English
It is gathered into the single wisdom, and it is perfected simultaneously, not in stages. As it is said in the Wisdom Secret: In the non-abiding mind, there is no inside or outside. The wisdom of emptiness has no substance. The mirror-like wisdom has no manifestation towards all knowable things. The wisdom of equality has no size. The individual thoughts are clear without being mixed. Diligent action is the very essence of compassion. In the self-born wisdom, which is the only one, the qualities are counted as many parts. Thus, the very nature of self-aware mind, the unaltered and uncorrupted suchness, is truly realized in a way that nothing is seen, and when it is known, by the virtue of such realization, the mind is not immediately enlightened, but it is not made or transformed from what it is. The meaning of being enlightened without delusion from the beginning, without being corrupted by causes and conditions, without error or alteration, is manifested. Therefore, since there is no other way to go beyond this, the very nature of mind, with its great expanse, pervades all phenomena. Therefore, the supreme state of Samantabhadra, without distinction, is attained without intentionally suppressing it. As it was said before: Self-luminous, the only one, without stain, abides effortlessly like the sky. It pervades all Buddhas and sentient beings. Finding and realizing that is the ground of the result. And, in the very nature of Bodhicitta, since the Dharmadhatu and wisdom are inseparable, therefore, the ground of Samantabhadra without distinction, in the uncultivated pure ground of mind, all the grounds are gathered completely. And, in the Kun Byed Gyal Po'i Spyi'i bShad Gyud, one of the four sections of the tantra, the wordless tantra equal to space, it says: Whoever realizes this pervasive and vast meaning, is freed from poverty like a prince. Without gathering or separation, Samantabhadra, without abandoning the signs, is liberated in his own place. Without obstructing samsara, it is purified in its own place. Without removing delusion, it is cut from the root. Without transforming the five poisons, it is in the realm of Dharmata. Without effort or practice, it is enlightened from the beginning. Knowing the true meaning as it is, like seeing gold in gold. The conceptual thoughts of the mind are exhausted. Like the great expanse of the great sky, pervasive, vast, unchanging, all complete liberation, like the essence of the sun without clouds, the three times are unobstructed, just like that, like the wish-fulfilling jewel on the crown of Indra, there is no match for the arising of desires, like the medicine of Magadha, whatever it touches becomes medicine. So on and so forth. Thus, the very nature of mind, without error.
Chinese
证悟之时，一切圆满，诸佛之意融入其中的导师，遍主圣者所开示，并确定宣说。秘密主大士如是讲述历史。第二部分有七：教导以见解断定；证悟后不遮止任何事物，实行并展示安住心之方法；如所安住般修持，展示与一切门一致地体验圣者之意；如是获得意，展示六度亦圆满；在未作矫饰的平等状态中，若生起退失之过，则讲述补救之法；在禅定不散乱的自性上，展示圆满一切三瑜伽之义；教导说，了知并习惯此义，即是确定达到诸佛究竟之意行。第一部分是从“彼时”至“以智慧决断”。具有如是证悟之功德，故追随者们首先珍视以见解断定。其方式是，在如实了知法性并断定的彼时，对于如是之自证，如声闻、缘觉、菩萨般，断除有无边之见，如密咒总的意趣般，确定究竟之所成深奥，以及八识心之自性，真如之界之自性，法性如是性，自生之安住方式如何，并且断定心性中，唯心刹那之流的有无，从而证悟名相之八识与秘密之界之自性不混杂，完全证悟之智慧圣者。对此，如重要之事或放血、遣除障碍般，若见修之自性，于未作矫饰之心性真如，于此时应如何见？应如是寻根究底：心之自性，如实法性，如是而来，是显现可见的吗？或者变成无有且不可见的吗？或者自显之心性本即成佛吗？抑或不是成佛，而是仅仅变成有情吗？如是断除戏论。同样，心之真如，由此生起佛之法身，即
English
At the time of realization, everything is complete, and the teacher into whom the intentions of all Buddhas are integrated, the supreme master, declared and definitively spoke. Thus, the great secret lord narrates the history. The second part has seven: instructing to decide with view; practicing without obstructing anything after realization and showing the method of settling the mind; practicing as settled, showing that the holy intention is experienced in accordance with all doors; thus, having found the intention, showing that the six perfections are also complete; if a fault of decline arises from the uncorrected equal state, explaining the method of correction; on the nature of undistracted samadhi, showing that the meaning of all three yogas is complete; instructing that knowing and being accustomed to that meaning is definitely the ultimate intention and conduct of the Buddhas. The first part is from "At that time" to "decide with wisdom." Because it possesses such qualities of realization, followers first cherish deciding with view. The way of that is, even at that time of knowing and deciding the nature of reality as it is, for such self-awareness, like Shravakas, Pratyekabuddhas, and Bodhisattvas, cutting off the views of extremes of existence and non-existence, like the general intention of secret mantras, determining the ultimate profound object to be accomplished, and the nature of the eight consciousnesses, the nature of the true realm of mind, the nature of reality as it is, how the self-arisen state of being is, and deciding whether the stream of momentary mind-only exists or not in the nature of mind, thereby realizing that the eight consciousnesses of signs and the nature of the secret realm are unmixed, and attaining the definitive wisdom of the completely realized holy one. For that, like an important matter or bloodletting, dispelling obstacles, if the nature of view and meditation, in the uncorrected suchness of mind, how should one view at this time? One should investigate in this way: Is the nature of mind, the reality as it is, coming in this way, something that appears manifestly? Or has it become something that is non-existent and invisible? Or is the self-appearing nature of mind originally enlightened? Or is it not enlightened, but merely become a sentient being? Thus, cutting off elaboration. Similarly, the suchness of mind, from this arises the Dharmakaya of the Buddha, that is,
Chinese
难道那个行为存在于其他地方吗？或者，它不是在其他地方，而仅仅是这个吗？像这样追问，对于见解如何，以及通过禅修，心意确信于何处的那些人，为了很好地理解真实意义，以及显现和行为成为本智，首先通过胜观的讨论来决断是唯一重要的。正如《普集智慧》中所说：广大虚空之精华，无云百日所照耀，显现任何皆非有，不生不灭之自性，如何观看皆显现，殊胜大乘浪潮断，亦由见解之差别，大自在之瑜伽士，任运成就及广阔觉，三圆满之自生开展。又如《普作王》中所说：嗟！心之自性任运成就故，不示成与未成之二分，不作乐与苦恼之二想，离轮回涅槃之希冀与恐惧，任运成之心性显现任何，不说未生空性之义，根基心要超离思辨故，不言成与稳固之方。如是所说，为了很好地获得对如实之甚深意义的定解，应当广泛地考察这些教言，详细地如同幻化之镜的教导。第二，从“像这样确定之后”到“彼即原始佛”之间所说：通过见解获得如此确定，从而达到稳固，然后通过禅修，以那样的方式具备信心，即使成为虚空，为了他人的利益，也不要阻止或舍弃有为的善根或突发的白色业道方面，应当如实地实践所有能力范围之内的事情，因为那不是应该舍弃的，也不是不同于法性的。因此，如果不了解自性，而通过执着努力去做，就像水被泥土搅浑一样，但如果在不离开自性的状态下实践，就会变得不混杂且完全圆满。如此了悟并做出决断，因此，一切法的自性中没有任何应该取舍的，一切都汇集在那个意图中显现，因此没有任何取舍的戏论边。
English
Does that action exist in some other place? Or, is it not in another place, but only this itself? Like this, inquire, and for those whose view is how, and through meditation, where the mind's certainty is placed, in order to understand the true meaning well, and for appearance and behavior to dawn as primordial wisdom, it is only important to first decide through the discussion of superior seeing. As it is said in the *All-Gathering Awareness*: In the essence of vast space, a hundred suns shine without clouds, appearing as nothing whatsoever, from the nature of unborn and unceasing, however one looks, everything appears there, the waves of the supreme vehicle's vastness are cut off, and also by the difference of view, the yoga of the great self, spontaneous accomplishment and vast awakening, are the self-born unfolding of the three perfections. And as it is said in the *All-Creating King*: Alas! Because the nature of mind is spontaneously accomplished, do not show the two divisions of accomplished and unaccomplished, do not think of the two, happiness and suffering, free from hope and fear of samsara and nirvana, whatever appears as the spontaneously accomplished nature of mind, do not speak of the meaning of unborn emptiness, because the root essence is beyond thought and analysis, do not say it is on the side of accomplished and stable. As it is said, in order to well obtain certainty about the profound meaning of suchness, one should extensively examine these teachings, in detail like the instructions of the mirror of illusion. Second, from "Having ascertained in this way" to "That itself is the primordial Buddha" is what is shown: Having obtained such certainty through view, thereby reaching stability, then through meditation, being endowed with confidence in that way, even if becoming space, for the benefit of others, do not prevent or abandon the aspects of conditioned virtuous roots or sudden white karmic paths, one should practice all that is within one's capacity in that way, because that is not something to be abandoned, nor is it different from the nature of reality. Therefore, if one does not understand the nature of one's own being and does it with grasping effort, it is like water being muddied by soil, but if one practices in a state that does not stray from one's own being, it will become unmixed and completely perfect. Having realized and decided in that way, therefore, in the nature of all phenomena, there is nothing to be accepted or rejected, and everything is gathered clearly in that intention, therefore there is no elaboration of acceptance and rejection whatsoever.
Chinese
如此觉悟之后，在以三摩地受持之时，首先讲述安住于心的方便。不错误地随逐那寻求的觉悟和意义之基础，即如实觉悟法性平等性，心中没有思虑之所作，禅修没有对境之所缘的状态中，心中没有作为和取舍，不住于任何概念而任其消逝，因为没有任何想法动摇，所以获得安住之名，是殊胜的方便。如《普作续》云：“如实无勤大乐中，三门不勤不改造，不作意念不逐相，安住自生智慧乐之义，此乃自生光明之见，普作王之见之事业。”如是所说。因此，时际之义是，如此这般，于不动的广大觉性中安住，任何名言所显现的一切万法，皆于远离相状的法界中显现，于无戏论之状态中，意念任运成就而唯一解脱，自之本性不由因生，亦不由缘灭，本然即是圆满正觉。如前文所说：“如何显现声名一切法，证悟要义唯有一，显现要义所诠示，自性无生之义悟，不散希望断绝之见。”等等如是说。第三，从“彼性不散乱”至“体验圣妙之见”之间所阐述的内容是：对于那般圣妙之见，没有任何执持之相，远离散乱之因和散乱之行，恒常处于不散乱的状态，即使不作任何其他的努力，意义之本体亦自然显现为无边圆满，安住于趋入之最胜究竟之处，因此，于一切圆满之总集或顶髻上，安住于殊胜圣地，并非新近获得，而是本然安住之显现，因此当下即是证得圆满菩提之果。如《广大虚空》所说：“广大虚空遍布处，总集安住十地之虚空，由一而分差别故，十地显现是功德。”