English
Mother Yongsik etc. In short, realizing all appearances and existences as the mandala of deities and consorts, and with such an appearance, clearly visualizing with samadhi to the ultimate, practicing the fruit of the Vidyadhara who holds the ripeness, and progressing gradually. Thus, all sentient beings of the six realms that appear are naturally the mandala of the Victorious Ones. Abiding in the spontaneously accomplished state from the beginning in a non-dual manner, it is not like transforming evil into good by the power of effort, but rather the nature of non-duality itself is manifested, please act accordingly, this is the instruction of the inseparability of the base and the result. Secondly, confessing according to the scriptures, there are also three: the base, the path, and the result. First, the subtle body, speech, and mind, the three chief mothers and the five chakras, etc., the channels and life force, that is, the root and branch winds, and citta, which is the essence, relying on the channels and winds to become the support of the mind, and the bindu, and relying on the actions of these three, these coarse body, speech, and mind are Guhya Great Secret, that is, the great secret of secrets, not to mention ordinary worldly people, even the Shravakas and Pratyekabuddhas do not know even a small part of it, the inexhaustible treasury of the adornment wheel of body, speech, and mind, which is naturally abiding. Thus, the body channels and elements are the vajra of the body, because these naturally abide in the reality of appearance and emptiness from the beginning. Similarly, the speech wind element is the vajra of sound and emptiness speech. The mind bindu is the vajra of clarity and emptiness mind, although it abides, but in front of sentient beings who do not know it, it is like naturally hiding and concealing, hence it is called the secret of secrets. Thus, the subtle and coarse three doors abide inseparable from the three primordial secrets, the appearance aspect of these is bliss all-pervading, and the emptiness aspect is the mother of the realm all-pervading, the two are inseparable, the son great bliss Bodhicitta wisdom vajra or self-born wisdom is one taste, with the difference of the reversal aspect, it is divided into the five wisdoms and the four liberation wisdoms, etc., therefore it is the play of the nine realms of the indestructible vajra wisdom, the great glorious Heruka nine deities appear, and in the impure state, the four dhyanas, the four formless realms, and the desire realm, that is, the nine grounds of the three realms, are confessed as inseparable. The cycle of existence and nirvana is inseparable.
Chinese
以见解忏悔。第二是道：不经任何人为改造，自然显现的一切都知晓安住于本尊的坛城中，仅以述说本尊的心髓而使其觉醒，使本尊的殊胜身圆满显现，并以平等且不混杂的方式行持。那也是乐空无二，平等性法身。在那之中，通过证悟、串习，使功力圆满，从而证悟轮涅无别，因此，精通于原本就不会被退失的障碍所迷惑的甚深咒语方便，于轮涅不二中，忏悔一切过患皆为不舍自净之方式。第三是果：外观和内观所显现的器情万象，于无二法身界中，执着于有情之境的补特伽罗我，以及除此之外的各种法之自性皆无成立，因此，通达并串习二者安住于自性平等性中。五种瑜伽道达到究竟，从而使轮回于善趣和恶趣之因的集起，以及果苦之二法，总而言之，由一切杂染轮回所摄持的一切，于无二大乐界中，不舍自净，愿能达到究竟之果。第三，如诀窍般忏悔，分为真实的忏悔，以及开示如是忏悔之利益二者。第一者，又分为如基、道、果般忏悔三者。第一，显现与有寂所摄的一切法，所有这些显现，于一切行境中，皆为无有不净之普贤王如来，远离一切分别念变异之苦，乃是大乐之境。那既非存在、非不存在、非常、非断灭等等边见，虽然以意专注于此，安住于超越具有相之行境的言语之道之自性中。像这样，由于未证悟自然安住、未经改造的如是安住之实相，以至于在轮涅、取舍等见解的支配下，以各种作为的扰动而遮蔽了法性，那样的自性，并非以分别念改造，也非以其他对治来舍弃，而是在证悟不舍自解脱之界中忏悔。
English
Confession through View. Second is the Path: Without any artificial alteration, knowing that all that appears naturally abides in the mandala of the deity, awakening it by merely uttering the essence of the deity, clearly revealing the supreme body of the deity in its entirety, and acting in a manner that is equal and unmixed. That is also the indivisibility of bliss and emptiness, the Dharmakaya of equality. In that, by perfecting the skill of realization and habituation, one realizes the inseparability of samsara and nirvana, and therefore, being skilled in the profound method of mantra that is never misled by the obscurations of degeneration, in the non-duality of existence and peace, confessing all faults as self-purifying without abandonment. Third is the Fruit: The outer and inner appearances of the vessel and its contents, in the realm of the non-dual Dharmakaya, the individual self or "I" that clings to sentient beings, and the nature of the various phenomena other than that, are not established, therefore, understanding and habituating that the two abide equally in the nature of equality itself. The five paths of yoga are completed, thereby causing the arising of the cause of samsara in the higher and lower realms, and the two aspects of the suffering of the fruit, in short, all that is encompassed by all defiled samsara, in the realm of non-dual great bliss, may it be purified in its own place without abandonment, and may the ultimate fruit be attained. Third, confessing according to the instructions, divided into the actual confession and the explanation of the benefits of such confession. The first is divided into three confessions like the base, path, and fruit. First, all these phenomena encompassed by appearance and existence, in all spheres of activity, are the pure Samantabhadra, the state of great bliss free from all the pains of the transformations of conceptualization. That is neither existence, nor non-existence, neither permanence nor annihilation, and so on, although focusing on this with the mind, it abides in the nature that transcends the path of words with objective characteristics. Like this, because of not realizing the reality of such abiding that is naturally abiding and unaltered, under the influence of views such as samsara and nirvana, acceptance and rejection, the nature of that which has become obscured by the Dharma nature due to the agitation of various actions, is not transformed by conceptualization, nor is it abandoned by other antidotes, but is confessed in the realm of realizing self-liberation without abandonment.
Chinese
由于实相安住于无有舍弃与对治、解脱的法性大平等中，因此，以普遍分别的意识将舍弃与对治等视为对实相之义的证悟的障碍，要知道这一点后，将实相安住于无得失的平等中，这是所有忏悔之王。如云：若欲行忏悔，正直而住观真实，于此无有当除者。如是等等所说。第二，该法性于过去、现在、未来三时中，亦不离其自性，因此，没有变迁与改变，且由于没有能如实描绘它的表诠或言词，因此，其自性本来就是如此。现在意识不对它进行努力，也无法通过道来成就，因此，它安住于如虚空般的自性中。由于自性周遍轮回与涅槃的一切，因此，轮回与涅槃的一切都随其所欲而转变，是这样的：无论以何种方式行事，显现为何种状态，也丝毫不会超出它的自性而安住，因此，现在丝毫不需要修行与努力，一切都如在虚空中嬉戏与运行一般。因此，将执着等所有颠倒分别念，也无有改造地知晓为自性大菩提之道以外的他者，因此称为忏悔。此处，虽然将菩提与道显示为因果各异，但如果证悟了那些颠倒的自性，则颠倒本身不舍弃而自解脱，因此说为菩提之道，与此理相同，在甚深之经部中也说：烦恼乃是菩提金刚之基。如是等等所说。因此，在此理中，将忏悔之对境视为道的违品，将忏悔之行为视为对治，如果以二者相异而观之，则将自性本不成立的舍弃视为存在，这如同因虚空而恐惧一般，是低劣意识的显现，因此，在此处证悟为无舍弃本净。了知道与非道自性平等，是无有勤作之道的瑜伽，是最为殊胜的。第三，如是，对于显有安住于大乐之中，丝毫不需要勤作修持，因为所有以勤作而成就的事物以及低劣宗派的各种意愿，实际上是错
English
Since the reality abides in the great equality of the nature of phenomena, without anything to be abandoned, any antidote, or any liberation, understanding that viewing things to be abandoned and antidotes, etc., with a mind of pervasive conceptualization, obscures the seeing of the meaning of reality, and placing the reality in equality without gain or loss, this is the king of all confessions. As it is said: If you wish to do confession, abide straight and look at reality. There is nothing to be removed here. As it is said and so on. Secondly, that nature of phenomena does not waver from its own nature at all times, so there is no change or alteration, and since there is no sign or word to represent it as it is, its nature is inherently so. Now, the mind does not make effort on it, and it cannot be accomplished by the path, so it abides as if in the nature of the sky. Since its nature pervades all of samsara and nirvana, all of samsara and nirvana are transformed as desired, like this: No matter how things are done or how they appear, they remain without ever going beyond its nature, so there is no need to do or strive even a little bit now, as everything plays and moves in the nature of the sky. Therefore, all inverted thoughts such as clinging to self are also known to be nothing other than the path of great self-arisen enlightenment without any modification, so it is called confession. Here, although enlightenment and its path are shown as different causes and effects, if the nature of those inverted things is realized, then the inverted things themselves are self-liberated without being abandoned, so it is said to be the path of enlightenment, and similarly, in the profound sutras, it is also said: Afflictions are the basis of the vajra of enlightenment. As it is said and so on. Therefore, in this principle, viewing the object of confession as the opposite of the path and viewing the act of confession as an antidote, if one views them as different, then viewing the abandonment that is not established by nature as existing is like being afraid of the sky, which is a manifestation of a lower mind, so here it is realized as primordially pure without abandonment. Knowing that the nature of the path and non-path are equal is the yoga of effortless path, which is the most excellent. Thirdly, in this way, there is no need for any effort or accomplishment for the appearance of existence to abide in great bliss, because all things accomplished by effort and the various intentions of inferior tenets are actually mis
Chinese
因为如此，如果不能立即获得究竟的解脱，但如果不能同时具备使自性法身得以认识或证悟的口诀和所证悟的意义，那就是没有抓住要点。如果不确信和肯定那不可思议的、无所不包的实相，那么用语言来表达，就是自性成佛。如果被停留在心识活动范围内的各种宗派观点所束缚，就无法获得超越心识的智慧，以及显现诸法法性的伟大菩提。因此，不要被文字和虚构的心识所迷惑，要明白自心本来就是无所不包的佛，不要把执着于勤作、修持、取舍的微细所知障当作道，而是要安住于本初的实相。这样，就能在超越能取所取之心识活动的自生大智慧的境界中，圆满成道，到达终点。正如甚深经典中所说：如果认识了心，就是智慧，所以要努力修持不向外寻求佛陀的观念。如是说。第二，像这样，如果认识到所有的过患和染污本来就是不舍自净的，那么这就是忏悔之王。因为这能使三轮的分别念、所有的所知障、烦恼和恶业，总之，就是使二障以及由其所造的一切业，不舍自净，从而获得圆满正等觉的果位。就像在眷属中发出无畏的狮子吼一样。世尊以其功德之法，获得了对一切的自在，那些伟大的享用者们，就像圆满次第瑜伽的口诀一样进行忏悔。如此，经、律、论和口诀的忏悔次第，金刚语的意义深奥难以理解，但在上师的指导下稍作解释。愿以此功德，无边众生，从有实和无实的戏论之网中，彻底解脱，获得遍满虚空的虚空金刚身，远离