English
The fault of meditating by focusing on transformation and maintaining equanimity, seeing all arising feelings as dualistic and transforming them, is that: still not being separated from the appearance of duality, it contradicts the secret of non-dual equality self-liberation in the teachings of the Great Vehicle of Secret Mantra. Due to the fault of clinging to thoughts, one also cannot encounter the true nature of reality, thereby correctly realizing it. In the Tantra of the Seven Appearances of Wisdom, the "Verses of the Tantra of Self-Abiding Awareness" say: "The nature of reality, without fabrication, is the inexpressible, self-abiding view, which manifests from the self-born realm. For the secret view of non-fabrication, artificial yoga is a perverse action. For the essence of signless, unfabricated, clinging to conceptual thoughts is a perverse teaching. Those who, with self-serving, biased views, see clinging as separate appearances, seeking and practicing the great wisdom free from bias, do not see the meaning. In the single nature of whatever appears, without distraction, everything is clear. Experience is inexpressible, without clear grasping. In this, there is no bias from the beginning." Also, as the Tantra of Equality with the Ocean, Without Impurity, says: "The Great Perfection, the impartial great Dharma, the nectar of transcending mind, becomes poison for the ignorant without fortune. For example, the nature of poison, for peacocks, is beautiful as an ornament, but for other beings, it destroys with poison. The great bliss of all perfections, spontaneously accomplished without birth or cessation, pervasive and vast, the unmade primordial Buddha, is only non-dual, free from elaboration." And so on, there are many. The fifth part has two points: explaining how qualities are spontaneously accomplished, and showing that the signs of warmth are complete and free from doubt. The first point is what is explained from "Therefore, certainty" to "cause and effect spontaneously accomplished." So, what is the real meaning without error? If someone asks, like this, for the meaning of non-duality, with correct wisdom, certain without clinging, awareness is self-luminous, and having confidence, then abiding in the vast, unbiased state, without any fabrication or effort, this does not contradict the meaning of non-dual equality, there is no inconsistency, and the nature of mind is originally pure, this is the certainty without error. Therefore, truly realizing the self-aware wisdom
Chinese
当它在自明中展开时，因为没有观察到任何二元性的事物，所以它本来就是无二的自解脱。因为精华菩提心本身已成为一切法的精髓，所以包含了因道和果位佛的一切法，并且是无二的任运自成。三界明灯远离缘，遣除无明黑暗，不可思议。从他处寻觅无法找到，明点绽放的自生乐。觉性自显，无需改造，任运自成，本来就无法寻找。精华中的精华，无二至高，本来就远离一切名言。如实显现而无分别，胜义无戏论，真实界。因为无法寻找，超越了禅修之词，因为如实成为法界，所以是通达清净意义的智者。本来无生，绽放的法界，证悟胜义即是法身，享受大乐之王身，智慧嬉戏化身，慈悲菩提心之路，不动无分别法之路，自性安住是安乐之界，照亮三界的明灯之王，大乐自生于慈悲中显现，珍宝明灯圆满了慈悲。如是《普贤王如来根本续》共同释续珍宝，与无生续相同宣说。因此，对于大圆满至高乘的见解，那无与伦比的自性觉知、无二大乐、无勤作、远离造作的自生智慧，如实确信至关重要，所以在此也略作阐述。世俗凡夫和外道常见者，以及声闻、独觉和唯心者都认为实有。而外道断见三派则认为没有。中观和外三续认为二者兼有。而内密二续则认为无二。为了在此破除执着，除了教义之外，实际上并没有脱离四边，在自性中解脱，因此，以四边显现作为助缘，自性觉知圆满于法性，所以是无与伦比的自性觉知大乐，所以要把握这卓越的要点。吉祥觉性精要续中说：与真实界平等结合，诸法是自性之田，因为不生不灭不思议，所以不堕入常断边，智慧觉
English
When it unfolds in self-clarity, since no dualistic phenomena are observed, it is primordially the great self-liberation free from duality. Since the essence, bodhichitta itself, has become the quintessence of all dharmas, it encompasses all the dharmas of the causal path and the resultant Buddha, and is spontaneously accomplished, free from duality. The lamp of the three realms is free from conditions. It dispels the darkness of ignorance, untouched by the mind. It cannot be found by seeking it elsewhere. The bliss of self-arising from the blossoming of bindus. Awareness is self-arisen, without any need for alteration. Spontaneous accomplishment is primordially unfindable. The heart of the heart is the supreme non-duality. It is primordially free from all concepts. It is clearly manifest as it is, without conceptualization. The ultimate reality is free from elaboration, the true expanse. Since it cannot be sought, it transcends the words of meditation. Since it has become the expanse as it is, one is skilled in the pure meaning. The expanse of blossoming, primordially unborn. Realizing the ultimate reality is the Dharmakaya. The Sambhogakaya is the body of the great bliss king. The Nirmanakaya is the play of wisdom. Compassion is the path of the Bodhisattva. The path of Dharma is unmoving and without conceptualization. Abiding in self-nature is the expanse of bliss. The supreme lamp that illuminates the three realms. Great bliss is self-arisen, manifest in compassion. The precious lamp perfects compassion. Thus, it is stated in the general explanatory tantra, the precious and equal to the Kunjed Gyalpo, the root tantra that is unborn. Therefore, regarding the view of the supreme vehicle, the Great Perfection, the extraordinary self-awareness, the non-dual great bliss, the effortless, free from activity, self-arisen wisdom, it is extremely important to ascertain it as it is, so here also a little is expressed. Ordinary worldlings and eternalist tirthikas, as well as shravakas, pratyekabuddhas, and Cittamatrins, believe in existence. The three schools of annihilationist tirthikas believe in non-existence. The Madhyamikas and the outer three tantras believe in both. The inner two secret mantras believe in non-duality. Here, in order to liberate from attachment, apart from the teachings, in reality, the four extremes are not abandoned but liberated in their own place, so the appearance of extremes is perfected as the nature of reality, so it is the great bliss of self-awareness, which is incomparably superior, so one should grasp the essential point. In the Tantra of the Auspicious Awareness Cuckoo, it says: By uniting equally with the true expanse, all phenomena are the field of self-nature, because they are unborn, unceasing, and inconceivable, therefore, one does not fall into the extremes of permanence or annihilation, wisdom aware
Chinese
因此，通过意义之理，那无法修持的自明，这种智慧自明，金刚萨埵未曾开示。除了世俗谛的言说之外，在胜义谛中，轮回、涅槃的诸法，因无自性而本自寂灭。一变为多不存在，从一中平等无偏，因为它们的自性不可见，一切皆安住于如是性中。自生自寂平等安住，不可能堕入相的止息。如是触及实义时，安住于何处，执着于何处？止息何者，取舍何者？未舍离任运成就普贤。具备三身的最胜宫殿。如是，《无垠虚空》中说：秘密结解脱如下，不视边为过患，因此不作束缚与解脱，不舍二边，自解脱故，不住于二元，如二显现，四边广大如虚空，束缚解脱无二，自性安乐。如是，《声续总集》中说：自性圆满大边际，诸法安住自位，显现与觉性法性双运，原始解脱，当下安住，即是究竟。见解超离心识，有相自位清净，空性与实有边解脱，动摇止息，无分别念，心识止息，超离意识。如是等等甚多。对于如此这般的自明大乐之义，无论如何开示，本体相同，稍微讲述诸位圣者的见解差别。 पुनरवतार प्रसन्नवज्र 自生喜金刚认为自明任运成就大。邬金 महा राज（梵文天城体，Oḍiyāna mahārāja，乌仗那大王，乌仗那大王）和 विमल मित्र（梵文天城体，Vimala mitra，维摩拉米扎，净友）等认为远离执着。比丘尼 कुन दगा（梵文天城体，Kunda gā，根嘎，喜旋）等认为是自生智慧。桑结桑瓦等认为是远离勤作。 कुकु राज（梵文天城体，Kukku rāja，古古惹匝，古古惹匝）和 श्री सिह（梵文天城体，Śrī siṃha，室利僧哈，吉祥狮子）等认为是安乐大。འཇམ་དཔལ་བཤེས་གཉེན་（文殊友）认为无二。王子 र ज हस्ति（梵文天城体，Rāja hasti，拉杂哈斯德，王象）认为是广大明点。大译师བཻ་རོ་ཙ་ན་（毗卢遮那）等认为是自性大。又，秘密主དགའ་རབ་དཔའ་བོ（喜金刚）一般也清楚地阐释了上述诸位，但特别地，这位尊者和国王དྷ་ཧེ་ཏ་ལོ་（达嘿达洛）以及གནུབས་སངས་རྒྱས་རིན་པོ་ཆེ（努·桑结仁波切）等认为不舍弃边而
English
Therefore, through the logic of meaning, that self-awareness which cannot be cultivated, such wisdom self-awareness, Vajrasattva did not teach. Apart from the conventional truth of expression, in the ultimate truth, the phenomena of samsara and nirvana are inherently pacified because they are without self-nature. One becoming many does not exist; from one, equality is without bias. Because their self-nature is invisible, all abide in suchness. By self-arising, self-pacifying, and equal abiding, it is impossible to fall into the cessation of signs. Thus, when one touches the real meaning, where does one abide and to what does one cling? What does one cease and what does one take? Without abandoning, spontaneously accomplished, Samantabhadra, the supreme palace endowed with the three kayas. Thus, in "Vast Expanse," it says: This is how the secret knot is untied: not seeing the extreme as a fault, therefore not making bondage and liberation. Not abandoning the two extremes, because of self-liberation, not abiding in duality, but appearing as both. The four extremes are vast, like the expanse of the sky. Bondage and liberation are non-dual, blissful in their own place. Thus, in the "Sound Exceeding," it says: The ultimate of the great perfection of self-nature, all phenomena are placed in their own place. Appearance and awareness, the union of dharmata, primordial liberation, immediate abiding, is the ultimate. View beyond the mind, with signs, pure in its own place, liberation from the extremes of emptiness and entity, cessation of movement, without conceptual thought, cessation of mind, beyond consciousness. And so on, there are many. Regarding the meaning of such great bliss of self-awareness, however it is taught, the essence is the same, but to show a slight difference in the views of the holy ones: Again, Tulku Garab Dorje considers self-awareness to be spontaneously accomplished and great. Orgyen Maha Raja and Vimala Mitra, etc., consider it to be free from grasping. Bhikshuni Kunda, etc., consider it to be self-arising wisdom. Sangye Sangwa, etc., consider it to be free from effort. Kukkuraja and Shri Singha, etc., consider it to be great bliss. Jampal Shenyen considers it to be non-dual. The eldest son, Raja Hasti, considers it to be the great thigle. The great translator Vairochana, etc., consider it to be the great self-nature. Also, the secret lord Garab Dorje generally clearly explains the above-mentioned ones, but especially, that lord and King Dhaheta and Nub Sangye Rinpoche, etc., consider it to be without abandoning the edge,
Chinese
他们认为，拉瓦的伟大传统就是如此。详情请参考《三摩地之眼》。同样，以前的上师们认为它是本初清净，拉杰祖琼巴认为它是任运自成，全知丹巴仁波切认为它是无杂圆满任运自成。其含义是，无杂任运自成三者的含义与圆满无别同时解脱的含义相同。任运自成三者是：自性离戏任运自成，相幻化任运自成，体性自证任运自成。在《智慧秘密》中说：勇士金刚，现在谛听。智慧秘密的自性，佛与众生无二无别，如虚空般周遍一切。无明与智慧没有差别，不证悟与证悟合为一道。智慧秘密的体性，自证光明完全清净，分别念安住于智慧本身，根本自性是珍宝藏，自然而生，未经造作，本来存在。智慧秘密的相，种种显现而无所执着，不可思议幻化任运自成，如果恒常明亮就是见。如是说。圆满无别同时解脱，如《金刚萨埵虚空大》中所说：一而无有诸相，瑜伽士安住于虚空行道，在无生无灭的心要中，哪里会有虚构的诸法？如是说。详细而言，虽然按照心部大圆满的见解来阐述，但由于所讲的是不共的口诀要点，所以实际上与仁波切交付的伏藏和要点相符。胜者之王全知隆钦饶绛认为，本初清净与任运自成无别的自证大悲周遍一切。在《声续变》中说：此外，法性之本体，从自性中成就本体，显现不确定，所以进入的道路也不同。通过认识和解脱之见，从进入、见和串习中，从认识中产生自识，通过信任而相遇，通过决定而进入把握。这样，从三者的决定中，本体圆满，因就停止了。此外，宣说了法性自性，这种不确定，无论如何安立，就那样显现，种种名称的安立处