淤泥之过失所染污， 如是，若能证悟法性无有取舍， 则无有分别念之智慧，丝毫不会退失， 不作座间修，恒常的...
English
Vajrasattva, please listen with your mind. Also, the noble yogi attains the ground through practice, Like climbing trees and building stupas, And simultaneously seeing the three realms, arising without attachment. With samadhi, one will surely subdue the earth, It is said that signs of realizing this will arise, Like riding a lion in the sky without fear, The sun and moon appearing on the right and left arms, Holding Mount Meru and surely walking in the sky, Or sitting on top of floating clouds, and so on. Now also listen to the essence of the assembled gathering, For the noble yogi, the supreme being, the one with vows, Without interruption by thoughts, the realm of wisdom, Equality reaching the ultimate, all great paths crossed over, Whatever is done, the realm of samadhi is not diminished, In the realm of habituation, it will become very clear, The intention of the Victorious Ones, the realm of self-arising nature of reality, There is no seeing of self and other as two. Therefore, the wisdom possessing the three realms is explained. From the Tantra of the Great Perfection, the View of Wisdom, the Profoundly Complete, the Twenty-fourth Chapter, Showing the Signs. Then, the assembled retinue asked again: In the practice of the yogi who realizes the meaning of his own mind, What is the meaning of the practice without bondage and liberation? What is the meaning of not needing to purify grounds and paths? How is it that vows are kept and there is no transgression? Where does one apply the view that refutes concepts? Having heard this request, he gave the command: How is the intention of the Buddhas? One's own nature, unaltered, is suchness itself. Having realized the unborn Dharmakaya, for the benefit of beings, The Nirmanakaya with forms appearing in various ways, Performing the twelve deeds, the benefit of beings reaching the ultimate, Taming all those to be tamed with the Nirmanakaya of compassion, Yet the wise one with wisdom has not even a speck of arrogance, Because there is no perception of self and other, From the beginning, the Dharmakaya is one in meaning, without duality, In the ocean of conduct, acting in accordance with conventional appearances, He perfectly accomplishes the benefit of beings with great compassion. Although he has not moved from the sphere of self-arising wisdom, He is the protector of beings, Samantabhadra, Because there is no accepting or rejecting of self and other, In the ocean of conduct, he acts in various ways as he pleases. The cause of the lotus flower is mud, But the lotus is not stained by the faults of the mud, Likewise, if one realizes that the nature of reality has no accepting or rejecting, Then the wisdom without conceptualization will not diminish even a speck, Without meditating in sessions, the continuous...