English
They consider the great tradition of Lha-ba to be exactly as it is. For details, refer to 'The Lamp of Samadhi Eye'. Similarly, the former lamas considered it to be primordial purity (ka dag), and Lha-je Zur Chungpa considered it to be spontaneous accomplishment (lhun grub), and Kunchen Dampa Rinpoche considered it to be unmixed, complete, spontaneous accomplishment. Its meaning is that the meaning of the three unmixed spontaneous accomplishments is the same as the meaning of complete, inseparable, simultaneous liberation. The three spontaneous accomplishments are: spontaneous accomplishment of self-nature free from elaboration, spontaneous accomplishment of appearance as illusion, and spontaneous accomplishment of characteristic self-awareness. In 'Secret Wisdom' it says: Warrior Vajra, listen now. The self-nature of secret wisdom is that Buddhas and sentient beings are not two, it pervades everything like space. Ignorance and wisdom are not different, non-realization and realization are one path. The characteristic of secret wisdom is that self-awareness is clear and completely pure, conceptual thought abides in wisdom itself, the fundamental self-nature is a treasure trove, naturally arising, uncreated, and primordially existent. The appearance of secret wisdom is that various appearances are without grasping, inconceivable illusion is spontaneous accomplishment, if it is constantly clear, it is the view. Thus it is said. Complete, inseparable, simultaneous liberation, as it is said in 'Vajrasattva Great Space': One, without any aspects, the yogi abides in the path of space, in the essence of unborn and unceasing, where are fabricated dharmas? Thus it is said. In detail, although it is explained according to the view of the Great Perfection of the Mind Class, because what is taught is the uncommon essential points of the oral instructions, the actual meaning is in accordance with the treasure entrusted by Rinpoche and the essential points. The Victorious King, Omniscient Longchen Rabjam, considered that the self-awareness of great compassion, inseparable from primordial purity and spontaneous accomplishment, pervades everything. In 'Sound Transformation' it says: Furthermore, the essence of dharmata, the essence is accomplished from self-nature. Since appearances are not definite, the paths of entry are also different. Through the sight of recognition, knowledge, and liberation, from entry, seeing, and familiarization, from recognition arises self-recognition, through trust one meets, through determination one enters certainty. Thus, from the certainty of the three, the essence is complete, and the cause ceases. Furthermore, the self-nature of dharmata is explained, this kind of thing is not definite, however it is established, it appears that way, the basis for establishing various names.
Chinese
从……。以众多词语修饰而显现，从不确定的名称的各种各样中，意义也只是假立而空。由于任何空性都未成立，所以显现为自性清净。此外，还讲述法性慈悲，由于所化众生的境是多种多样的，所以调伏者的身也是如此。从种姓和根基的各种变化中，轮回和涅槃的分别念是不同的，如果将它们安立在各自的境中，那就是未作意的意义的密意。如是所说，从本体、自性和慈悲这三个要点中，本体的要点是在自身上认识，在是上确定，在解脱上建立信心这三者中，第一个是，虽然自性显现为光明，但本体未超出一种觉性光芒，因此，确定自性的觉性空明澄澈，就是本来清净的自性，是将最终的解脱处赤裸裸地指示出来。第二个是，在那样的状态中，没有放下，彻底地确定为自性的禅定，不散乱，不执着，就是修持。第三个是，那时，超越了所修和能修的觉性，澄澈地显现并解脱，因此，不舍弃好坏的分别念，相信自解脱的信心，并反复练习，这是一个重要的誓言。自性的要点是，虽然显现为多种多样，但将显现的事物汇集为一个自明澄澈的智慧，反复练习自明自生的智慧，修持它，那么对它的执着也会解脱，除此之外没有其他的，这是光明显现解脱为法性的教言。向外看时，向内显现的觉性，是刹那间赤裸裸地出现的本体的指示。看显现时，虽然是无边无际，但看觉性时，却一无所有地澄澈显现，因此，以解脱处为间隔的口诀，是第二个重要的誓言。慈悲的要点是，对于外在所化境的各种因缘，内在的所调伏者或显现的觉性在散发多种光芒时，不切断向外散发的痕迹，不观察自性，不向内否定，而是将任何显现的事物都直接安住于当下，认识到无间断的觉性赤裸裸地澄澈，从而把握住赤裸裸的解脱处，那显现解脱自灭的觉性，清晰明了，无间断地澄澈，这与中阴的觉性显现是不间断的
English
From... It appears adorned with numerous words. From the variety of uncertain names, the meaning is also merely imputed and empty. Since no emptiness is established, it appears as naturally pure. Furthermore, the Dharma-nature compassion is explained. Since the objects to be tamed are diverse, so are the bodies of the tamers. From the various transformations of lineage and faculties, the thoughts of samsara and nirvana are different. If they are placed in their respective realms, that is the intention of the unconditioned meaning. As it is said, from the three key points of essence, nature, and compassion, the key point of essence is to recognize oneself in oneself, to decide on what is, and to establish confidence in liberation. The first of these three is: although nature appears as light, the essence does not go beyond a single radiance of awareness. Therefore, deciding that the nature of awareness, empty and clear, is the very self-nature of original purity, is to directly introduce the ultimate place of liberation. The second is: in that state, without letting go, completely determining it as the meditation of self-nature, not being distracted and not clinging, is meditation. The third is: at that time, the awareness that transcends the object of meditation and the meditator arises clearly and is liberated. Therefore, without abandoning the thoughts of good and bad, trusting in the confidence of self-liberation and practicing it repeatedly, this is a crucial vow. The key point of nature is: although it appears in various ways, gathering the appearances into one self-illuminating, clear wisdom, and repeatedly practicing it as self-illuminating, self-arising wisdom, then the clinging to it will also be liberated, and there is nothing else. This is the instruction of light and appearance being liberated into Dharma-nature. Looking outward, the awareness that appears inward is the introduction to the essence that arises nakedly in an instant. Looking at appearances, although they are infinite, looking at awareness, it arises clearly without anything. Therefore, the oral instruction with the place of liberation as an interval is the second crucial vow. The key point of compassion is: for each of the various causes of external objects to be tamed, when the internal tamer or the arising awareness radiates multiple lights, do not cut off the traces of radiating outward, do not examine self-nature, do not negate inward, but directly place whatever arises in that very moment, and recognizing the uninterrupted awareness as nakedly clear, thereby grasping the naked place of liberation, that awareness of arising liberation and self-dissolution, clear and unobstructed, nakedly clear, is uninterrupted from the arising of the awareness of the bardo.
Chinese
当认识到这一点时，就掌握了原始清净大悲的觉性而获得解脱，这就是最重要的三个誓言。这三个是秘密心髓甘露，也是精炼的极度秘密的滴露，即：口头上调和而有大的决断，要义上汇集而有大的约束，要点深刻而有大的重要性，是除了心之殊胜子以外，对其他人进行保密的封印教言。如是说。因此，嘉瓦噶陀巴大师的观点是，显现达到心之尽头的心部，因为成为心之方向大海的意之精华，所以与全知无垢光尊者的意趣成为一体。第二，从“在那时”到“在此切断疑惑”之间所阐述的内容是，像这样，当觉性在无二中显现之时，在那时的境况中，也不需要生起胜义大平等性本身的体验和暖相，而是唯有圆满。那是什么呢？因为获得了以戏论穷尽的显现与不显现、常与断、是与非等一切从根本上清净的定解，以甚深智慧现前了无有分别勤作的自性，从而如实确定了体验暖相，彻底挖掘了意义的实相，所以究竟的证悟就是，在此彻底切断了对不同宗派的观点未获得定解的疑惑和执着，从而具备了甚深意义的定解，获得了确定的巨大体验暖相。如是说，在《心髓义理续》中说：谁以觉性幻化的钥匙，开启自生方便的坛城之门后，不寻觅而见到自生任运的胜妙安乐，三时无有聚散的觉性宝藏，不作造作任运成就故，无须寻觅。断绝执著的念头故，无有散乱。自生一者，相状不可计数。安住于无二明点故，无有行进。利生在心中显现故，已完成所作。无余任运圆满故，不需修成结果。未生本净故，不需净除障碍。不作自然圆满故，远离事业。仅此证悟，即能成办一切，圆满一切故，说是大圆满安住于一个明点之中。如是说。见解智慧，
English
When this is recognized, one grasps the awareness of primordial purity and great compassion and is liberated, which are the three most important commitments. These three are the secret heart essence nectar, also the refined, extremely secret droplets, namely: verbally harmonizing with great decisiveness, essentially gathering with great restraint, and crucially profound with great importance, being the sealed instructions to be kept secret from others besides the supreme sons of the heart. Thus it is said. Therefore, the view of the great Gyalwa Katokpa is the mind-section where appearances have reached the end of mind, and because it has become the essence of the ocean of the mind's direction, it becomes one with the intention of the omniscient Longchenpa. Second, what is taught from "At that time" to "Doubts are cut off here" is that, in this way, when awareness is clear in non-duality, in that situation, there is no need to generate even the supreme experience and warmth of the ultimate great equality itself, but it is only complete. What is that? Because one has gained the confidence of realizing that all appearances and non-appearances, permanence and annihilation, being and non-being, etc., which are exhausted by elaboration, are pure from the very beginning, and by manifesting the nature free from the effort of discriminating activity with profound wisdom, one has truly ascertained the experience of warmth, and thoroughly excavated the reality of meaning, so the ultimate realization is that here, doubts and attachments to the views of different schools, which have not gained certainty, are completely cut off, thereby possessing the certainty of profound meaning, and one has gained a great experience of warmth of certainty. Thus it is said, in the Root Text of the Heart Essence Meaning: Whoever, with the key of the magic of awareness, opens the door of the mandala of self-born means, without searching, sees the supreme bliss of self-born spontaneous accomplishment, the treasure of awareness without gathering and scattering in the three times, because it is spontaneously accomplished without fabrication, there is no need to search. Because the concept of grasping is cut off, there is no distraction. One self-born, aspects are countless. Because it abides in the non-dual bindu, there is no going. Because benefiting beings is clear in the mind, what is to be done is completed. Because all is spontaneously perfected without remainder, there is no need to accomplish results. Because it is unborn and completely pure, there is no need to purify obscurations. Because it is naturally complete without effort, it is free from activity. By realizing just this, all is accomplished, all is perfected, it is said that the Great Perfection abides in one bindu. Thus it is said. View, wisdom,
Chinese
在《甚深究竟续》中说：再者，聚集的眷属们用心听。上师以精通的窍诀甚深之义，一切之基，基之本体，法身的自性，不可改造，自心如虚空。五根之境，因错乱而断绝关联。心中若有稳固的见解，则烦恼解脱。因此，教言之义极其珍贵。如是说。第四是，从“彼性即是”到“视如珍宝”之间所阐述的。那么，如果有人想知道这样修行的功德是什么。无论哪个殊胜的补特伽罗，如果他以对彼性之执着串习的坚定力量，获得了对意义的证悟的坚定智慧，并且能够胜任，并且以观察任何与词义相关的法而确定，从而掌握了证悟的要点。那么，像五地以下那样，对于处于低劣众生之身的，具有证悟安乐逝者圣者果位者，就是证悟的大自在者，圆满正等觉者。因此，八部鬼神也以三门恭敬地顶礼膜拜。在《普作续》中说：无为之中，谁能安住，此身之人，天人亦然，其意乃法性佛。若以此利益众生，不需勤作，自然安乐。又，《智慧甚深究竟王续》中说：菩提心无有先后之故，世间高低何处所生之身，生灭不灭之心，心若安住，离合无有之意，体验之相。具有大相之瑜伽士们，所行一切皆是智慧佛之意。人身之上，此等遮障，天人们亦将顶礼供养。又，《大妙法》中说：殊胜见解之义，金刚萨埵自性者，往昔未曾证悟者，以心之明灯显示意义者，诸佛恭敬者，亦向彼义顶礼。又，《普贤六界》中说：无需寻觅，自然安住之珍宝，非是众人之行境，故此证悟之瑜伽士，乃是人中之胜者身，是自在者，故当恭敬顶礼。如是等。见到如此殊胜的瑜伽士