English
Having realized this, when taking up practice with samadhi, first, the method of settling the mind is explained. To follow that aspiring realization without mistaking it for the basis of meaning is: having realized the equality of dharmata as it is, in that state where there is nothing to be thought of by the mind and nothing to be focused on by meditation, there is no activity or grasping in the mind, and without entering into any concept, it is left to pass away. Because no thought has moved, it obtains the name of 'settled,' and is the supreme method. As the Kunjed Gyalpo says: 'In the great bliss of effortless reality, the three doors do not strive, do not fabricate, and do not fixate. The mind does not act, does not follow after signs. It rests in the meaning of self-born wisdom and bliss. This is the self-born, clear light view, the activity of the Kunjed Gyalpo's view.' Thus it is said. Therefore, the meaning of the moment is that, in such a way, abiding in the great, unwavering awareness, whatever phenomena appear, all things, without exception, are manifest in the dharmadhatu, free from characteristics. In that state of non-elaboration, the intention is spontaneously accomplished and uniquely liberated. One's own essence is not born from causes, nor does it cease from conditions, but is primordially enlightened in that very reality. As it says in the previous text: 'How all appearing sounds and phenomena are, realizing the essential point is only one. Having brought forth the essential point, whatever is shown, understand the meaning of self-nature, unborn. It is the view of non-distraction, hope, and cutting off.' And so on, it is said. Third, from 'That very one, without distraction' up to 'experiencing the sacred view,' it is shown that: In that very sacred view, there is no aspect of grasping, and being free from distraction and the cause of distraction, being constantly without distraction, even if no other effort is made, the essence of meaning itself is naturally clear as boundless and complete. Abiding in the ultimate, supreme place of going, therefore, the supreme, sacred ground is mounted on the totality or the crown of all perfections. It is not newly pressed down, but the manifestation of being primordially pressed down. Therefore, from this very moment, the fruit is the manifestation of perfect enlightenment. As it says in the Long Rabjam: 'Vast space, all-pervading ground, the space where the ten grounds are gathered in totality. Because the distinctions are separated from one, the manifestation of the ten grounds is qualities.'
Chinese
而且，从前面来说，需要三界一切有情众生，如果能证悟自心即是真如自性，就不会停留在佛语的境地上，当下就能获得殊胜瑜伽。如是。像这样，如实证悟法性菩提心之后，长久安住于不可思议的禅定中，以水和海底的譬喻来比喻缓慢的习气，具有最后的体验，殊胜的暖相到达顶端，证悟的体验中不会出现遮障，而是自然显现。即使这样，不同之处在于，至上秘密大乘是诸法之自性，因此修习此法与显空无别三者和三摩地等乘之门不相违背且相顺应，为了这个目的，证悟三轮无别，在无偏颇任运成就三者的觉性中，也圆满了大空真如、普贤光明和因之三摩地，从而完全解脱。因此，堵塞了以自性空或真如而迷失为凡夫的门，以显现和因迷失为菩萨的门，以无别和慈悲迷失为声闻缘觉的门，以及三者皆圆满而迷失为内外密宗证悟宗派的门，安住在圆满任运成就大圆满的见解中。如实无谬地显现，是成为精华之源的缘故。因此，对于此见解，由于没有去除边见，不舍弃堕入歧途和遮障之处，而成为如实证知的自性。即使对于那个证悟，没有可以衡量的验相和暖相，但与前面的需要相符，以内外密的三种殊胜暖相，即动摇、获得、稳固，如实体验胜者导师的见解，从而能够品尝其滋味。第四，从“因此三摩地”到“六度自性圆满”之间所说，像这样，由于如实品尝滋味的方式，因此同时获得见解的三摩地三种体验，所以那个证悟达到究竟，成为胜者的功德。
English
Moreover, from the previous [text], it is necessary that all sentient beings of the three realms, if they can realize that their own mind is the thusness itself, they will not remain in the realm of the Buddha's words, and will attain the supreme yoga from this very moment. Thus it is. Like this, having realized the Dharmata Bodhicitta as it is, and abiding for a long time in the inconceivable Samadhi, the habit of slow practice is like the example of water and the bottom of the sea, possessing the ultimate experience. The supreme warmth arrives at the top, and in the experience of realization, there is no obscuration, but it naturally manifests. Even so, the difference is that the supreme secret Great Vehicle is the self-nature of all Dharmas, so practicing this does not contradict and is in accordance with the three inseparable aspects of appearance and emptiness, and the doors of the vehicle such as the three Samadhis. For this purpose, realizing the three mandalas as inseparable, in the awareness of the three spontaneously accomplished aspects free from bias, the great emptiness of Suchness, the all-illuminating, and the three Samadhis of cause are also completely possessed and fully liberated. Therefore, the door of straying into ordinary beings due to emptiness of self-nature or Suchness is blocked, the door of straying into Bodhisattvas due to appearance and cause is blocked, the door of straying into Shravakas and Pratyekabuddhas due to inseparability and compassion is blocked, and the doors of straying into the partisan views of the inner and outer Tantric realizations because all three are complete in their own state are blocked. Abiding in the completely perfected Great Perfection of complete spontaneous accomplishment, appearing clearly without error, is the reason for becoming the source of essence. Therefore, for this view, since the extremes have not been removed, without abandoning the places where one falls into straying and obscuration, it becomes the nature of truly knowing without arising. Even for that realization, although there are no signs and warmth that can be measured, in accordance with the previous need, with the distinction of experience of warmth and great experience of warmth, through the three supreme warmth of outer, inner, and secret, namely, wavering, attainment, and stability, one experiences the view of the Victorious Guide as it is, and thus one can taste its flavor. Fourth, from "Therefore, Samadhi" to "Six Perfections, self-nature complete" is explained. Like this, because of the way of tasting the flavor as it is, therefore, the three experiences of the view's Samadhi are obtained at the same time, so that realization reaches the ultimate, becoming the qualities of the Victorious One.
Chinese
因此，果位的三身和因位的六度，又怎会不自然圆满具足呢？例如，如同太阳的本性是光明一样，通过自性的理证和法性的道理，非常明显。其中的道理是：最初的意念是法身，中间的是报身，最后的是化身。像这样，不执著地扩展就是布施波罗蜜；不超出远离二垢的意义就是持戒；对于任何平等的伟大意义都不怯懦和恐惧就是忍辱；对于任何事物都不动摇就是禅定；三时中没有散乱就是精进；如实地觉知自明就是智慧波罗蜜。第五，从“心性未造作”到“被众人赞叹”之间所阐述的是：心性的法性，未经分别念造作的自性，是无法指认的，显现神通，以及无始无终无中的三法，如同虚空之界一般，这是无为而自生的自性圆满之状态。对于那个意义，甚至不去思念它，就是安住于本然状态。如《普作续》所说：“唉！勇士金刚，修持如实之性吧！进入未造作的如实性中，不需要量度，不需要对治。对于证悟的意义，安住于未造作的本然状态！”然而，即使在那样禅修的时候，如果出现任何细微或粗大的念头和分别念，并且似乎在蔓延，那么，对治念头的方法是：认识到那是智慧的游舞，并且在不偏离如实性的状态中，不让任何念头生起或进入，通过确信这一点，通过反复观察一切念头，从而断定念头的根源，不特意地用意识去执著，而是自然地在证悟的等持自性中解脱，因此，不被因、缘或作者所造作，而是自性完全光明，不被阻碍也不被包含而完全清净，这就是秘密真言的至尊导师，一切诸佛的意趣完全汇集和圆满，他们特意赞叹心性是意义的真实本质，并且确信它是所有功德的来源。
English
Therefore, how could the three Kayas of the resultant state and the six Paramitas of the causal state not be naturally and completely perfect? For example, just as the nature of the sun is clarity, it is very clear through the reasoning of self-nature and the logic of Dharma-nature. The way it is: the first thought is the Dharmakaya, the middle one is the Sambhogakaya, and the last one is the Nirmanakaya. Like this, spreading without clinging is the Paramita of generosity; not going beyond the meaning of being free from the two stains is morality; not being timid or afraid of any great meaning of equality is patience; not being moved by anything is meditation; not being distracted in the three times is diligence; and knowing self-clarity as it is is the Paramita of wisdom. Fifth, from "Mind-essence, unmade," to "Praised by all," it is shown that the nature of mind, the unmade nature of conceptualization, is that which cannot be identified, the arising of miracles, and the three dharmas of being without beginning, end, or middle, which is like the realm of space, is the state of self-perfectedness without effort. Not even thinking about that meaning is abiding in the natural state. As it says in the Kunjed Gyalpo Tantra: "Alas! Warrior Vajra, meditate on the nature of suchness! To enter the unmade suchness, no measure is needed, no antidote is needed. For the meaning of realization, leave it in the unmade state!" However, even at the time of meditating like that, if any subtle or gross thoughts and conceptualizations arise and seem to spread, then the method of correcting the mind is: knowing that it is the play of wisdom, and without moving from the state of suchness, without allowing any thought to arise or enter, by being confident in this, by repeatedly looking at all thoughts and cutting through them, without aiming at any cause of thought, but naturally dissolving into the nature of the samadhi of realization, therefore, not being made by cause, condition, or maker, but being completely clear with self-nature, being completely pure without being obstructed or contained, this is the supreme teacher of secret mantra, the intention of all Buddhas is completely gathered and perfected, they specifically praise that the nature of mind is the true essence of meaning, and are certain that it is the source of all qualities.
Chinese
然后以赞颂伟大的方式宣讲，如前所说：如实不作改变的诸佛之意，心中以及从心所生起的任何事物，如果知道其安住于无生之自性中，就能远离一切造作和象征的观念。 唉！勇士金刚，如实地禅修吧！在证悟自解脱的见地上，不散乱地安住于自性中，无需寻找任何事物，一切都是自生且自解脱的。 以及，在自生心髓至尊的坛城中，以三门放松如实安住，便安住于普作我的意念中。过去时代的普作国王们，通过如实安住意念而成就意义；未来时代的普作国王们，也将通过不作改变地如实安住而成就意义；现在安住的普作国王们，也正是如实安住意念而安住。 以及，唉！导师普作我的智慧，不可计数，如果计数则超越边际，因为对每一个伟大都显示智慧的数量，所以预言说言语无法穷尽这些。 唉！普作国王我的智慧，不分别，远离一切戏论，极度寂静，不可调伏，如虚空般安住，因此被宣说为无生。 虽然未曾从自生智慧中移动，但各种显现的差别却不作改变地各自明了。 因此，无论谁认识和证悟了这一点，就被预言为普作国王之子。 如是等等所说。 第六，从“不散乱，生灭”到“在那时圆满”之间进行阐述。 也就是说，由于在证悟的体性菩提心中，没有执着于任何作为外境的法，因此不执着于任何一方，不散乱于大乐之义，最初没有生，最终没有灭的法性自明，这就是自生圆满的等持之体性，因为没有从自明觉性的平等性中移动。 因此，《虚空广阔》中说：由于超越了所缘的边际，所以是不住的法身之体性，无因无缘而自生，自生智慧广大如虚空，一切都汇集于此，是不混杂的圆满法乘之庄严。 如是所说，证悟自明觉性广大普及之后，安住于自性中。