English
The power of inherent awareness. As it says in the Sound Tantra: Here, it is the manifestation of self-arisen original awareness, not caused by external conditions, but purely and naturally arising. From the appearances of objects and consciousness, directly liberated on their respective bases. The desired qualities are all spontaneously perfect, and the various movements are the key points of each. Knowing one of these, one abides in liberation. Therefore, realizing the nature of reality is being free from partiality. Thus, at the very moment of truly realizing its essence, in that equal realm of reality, the three kayas and two accumulations are perfected, and the union of skillful means and wisdom is inseparable. It is primordially inseparable, perfected as the adornment of spontaneous reality, and appearing without any obstruction, as both appearance and non-appearance. Because there is no obstruction in all activities, the duality is self-liberated. The third is: From "Therefore, the noble ones" to "free from all objects of focus" is what is taught. Thus, since the nature of the mind of enlightenment, the suchness, is perfect with all qualities, therefore, many noble conquerors gather and manifest to sentient beings with four or five kayas in various ways. The intentions of their teachings are the ultimate supreme truth, free from actions. Self-awareness is primordially uncreated, and the nature of the mind of enlightenment, the essence of the basis of all things, is gathered and completely perfected. However it is shown, it becomes known as different names for the qualities of that very thing. So, what is the nature of meditation? Half a sentence is like a reason: Although the nature of mind is without self-nature, it is continuous, so great wisdom is free from the realm of action. The reality of samsara and nirvana being inseparable is not made by cause, not born from conditions, but liberated in the self-arisen without object. Therefore, it dawns in a single bindu, and because it does not stray from its natural state and does not forget its own nature, it is called the samadhi of mindfulness. Like the objects of Anu and others below, all objects of focus made by intentional thought are free, and liberated from all conceptual thoughts. In self-clarity, there is not even the name of mental wavering. The second has three parts: To redirect everything to the Great Perfection, to redirect that which has a beginning and middle to that which has no beginning and middle, and to redirect the clinging to emptiness to the inseparability of appearance and emptiness.
Chinese
哦！首先，从“如此确定”到“念诵伟大”，所展示的是：大圆满阿底瑜伽的伟大教义的卓越意义，就像这样，以深刻而广阔的智慧，完全确定的殊胜之人的意境，自明觉菩提心的自性，无勤大乐的状态，证悟那本身，没有超越它的，作为对境，像经历五道十地那样经历的处所，其成就的果实不在别处，而是安住于自性之中。同样，以见解所要了解的对境，事物显现为形象，以及观非事物为空性也不存在，因此不在对境之外寻求，而是事物和非事物的法相全部，都知晓并证悟为法性之心的坛城，光明自性，因此，无论安立为过失和功德的范畴，从一开始就完全不存在，因为没有目标，所以是遍布广大菩提心的坛城。如《虚空藏》中所说：坛城，被称为坛城，因为一切聚集和圆满，所以是菩提心的坛城。因为没有内外门户，所以是平等性的坛城。因为没有边和中心，所以是无边际的坛城。因为没有轮回涅槃上下，所以是没有高低的坛城。因为远离二障，所以是没有造作的光明坛城。因为觉性没有内外，所以是无分别的耗尽坛城。因为远离否定和肯定，所以是广大显现的坛城。因为不舍弃而自然解脱，所以是自性任运成就的殊胜坛城。如是说。因为聚集为一，所以没有高低。因为没有高低，所以没有宽窄。因为远离边和中心，所以没有内外。因为没有生灭，所以没有三时。因为没有三时，所以没有生死。没有聚集和分离，是胜者的身。意境在平等性中为一。胜者的意境和行为虽然不可思议，却是自生智慧一的虚空。没有丝毫的其他动摇。如是说。因此，在这至高无上的大秘密的意义中，经和续的见解以及二资粮的一切门径，都是空性和慈悲无二无别的
English
O! Firstly, from "being certain in this way" to "reciting greatly," what is shown is: the extraordinary meaning of the great doctrine of the Great Perfection Atiyoga, just like this, with profound and vast wisdom, the state of mind of the supreme person who is completely certain, the self-knowing nature of Bodhicitta, the state of effortless great bliss, realizing that itself, without transcending it, as the object, like traversing the five paths and ten bhumis, the fruit of accomplishment of the place traversed is not elsewhere, but abides in its own nature. Similarly, the object to be understood by view, things appearing as forms, and the view of non-things as emptiness also do not exist, therefore, not seeking outside the object, but all the characteristics of things and non-things, all knowing and realizing as the mandala of the mind of Dharmata, the self-nature of luminosity, therefore, whatever is established as the category of faults and virtues does not exist at all from the beginning, because there is no object, so it is the all-pervading mandala of Bodhicitta. As it is said in the Longchen Rabjam: Mandala, called mandala, because all are gathered and complete, therefore it is the mandala of Bodhicitta. Because there is no inner or outer gate, it is the mandala of equality. Because there is no edge or center, it is the boundless mandala. Because there is no samsara or nirvana, above or below, it is the mandala without high or low. Because it is free from the two obscurations, it is the uncreated, clear mandala. Because awareness has no inner or outer, it is the indivisible, exhausted mandala. Because it is free from negation and affirmation, it is the mandala of vast appearance. Because it is naturally liberated without abandonment, it is the supreme mandala of self-existing perfection. Thus it is said. Because it is gathered into one, there is no high or low. Because there is no high or low, there is no wide or narrow. Because it is free from edge and center, there is no inner or outer. Because there is no arising or ceasing, there are no three times. Because there are no three times, there is no birth or death. Without gathering or separation, it is the body of the Victorious Ones. The intention is one in equality. Although the intention and actions of the Victorious Ones are inconceivable, it is the expanse of one self-born wisdom. There is not a particle of other movement. Thus it is said. Therefore, in this meaning of the supreme great secret, the view of sutra and tantra and all the paths of the two accumulations are the inseparability of emptiness and compassion.
Chinese
于本然之中圆满，因果自然成就，因此，对于自明自解之基，以理证量，遣除了一切于差别执着的犹豫之障碍，断除了以造作和勤奋作为对境之分别念。一切于无上大圆满光明之中，成为无杂、圆满之见，显现解脱同时，成为了不离胜乘之王的见行之义，以大无畏而达到究竟，因此，应当于究竟之见的行持上获得定解。如是说，于前者之中：轮回涅槃觉性唯一决，平等与不平等心之力，无有分别，一之界，二边之界限已断故，无等无偏之理证，境相执着皆解脱，无有偏颇，原始广大，彼义不变达要处，无偏觉性任运中，断除一切执边戏论后，无有破立本自平等，不分境心之差别，无境觉性自显现，掘出理证执着之根，无有因果，法性大，于此欲求偏颇者，净与不净歧途也，八次第乃道之位，信赖自他二者之教，犹豫歧途自然断，无有内外光明故，边之黑暗于界中净，因缘助伴不动摇，无有坏灭法身也，无有无明智慧界，一切解脱虚空界。如是说。显有生动到来与，不可能无有之诸法皆，自生智慧界中心，无有未圆满之故，大圆满任运无上，于平等性中已决断，一切皆为自生智慧也，于时间无有先后故，阿底三时唯一决，阿努以下下方之，劫数与寿命之数，经由而欲求果者，不舍一处而聚集之故，三时无有差别处，自性唯一于界中解脱，彼之自性无有间断，于无有间断之自性中，轮回涅槃平等无分别，无有他见
English
Being complete in the natural state, cause and effect are spontaneously accomplished. Therefore, regarding the basis of self-awareness and self-liberation, with logical reasoning, all obstacles of doubt in clinging to differences are cleared away, and all thoughts that take effort and striving as their object are cut off. Everything becomes the unadulterated, complete view of the supreme, unsurpassed Great Perfection of luminosity, with simultaneous arising and liberation. Because it is the meaning of the conduct of the king of vehicles, without exception, it is brought to ultimate fulfillment with great fearlessness. Therefore, one should gain certainty in the practice of the ultimate view. As it is said in the previous text: "The awareness of samsara and nirvana is decisively one. The power of equal and unequal minds, without distinction, is the realm of one. Because the boundary of the two extremes is cut off, with incomparable, impartial reasoning, all attachments to objects and appearances are liberated. There is no partiality; it is primordially vast. That meaning, unchanging, reaches the essential point. In the spontaneous, impartial awareness, after cutting off all elaborations of clinging to extremes, without affirmation or negation, it is primordially equal. Not distinguishing between object and mind, with the self-arising of objectless awareness, the root of clinging to reasoning is dug out. There is no cause and effect; it is the great nature of reality. Those who wish to strive for partiality in this are on the wrong path of pure and impure. The eight stages are the place of the path. Trust in the teachings of oneself and others. The wrong path of doubt is naturally cut off. Without inside or outside, it is luminous. The darkness of the edge is purified in the realm. Unwavering by causes, conditions, and support, it is the indestructible Dharmakaya. Without ignorance, it is the realm of wisdom. Everything is liberated in the realm of space." And: "The arising and moving of appearances and existence, and all phenomena that are not impossible, in the center of the realm of self-born wisdom, because there is nothing incomplete, the Great Perfection is spontaneously accomplished and unsurpassed. Because it is decided in equality, everything is self-born wisdom. Because there is no before or after in time, Ati is decisively one in the three times. Anu and below are lower. The number of kalpas and the number of lifetimes, those who desire results through them, because they gather in one place without abandoning, in a place where the three times are not different, the nature is one, liberated in the realm. There is no interruption in that state. In the nature without interruption, samsara and nirvana are equal, without partiality, there is no other view."
Chinese
故。是为原始成佛之法性。于彼各各受用，是无偏大宝之果。如是等等甚多。是故，以如实证悟大圆满之菩提心自生智慧，略述胜于下部乘之见解之理。声闻唯证悟人无我，然于法我细微之能取所取执为实有，相较于此，缘觉于其上证悟法之一分所取无自性而超胜。较之，唯识师证悟能取所取二取无有之识自明自显而超胜。较之，中观师于胜义中亦不成立自明自显，以证悟法性离戏如虚空之二无我而超胜。较之，事部行者证悟胜义自心清净离四边，世俗证悟功德三族之坛城，彼二亦证悟为无别而超胜。较之，瑜伽部行者证悟胜义心性自性光明，或无生灭之法身遍照尊，世俗证悟彼证悟之加持共同五部，或金刚界之三十七尊，彼二亦证悟为无别而超胜。较之，摩诃瑜伽者，证悟胜义离戏智慧显现自性任运成就，世俗智慧幻化大清净，彼二于词句有先后然于意义无别离戏论。较之，阿努瑜伽者，证悟界显现圆满普贤佛母之虚空，智慧无碍普贤佛之嬉戏，彼二无别子大乐根本菩提心之坛城，彼亦证悟为离戏论而超胜。阿努虽如是证悟然于因果门中开解，然阿底瑜伽者，如是云：如实无欺觅不得，门径坛城生起亦不离。入生本离之自性，汝亦仅知少许，自生我超胜。如是宣说，一切法皆为菩提心，于无生灭二者之自生智慧，非如是音声，然于二取