English
Clearly manifest. Whatever is seen and felt is free from the realm of desire, seeing the perfection of self-established wisdom. Believing in the meaning of what is said will give rise to even greater confidence. Therefore, compared to the self-luminous non-duality experienced by the Mind-Only school and the self-aware wisdom of Anu Yoga and below, the unadulterated, completely perfect, limitless, great self-liberated spontaneous wisdom of the Great Perfection, the impartial, great bliss, all-renouncing, unabandoned self-aware clear light essence itself, is particularly superior. In order to gain certainty in its profound greatness, it is briefly explained. However, if one contemplates well on the suchness of self-appearing reality, then, as it says in the Heart Essence Meaning Tantra: 'The view is the teaching of spontaneous perfection, all-encompassing, completely pure. In a single bindu, everything is perfected, therefore, play in the spontaneous heart essence. The secret bindu is the source of all, limitless, naturally abiding. All secrets are spontaneous mind, self-aware intelligence, pure and undefiled. Abandon the awareness arising from conceptualization, intelligence is the teaching of the treasure of samadhi. Play in the realm without hope or fear, self-aware intelligence is not stained by external objects. Samantabhadra's emptiness, uncreated, Samantabhadra's supreme means, in order to be perfectly clear and unmixed, shines like stars in the sky.' Having such certainty, there is no Dharma to be arrogant about. So, if the meaning of the view is like that, what is meditation like? When one truly realizes and sees the profound meaning that transcends expression, all the habits of conceptualization and grasping are purified at once, and naturally arise in the expanse of great wisdom. Therefore, all objects of focus, such as forms, sounds, etc., are transcended and become self-liberated. For this, there is no need for deliberate action or clear direction. Essentially, there is no appearance in any object, not striving for the result through thought and focus, but abiding without movement. This is abiding in reality, which is called 'abiding in equanimity.' As it is said: In the Great Perfection Seven Wisdoms Arising Tantra: 'The essence of the Buddhas of the three times is the self-luminous wisdom of intelligence. In the profound secret true meaning, there is no bias.'
Chinese
非有法不住留，觉性自明本智体，非是修治本来成，不以对治如是性，不作不留自安住，如是自生住故明，现基轮涅一切法，自生觉性自明故，增益谤毁法不住。如是。萨雷无缘一之性，不修不执不可思，无有边际之意识，断除障蔽不解义，于何亦不思不修，自性觉性自光明，离于体验思虑境。如是。第四有二，谓示教当修无二自明，说以心修之过失。初者，从“无有对治之境”至“彼即二资粮圆满”之间所示教者，如是了悟之后，于真实修习之时，无有可作对治之境，于觉性如是之自显现，以法性为境，于显现为道之体性的等持之味，若耽著执迷，则当尽皆舍弃，当住于无执自解脱。于彼，以心修治之方便为何耶？如是修习义之时，以知一切为无二平等解脱，无论生起任何分别念，以及无论如何生起见色闻声等之觉受，彼即于一切平等大乐之义，以悟解为殊胜道之自明体性而不可舍弃，从无边际边中解脱，于自生平等性中开展之法性界中显现，无论如何转变，无论如何显现，然心要义之界，不离彼处而生起，然无有生起之因，以六聚自解脱之真如性而无有变异也。如是不可舍弃分别念之理者，一切法皆是心性不作之如是性之法性，以自性之理而明显且真实成立也。是故，无谬了悟法性菩提心之义，彼即是总集一切胜者之密意，然此大论之宗规，亦不以彼为觉性之境而思择也。
English
Non-existent dharma does not abide. Awareness is self-illuminating, the very nature of wisdom. It is not cultivated; it is inherently accomplished. It is not sought through antidotes; it is the nature of suchness. Uncontrived, non-abiding, it is self-settled. As it is, it is clear because it abides naturally. All phenomena of samsara and nirvana, Because they are self-illuminating in self-arisen awareness, The dharma of superimposition and denial does not abide. Thus, in the state of Salé, one without object, Without practice, without grasping, beyond thought, Without the concept of extremes, Without obscuration by elimination, one does not understand the meaning. Without thinking or practicing anything at all, By its very nature, awareness is self-illuminating, Separated from the realm of experience, thought, and concept. Thus. The fourth has two parts: showing that one must meditate on non-duality and self-illumination, and explaining the faults of meditating with a fabricated mind. The first is shown from "There is no object of focus" to "That itself completes the two accumulations." Having understood in this way, at the time of meditating correctly, without an object to focus on, awareness itself appears as it is, and by abandoning attachment and clinging to the taste of samadhi, which appears as the path of making dharmata the object, one should abide in self-liberation without grasping. What is the method of fabricating the mind in that? When meditating on the meaning in this way, knowing that everything is non-dual and equally liberated, no matter what thoughts arise, and no matter how experiences such as seeing forms and hearing sounds arise, that itself is the meaning of all-equal great bliss, and because it has become the nature of self-illumination as the supreme path of understanding, it cannot be abandoned, and by being liberated from endless extremes and centers, it is clear in the realm of dharmata that expands into self-arisen equality. No matter how it changes and no matter how it appears, the essence of the meaning does not move from that realm, but arises without a cause of arising, and there is no change from the thusness of the self-liberation of the six aggregates. The reason why thoughts cannot be abandoned in this way is that all dharmas are the dharmata of suchness, the very nature of mind, which is not fabricated, and it is manifestly clear and truly established by the reason of self-nature. Therefore, the meaning of unerringly realizing the mind of enlightenment of dharmata is itself the collection of all the intentions of the Victorious Ones, but according to the system of this great treatise, one does not think or analyze that as an object of awareness.
Chinese
以平等大圆满的意义而确定。那为何如此呢？因为轮回与涅槃的一切诸法，全部都是无因无缘而自生的，以自性觉性大智慧的体性而自明显现。无因无缘而生起的自显现，其体性从原始以来就不是这样的，所以是未生未成的法界。因此，法界即是觉性智慧，而觉性本身也是法界，因为无有分别而无有对境。因此，在错觉的显现中，虽然看似有因果，但在实义的体性中，现在努力于因，其果在后来显现的转变是根本不存在的，而是自性本然不造作的。如是，对于无有分别的最胜深奥之义，谁能正确地了知并确定地证悟，那他就能不积累二资粮，而于一瞬间圆满，并且二种果位任运成就而真实显现。如《虚空藏王经》云：“福德智慧菩提心圆满，行持不尽不积无减损，广大虚空如海之虚空，二大资粮自性中圆满。”如是，在确定了意义之后，以修持来体验的方式，在续部和口诀中讲述了很多，但要点的精髓是：在《普贤王如来根本续》如大海般广阔而无有混浊的共同讲解续部中说：“最初寂止之时，以念知如胶水般执持，譬如以铁钩控制大象，不散乱以念力于自处解脱。第二等持之时，所知法性置于瓶中，如金瓶中酥油灯，不变觉性于内明亮。第三后得之时，根门不遮任其自然，如金洲广阔之旷野，所见皆是大圆满之境。最后胜观之时，相状自解脱不以分别念认知，如毒蛇燃烧之结，不作勤作而于自处解脱。”如是确定之后而精进修持。第二是，于意义中等持。从“于意义中等持”到“与意义相遇不变”之间所讲的，那么，对于生起的感受什么也不修改吗？以分别念将法性的意义片面地固执。
English
To be certain of the meaning of equality, the Great Perfection. Why is that? Because all the phenomena of Samsara and Nirvana, all are self-generated without cause or condition, and self-manifest as the essence of the Great Wisdom of self-awareness. The self-manifestation that arises without cause or condition, its essence has not been like this from the beginning, so it is the Dharmadhatu of the unborn and uncreated. Therefore, Dharmadhatu is the wisdom of awareness, and awareness itself is Dharmadhatu, because there is no separation and no object. Therefore, in the manifestation of delusion, although it seems to have cause and effect, in the essence of the real meaning, there is no transformation of striving for the cause now and the result appearing later, but it is the natural and unconditioned nature. Thus, whoever correctly knows and definitely realizes the supreme and profound meaning of non-separation, he can complete it in one moment without accumulating the two accumulations, and the two fruits will be spontaneously accomplished and truly manifested. As the "All-encompassing King" says: "Merit and wisdom, Bodhicitta are complete, practice is inexhaustible, without accumulation, without reduction, the vast sky is like the ocean, the two great accumulations are complete in self-awareness." Thus, after determining the meaning, the way to experience it through practice is told a lot in the Tantras and instructions, but the essence of the key point is: In the common explanation Tantra of the "All-creating King", which is as vast as the ocean and without turbidity, it says: "At the beginning of quiescence, hold on with mindfulness like glue, like controlling an elephant with an iron hook, without distraction, liberate in its own place with mindfulness. At the second time of Samadhi, place the knowable Dharmata in a vase, like a butter lamp in a golden vase, the unchanging awareness is clear inside. At the third time of post-attainment, do not block the sense gates, let them be natural, like the vast wilderness of the golden continent, whatever is seen is the realm of the Great Perfection. At the last time of Vipassana, the characteristics are self-liberated, not recognized by the mind, like the knot of a burning poisonous snake, liberate in its own place without effort." After determining like this, diligently practice. The second is, to be in Samadhi in meaning. From "to be in Samadhi in meaning" to "meeting with meaning does not change", then, do you not modify any feelings that arise? The meaning of Dharmata is one-sidedly adhered to with conceptual mind.
Chinese
专注于转变并保持平等，将所有产生的感受视为二元对立并加以改造而禅修的过患在于：仍然没有脱离二元对立的显现，这与密宗大乘的教义中无二平等自解脱的秘密相违背。由于思虑的执着之过，也无法与真实的法性相遇，从而正确地证悟。在《智慧七现续》中，《自住觉性续句》说：“如实不作意的自性，是不可言说自住的见解，从自生界中显现。对于不作意的秘密见解，造作的瑜伽是颠倒的行为。对于无相无作意的精髓，执着的分别念是颠倒的教言。那些以自以为是的偏颇之见，将执着视为各自不同的显现，以寻求和修持远离偏颇的大智慧，却无法见到实义。在任何显现的唯一自性中，不散乱则一切皆明。体验不可言说，无有明执。此中原本没有偏颇。”又如《与海平等无垢续》中说：“大圆满无偏大教法，超越思维的甘露，对于无缘的愚昧者会变成毒药。譬如毒药的自性，对于孔雀来说是装饰，对于其他众生来说则是毁灭。一切圆满的大乐，无生无灭任运成就，遍布广大不作意本初佛，离戏无二唯一。”等等有很多。第五部分分为两点：宣说功德任运成就的方式，以及显示暖相圆满且无有怀疑。第一点是，从“因此，确信”到“因果任运成就”之间所阐述的内容。那么，什么是没有错谬的真实意义呢？如果有人问，像这样对于无二之义，以正确的智慧确信而无有执着，觉性自明，并且具有自信，那么安住在广大无偏的状态中，没有任何造作和努力，这与无二平等之义不相违背，没有不一致之处，并且心的自性本来清净，这就是没有错谬的确定。因此，如实地证悟自明觉性智慧