English
How should one have faith in its meaning? Like this, taking the essence of all those five twofold qualities as the root or as the heartwood of the fruit, is indeed that self-arisen accomplishment, because there is nothing better than that. Others are merely branches and causes. Therefore, even the Victorious Ones cannot find a meaning more excellent than this, the meaning is clear. As it says in the Root Tantra: The doors of individual vehicles, even if one has not practiced entering, etc., by cutting off the root of all here, one is all, there is no difference at all. And, without self-nature, all is one, selfless, impartial, spontaneously accomplished. From one, there is naturally no variety. If one fully understands pure words, that is the great meaning of certainty. All will become pure. Since there is no duality of self and other, self-nature is the self's own nature, called Buddha, not elsewhere. Self-nature is spontaneously accomplished, the great powerful one. And so on, as it is said. The second is, from "Friends!" to "Do not hide anything!" is what is shown. The supreme teacher, the Lord of Secrets, calling out "Friends!", the promise and reason is that the qualities spoken of in this way exist. Therefore, if one attains the path of seeing, sees the meaning of suchness that is spontaneously accomplished, and directly realizes it, then like the lower vehicles, all other views will appear as illusions that are not great bliss, and are only slightly indicated. Then, during the time of the path of meditation, if that awareness abides without support in the state of spontaneously accomplished suchness, then all the stages of the paths and grounds and all places are self-appearing illusions of suchness. Then, finally, having completed the path and realized that very realization as the ultimate, undefiled state, one gains the power of awareness and becomes supremely excellent. Then, from the accomplishment of the causal vehicle, down to the unsurpassed, noble Dharmakaya, and all the supreme worldly things, one realizes that all are false illusions, untrue. Then, the reason for the arising of the qualities of realizing the purity of the field of experience in this spontaneously accomplished awareness in suchness is shown. From one's own awareness, as it is, until one gains unwavering confidence in suchness and attains stability in wisdom, a base person
Chinese
即使是微小的众生，因为不执着于大小，所以没有傲慢和沮丧，这些也是证悟甚深秘密意义的功德。如实通达真如法性，确信无需再修持，不舍弃轮回，安住于世间之身，亦能彻底解脱，自显为大法的法身。因此，我的智慧如实把握要点，虽确信为殊胜，却知无需刻意造作，在不勤作修持的同时，也不放弃利益众生，也进入世间众生的行为领域。因为所作之事没有作为和疲劳，所以对于无边无际的轮回世事没有厌倦和灰心，并且所有无边无际的业行，都圆满证悟为一个真如实相。观点的验相是：对于证悟自心坛城为光明之性的修行者来说，即使未经修习，也不会畏惧邪魔鬼怪的处所，没有恐惧；即使面对难以忍受的地狱，也不会感到不适，对于世间也一无所求。因此，无论享用任何欲妙，都能将一切享用融入法界，没有执着的疾病。因此，如果像讲述无需通过次第就能证悟的密咒意义那样，直接见到和证悟，那么那些通过中观等名言之法逐渐修习而证悟究竟的人，就像被骗子欺骗一样，因此被称为证悟极其伟大。即使没有证悟那样的意义，信心的功德是：即使没有获得对那唯一真如意义的把握，仅仅是持续的信心，也能立即与之相遇，并且能压倒三界之种子，使之无法生起，因此是极其殊胜的功德。因此，更不用说在三时中成为空性，与清净的观点之义不分离了，以能压倒分别念和邪见的观点而超胜，更是无庸置疑的。为了用比喻来象征它，例如，狮子的幼崽和鹏鸟的蛋，前者眼睛尚未睁开，后者尚未在天空中展现自己的能力。
English
Even small beings, because they do not cling to size, are without arrogance and dejection; these too are the qualities of seeing the truth of the profound secret meaning. Having fully realized the nature of reality as it is, and being certain that there is no need for further cultivation, without abandoning samsara, even dwelling in the body of the world, one is completely liberated, and spontaneously manifests as the great Dharmakaya. Therefore, my mind, having grasped the essential points as they are, although certain of its excellence, knows that there is no need for deliberate action. While not engaging in effortful practice, one does not abandon benefiting beings, and also enters into the realm of worldly beings' activities. Because there is no action or fatigue in what is done, there is no weariness or discouragement towards the endless affairs of samsara, and all limitless activities are fully realized as complete in one suchness. The signs of experience of the view are: For the practitioner who has realized the mandala of his own mind as the nature of clear light, even without cultivation, he is not afraid of the realms of demons and spirits, and has no fear; even facing the unbearable hells, he does not feel uncomfortable, and has no desires for anything in the world. Therefore, whatever desirable objects he enjoys, he merges all enjoyment into the Dharmadhatu, without the disease of attachment. Therefore, if one sees and realizes directly, as in explaining the meaning of mantra which is realized all at once without going through stages, then those who gradually cultivate through nominalistic methods such as Madhyamaka and realize the ultimate, are like being deceived by a deceiver, and are therefore called the greatest of realizations. Even if one does not realize such a meaning, the merit of faith is: even if one does not gain confidence in that single suchness meaning, merely having continuous faith will immediately encounter it, and will suppress the seeds of the three realms, preventing them from arising, therefore it is an extremely excellent merit. Therefore, needless to say, being empty in the three times and not separated from the meaning of the pure view, it is undoubtedly superior because it surpasses with the view that suppresses conceptual thoughts and wrong views. To illustrate this with an example, for example, the lion cub and the Garuda's egg, the former has not yet opened its eyes, and the latter has not yet displayed its abilities in the sky.
Chinese
即使拿走了也不會掉下來。就像小獅子剛離開母胎，所有的野獸都會害怕它；雞蛋剛離開蛋殼，就能毫無阻礙地在空中飛行一樣。瑜伽士確定了真如，並如實地證悟，凡是顯現的都會自然解脫。即使他們沒有離開卑劣的身體，仍然處於世間的狀態，但由於他們確定了種性，不會從證悟至高無上果位的狀態中改變，因此對輪迴的懸崖峭壁毫無畏懼。第三，從「逐漸的相」到「恐懼的自性」之間所闡述的內容，是為了糾正逐漸的觀點。那些無法如此證悟，心智低劣的人的特徵是，他們不具備一下子看透事物本質的眼睛，而是逐漸地進入。聲聞乘認為，外境和內心是各自獨立顯現的，世俗諦只是微塵，勝義諦則是剎那生滅的智慧。他們以這種相為觀點。獨覺乘認為，外境是虛假的，只是一種幻象。唯識宗認為，外境本身就是被認識的對象，是自心顯現。中觀宗認為，在世俗諦中，外境和內心是各自獨立顯現的幻象，但在勝義諦中，則沒有任何可執著的對象。那些為了菩提而努力，專注於修持，並逐步提升到各個階位的克里亞瑜伽行者，由於他們不了解偉大秘密的口訣，以及完整無雜的秘密要點，因此，他們依賴於空性的觀點和證悟的觀點，卻沒有證悟大事的把握。這些愚笨的人，因為沒有看到以空性之念來證悟事物本質的卓越意義，所以沒有獲得偉大的果實，因此，他們無法確定空性是獲得真正佛果的殊勝方法，因此無法獲得無上的解脫。這就像低劣野獸的幼崽狐狸一樣。狐狸的母親充滿恐懼，幼崽也同樣恐懼和害怕，情況就是這樣。第四，從「無邊無際」到「完全確定」之間所闡述的內容，是關於證悟的本質。無邊無際，以及所顯現的一切輪迴和涅槃所包含的諸法，它們的真如自性如何存在，就如何不加改造、不加扭曲地如實呈現。
English
Even if taken away, it won't fall. Just as a lion cub, the moment it leaves the womb, frightens all the wild beasts; and an egg, the moment it leaves the shell, can travel unhindered in the sky. Yogis who have ascertained the suchness and truly realized it, whatever arises is self-liberated. Even if they have not left their inferior bodies and still engage in the world, because they have ascertained their lineage and do not change from the state of realizing the supreme and sacred rank, they are not afraid of any of the precipices of samsara. Third, what is explained from "gradual characteristics" to "the nature of fear" is to correct the gradual views. Those who cannot realize it in this way, whose minds are inferior, are characterized by not having the eyes to see the essence of things all at once, but enter gradually. The Shravakas believe that objects and mind appear separately, that the conventional truth is just particles, and that the ultimate truth is momentary wisdom. They practice with this characteristic as a view. The Pratyekabuddhas believe that objects are false, just illusions. The Vijnanavadins believe that the object itself is the consciousness that is perceived, appearing as self-awareness. The Madhyamikas believe that in the conventional truth, objects and mind appear separately as illusions, but in the ultimate truth, there is no object to be fixated upon. Those Kriya Yoga practitioners who strive for enlightenment, focus on practice, and gradually progress through the stages, because they do not understand the secret instructions of the great secret and the essential points of the complete and unmixed secret, they rely on the view of emptiness and the view of realization, but do not have the confidence of realizing the great matter. These foolish people, because they do not see the excellent meaning of engaging in the essence of things with the thought of emptiness, do not obtain great fruit. Therefore, they cannot ascertain that emptiness is the supreme method for obtaining true Buddhahood, and therefore cannot obtain unsurpassed liberation. This is like the cub of an inferior beast, a fox. The fox's mother is full of fear, and the cub is also fearful and afraid, just like that. Fourth, what is explained from "infinite" to "completely certain" is about the nature of realization. Infinite, and all the dharmas contained in all the appearances of samsara and nirvana, how the suchness nature of all of them exists, is presented as it is, without modification or distortion.
Chinese
具有证悟之大方便者，譬如从大山之巅坠落，虽不愿坠落亦如坠落。虽不愿以大方便解脱，亦终将解脱。于无可解脱中，知晓一切皆为如是性，此乃远离束缚之决断，达至究竟。第三，从“如大鹏鸟”至“断除务必珍视”之间所示，以见地断除绳索，珍视此教诲之譬喻，亦近似地象征着：譬如大鹏鸟翱翔于天空，以翅膀之力量斩断天际，虽有无尽之山岩与河流，然皆被其振翅之风所席卷。其义亦为瑜伽士以观照法性平等性之力量行进。无论显现出多少无尽之乘之行门，皆因如实证悟未加改造之义，终将以证悟圣果之风斩断绳索。此乃断除落入希望与疑虑之网中，毫无根基之犹豫不决之殊胜定解。如是殊胜之实相，不谬误地观见其见地之精要，断除此境地乃最为珍视之事。第四，从“诸位道友”至“得以证得”之间所示，诸位道友，当知所说之语，乃是对于以见地彻底断除绳索，臻至大地之巅之见地，毫无错谬地善加研讨。导师秘密尊如是说，下劣与殊胜者皆已毫无希冀与疑虑地，以见地断除绳索，善得究竟之殊胜境地。对此，全知至尊仁波切曾言：若然，于见地之第四十六品中，于十二部经之章节中，出现了一种见地。于第五十三品之真言之十地章节中，出现了一种见地。于第七十二品之十种戒律之末，以见地断除绳索之章节中，也出现了一种见地，是否重复了呢？实则体性虽一，然表达方式各异。十二部经章节之见地，乃是区分真言乘之高下之见地。十地之见地，乃是证悟此见地后，得以获得果位之基础。
English
Possessing the great means of realizing thusness, it is like falling from the top of a great mountain, though one does not wish to fall, one falls. Though one does not wish to be liberated by the great means, one will eventually be liberated. In that which cannot be liberated, knowing that all is suchness, this is the ultimate severance from bondage, reaching the ultimate conclusion. Third, from "Like the great Garuda" to "Cutting is definitely cherished" is shown, the metaphor of cherishing the instruction to sever the rope with view is also a close representation: Just as the great Garuda soars in the sky, cutting through the sky with the strength of its wings, though there are endless mountains and rivers, all are swept away by the wind of its flapping wings. The meaning is also that the yogi progresses with the power of viewing the equality of dharmata. No matter how many endless gates of practice of the yana appear, because of the definite realization of the unadulterated meaning, the rope will ultimately be severed by the wind of realizing the sacred fruit. This is the supreme certainty that cuts off the rootless hesitation of falling into the net of hope and doubt. To see such a supreme reality without error, to sever the essence of its view, is the most cherished thing. Fourth, from "Dear friends" to "Became attained" is shown, dear friends, know that the words spoken are a thorough and unerring discussion of the view of completely severing the rope with view, reaching the summit of the earth. The teacher, Secret One, said thus, the inferior and the superior have all, without hope or doubt, severed the rope with view, and have well attained the ultimate supreme state. To this, the Omniscient Lord Rinpoche once said: If so, in the forty-sixth chapter on view, in the section on the twelve scriptures, one view appeared. In the fifty-third chapter on the ten grounds of mantra, one view appeared. In the seventy-second chapter on the ten precepts, at the end, in the section on severing the rope with view, another view appeared, is it repeated? In fact, the essence is the same, but the expressions are different. The view of the twelve scriptures is the view that distinguishes the higher and lower of the mantra vehicle. The view of the ten grounds is the basis for attaining the fruit after realizing this view.