English
This is for the sake of that purpose. The most fundamental need of the need is the nature of the fruit, because all afflictions, completely purified dharmas, five medicines and seven treasures, five essences, etc., all specially designated things to be used, are originally in the great equality of enlightenment, without acceptance or rejection, naturally accomplished. Because samsara itself is originally the nature of unsurpassed enlightenment, naturally accomplished as the nature of nirvana, and manifested, therefore it is the nature of the fruit. Body, speech, and mind are inexhaustible at all times, pervading as ornaments, the play of wisdom is infinite, filling the dharmadhatu. For example, a golden eye decorated with turquoise. Wheel refers to entering the continuum of those to be tamed and cutting off all obstacles. Manifesting like this is the fundamental need of the need. So, is there no contradiction in establishing the Great Perfection, which is originally enlightened, as cause, condition, and result? Like this, the treatises of the lower vehicles such as Maha believe that the fruit can be achieved through the path, approximation, and the four branches of practice. But here it is not necessary to do so, because the four kinds of approximation are also perfected in effortless and spontaneous yoga. Cause, condition, and result become real things, but in reality, they do not exist, this is the instruction of "La Dzawa". Therefore, the object of knowledge, entering into it, and manifesting it, these three have no difference from the nature of dharmata, bodhicitta, therefore the base and fruit are inseparable, it is the great perfection of self-nature spontaneity. Third, for it, approximation, close approximation, practice, the meaning of great practice, that is, the four branches of approximation, one should also diligently engage in the yoga of effortless and spontaneous accomplishment. This is a general instruction. For the four branches of approximation of Mahayoga, in the Great Perfection, the method of "La Dzawa" is that, as the cause and effect of the five elements and aggregates, or the three liberations, or the union of skillful means and wisdom, or the inseparability of appearance and emptiness, etc., for all appearances of the father tantra and mother tantra, one must combine them in the manner of self-nature effortless spontaneity. Among them, approximation is, knowing the bodhicitta that unites the base and spontaneity, that is, all co-emergent wisdom dharmas, which are originally the nature of enlightenment.
Chinese
以智慧之道全新证悟，并了知其不可为对治所修正。近行之法是：于彼见解之境中，了知自身为五蕴之自性之天神，是因一切法本即是佛之自性，故自身亦本即是天神之自性。如是了知，并非如嘛哈等之见解之境中，将自身生起为天神般于今修持。修法是生起佛母，然亦非如嘛哈等之生起佛母，而是于大佛母虚空之界中，虚空自身显现为地水火风四者，且了知其本即是开显、作为所依、摄集、成熟、以及作动之事业之佛母。大修法是方便与智慧相合，然又如何相合耶？于佛母五大种之自性空性之智慧，与佛母之虚空空性之解脱中，不间断显现之五蕴，一切佛之父，无愿之相，并非如现在以道双运，而是于本即双运之关联中，从菩提心中，一切生处皆成王子公主之自性，并非如嘛哈等之父母交合之菩提心上，王子公主散发般，而是于本即成佛之义上，于境法界佛母如幻，于觉性之智慧佛父如幻中嬉戏，且于彼不间断、不缘、无分别、远离一切偏执之乐之智慧，任运显现如游戏般之意，体验此乃因二取之执着丝毫亦无，故智慧之喜悦即是至上之乐，如是于幻化之流中嬉戏并体验之方式，且彼亦是远离刹那之自性之因，犹如虚空。于安乐之时，一切戏论皆离，无相之解脱之义，于究竟处亦不缘于任何事物且等同虚空，不离于大中舍之范围，乃是法性自生之唯一智慧之界中，无作任运成就，于彼有漏之因，能取所取自生之耶
English
It is realized anew through the path of wisdom, and it is known that it cannot be corrected by remedies. The method of close approach is: within the state of that view, to know oneself as a deity who is the nature of the five aggregates, because all phenomena are inherently the nature of the Buddha, therefore oneself is also inherently the nature of a deity. Thus, it is understood that it is not like generating oneself as a deity within the state of the view of Maha, etc., and practicing it now. The practice is to generate the Mother, but it is not like generating the Mother in Maha, etc., but in the realm of the great Mother, the expanse of space, space itself appears as the four elements of earth, water, fire, and wind, and it is understood that she is inherently the Mother who performs the activities of opening up, acting as a support, gathering, ripening, and moving. The great practice is the union of skillful means and wisdom, but how does it unite? In the wisdom of the emptiness of the nature of the five great elements of the Mother, and in the liberation of the emptiness of the space of the Mother, the uninterrupted appearance of the five aggregates, the father of all Buddhas, the aspect of no aspiration, is not like uniting them now through the path, but in the connection of the inherently united, from the nature of the indivisible Bodhicitta, all births become the nature of princes and princesses, it is not like princes and princesses emanating from the Bodhicitta of the union of father and mother in Maha, etc., but in the meaning of inherently becoming Buddha, in the realm of the object, the Mother, like an illusion, in the wisdom of awareness, the Father, like an illusion, plays, and in that uninterrupted, unconditioned, non-dual, free from all partiality, the wisdom of bliss, whatever appears, the meaning of playing like a game, experiencing this is because there is not even a particle of clinging to dualistic grasping, therefore the joy of wisdom is the supreme bliss, in such a way, playing in the stream of illusion and experiencing it, and that is also the cause of the nature of being free from moments, like space. At the time of bliss, all elaboration is abandoned, the meaning of liberation without characteristics, in the end, one does not fixate on anything and is equal to space, not going beyond the scope of great equanimity, it is in the realm of the sole wisdom of the self-arisen nature of reality, spontaneously accomplished without doing or making, in that, the cause of defilements, the self-arisen of grasper and grasped, ye
Chinese
了知清净且不灭，本体自性显现是福德资粮，而且没有丝毫的戏论、相执着，是智慧资粮。像这样二资粮自然成就，自生大智慧，以此调伏四魔，或者通过精进达到究竟的意义。其中调伏四魔的方式是：修习菩提心，了知未生之定的死魔。近修习了知自性为本尊，如幻之定降伏蕴魔。修行生起佛母，以离尘之定降伏烦恼魔。大修行方便智慧双运，以无所缘等同虚空之定降伏天子魔，断绝障碍散乱之魔。因此，具有调伏四魔之力的道路是完全清净的道路，也是不需勤作而自然成就的大道。第四是进入大圆满坛城的次第，这不像下部乘那样依赖坛城建立等勤作，而是所有法自始清净的幻化，如意宝宫殿，方时无边无际的轮涅，本来就是无上的，即进入超越微尘彩粉等和所有形象的坛城，也是证悟本来成佛之义。了知《秘密藏续》十三章及其口诀，以及大圆满等方便乘的经论，首先以听闻的智慧从上师处听受，这是开眼。以思惟的智慧了悟其义，这是见坛城。以修习的智慧在证悟后串习，这是进入坛城，即获得灌顶。这样进入后现前，就是获得大成就。现在为了显示大圆满的这种方式是所有法门不共的，所以说，这种方式是平等性大圆满，是所有因果乘的究竟，是无法超越的意义。此道的果实是文字
English
Knowing purity and non-cessation, the continuous appearance of the essence is the accumulation of merit, and without any elaboration, characteristic clinging, it is the accumulation of wisdom. Such two accumulations are spontaneously accomplished, and with this self-arising great wisdom, one subdues the four maras, or achieves the ultimate meaning through diligence. The way to subdue the four maras is as follows: By practicing the mind of enlightenment, one subdues the Lord of Death Mara with the samadhi of knowing the unborn. By closely practicing, knowing oneself as the deity, one subdues the Skandha Mara with the samadhi like illusion. By practicing generating the Mother, one subdues the Klesha Mara with the samadhi free from dust. By great practice, uniting skillful means and wisdom, one subdues the Devaputra Mara, the Mara of interruption and distraction, with the samadhi of non-objectification equal to space. Therefore, the path that has the power to subdue the four maras is the path of complete purity, and it is also the great path that is spontaneously accomplished without effort. Fourthly, the order of entering the mandala of the Great Perfection, which does not depend on the effort of constructing the mandala, etc., as in the lower vehicles, but all dharmas are primordially pure illusions, the wish-fulfilling palace that pours out all desires, the wheel of time and space that is completely unceasing, is inherently supreme, that is, entering the mandala that transcends dust, colored powder, etc., and all images, is also realizing the meaning of primordial Buddhahood. Understanding the thirteenth chapter of the Guhyagarbha Tantra and its oral instructions, as well as the scriptures of the Great Perfection and other skillful means vehicles, first hearing from the lama with the wisdom of listening is opening the eyes. Understanding its meaning with the wisdom of thinking is seeing the mandala. Practicing and becoming familiar with it after realization with the wisdom of meditation is entering the mandala, that is, receiving empowerment. Having entered in this way and becoming manifest is attaining great accomplishment. Now, in order to show that this way of the Great Perfection is uncommon to all, it is said that this way is the Great Perfection of equality, the ultimate of all cause and effect vehicles, the meaning that cannot be surpassed. The fruit of this path is the letter
Chinese
证得文字大集轮之地是无勤任运成就。总的来说，在通常的特征乘中，佛地被称为普光。之所以这样称呼，是因为它散发出许多光芒，使被调伏的众生成为堪能之器。在通常的金刚乘中，佛地被称为三地。其中，普光是法身，无相，自性光明，遍及一切。莲花者是以无缘智慧，对法身之义一无所见，是不染著之大悲的基础。文字轮大集是彼时智慧和相之坛城自性，无勤任运成就。其中，文字有两种：智慧和相。相也有两种：名和色。色也有两种：圆满显现和部分显现。像这样，果法的坛城大集任运成就，也称为文字轮大集，也称为第十三佛地。那是智慧超群之人，从一开始就认识到本初成佛之义，无需道的勤作，刹那间猛烈串习，立即证得。这不是普通人可以思考和串习的。普通人听到这样的意义，无论如何努力思考，也不会相信这个意义是真实和非常深刻的。由于不相信，难以理解普通人的智慧，不了解真实和深刻，将自己的经验与其他所有人等同起来，诽谤证得大圆满者和一切法本初成佛是虚假的，从而对殊胜之人进行诽谤，生起诋毁大乘之念。因此，必须严加保密，所以导师也说这是自性秘密乘。因此，在没有生起如实证悟一切法本初成佛之义的智慧之前，如果以下乘，即以天人、声闻、独觉等道行事，就不会浪费所化众生的相续。
English
The attainment of the ground of the Great Assembly Wheel of Letters is effortless and spontaneous. In general, in the common characteristic vehicle, the Buddha-ground is called "All-Illuminating." It is so called because it emits many rays of light, making the beings to be tamed into suitable vessels. In the common Vajrayana, the Buddha-ground is known as the three grounds. Among them, All-Illuminating is the Dharmakaya, without characteristics, naturally luminous, and pervading all. The Lotus One is the basis of unattached great compassion, in which the meaning of the Dharmakaya is not seen at all by non-objective wisdom. The Great Assembly Wheel of Letters is the nature of the mandala of wisdom and characteristics at that time, effortlessly and spontaneously accomplished. Among them, there are two types of letters: wisdom and characteristics. There are also two types of characteristics: name and form. There are also two types of form: complete manifestation and partial manifestation. Like this, the great assembly of the mandala of the Dharma of the result is spontaneously accomplished, and it is also called the Great Assembly Wheel of Letters, and it is also called the Thirteenth Buddha-ground. That is, a person of supreme intelligence, from the beginning, recognizes the meaning of primordial Buddhahood, and without relying on the effort of the path, in an instant, intensely familiarizes himself and attains it all at once. This is not something that ordinary people can contemplate and familiarize themselves with. Ordinary people, hearing such a meaning, no matter how hard they try to contemplate it, will not believe that this meaning is true and very profound. Because of disbelief, it is difficult for ordinary people's wisdom to understand, and because they do not understand the truth and profundity, they equate their own experiences with all other people, and slander those who have attained the Great Perfection and the primordial Buddhahood of all dharmas as false, thereby slandering the supreme people and giving rise to the thought of denigrating the Mahayana. Therefore, it must be kept strictly secret, so the teacher also said that this is the Vehicle of Self-Secret. Therefore, before the wisdom to truly realize the meaning of the primordial Buddhahood of all dharmas has arisen, if one acts with the lower vehicle, that is, with the path of gods, humans, hearers, solitary realizers, etc., then the continuum of the beings to be tamed will not be wasted.