English
As it is said: The mind of gold and a donkey is a mistaken path, a transformation of the Great Perfection's path stages. Secondly: Alas! Great Bodhisattva, listen! The incarnate teacher, in a manner different from his own lineage, to the assembled retinue, through teaching the path of Hearers and Solitary Realizers, the Four Noble Truths, and meditating on dependent origination, etc., the paths of acceptance and rejection, entry and departure, reveals the play of awareness, the mind of enlightenment, the five spontaneously arisen wisdoms, and shows the five afflictions, which are none other than the five wisdoms, as what should be abandoned. To abandon them in this way is actually to abandon the five wisdoms, but it is also to cut off the five poisonous enemies of the afflictions. Thus it was prophesied. Those who have entered the path of Hearers and Solitary Realizers, not realizing that the five enemies of the afflictions are spontaneously arisen wisdom, will abandon their own mind-essence, the five spontaneously arisen wisdoms. Therefore, I, the All-Creating One, did not prophesy such a path. Why? Because it contradicts the meaning of the Great Perfection and is a place of straying. Thirdly: Alas! Great Bodhisattva, listen! Those of the Vehicle of Characteristic Bodhisattvas, regarding the phenomena of outer and inner existence that arise from the play of their own minds, which are inherently abiding in the nature of enlightenment, not realizing it in this way, but grasping them as impure phenomena to be abandoned, in the ultimate truth, cultivate the state of being free from the four extremes of birth, the nature of reality free from elaboration, and meditate on emptiness; in the relative truth, cultivate all appearances of dependent origination as being like illusions and dreams, cultivating through the two truths, saying that from the accumulation of two causes, the result of the state of Buddhahood arises, and thus exert effort in cultivating the grounds and paths for countless three great kalpas. By guarding the vows of such a path and practicing the ten perfections, since the essence of mind itself does not change, relying on that path, the nature of mind itself, like the sky, becomes more enhanced than before, and thus one becomes a Buddha. I, the All-Creating One, did not prophesy such teachings. Fourthly: Alas! Great Bodhisattva, listen! The Kriyas (Tibetan: ཀྲྀ་ཡ་བ, Sanskrit Devanagari: क्रिया, Sanskrit Romanization: kriyā, meaning: action) , because the essence of their own mind, the nature of reality, does not change, not realizing the meaning that it cannot be altered by diligent practice, therefore through mantras and mudras,
Chinese
通过手印的等持加持，具备三清净，使智慧本尊如水月般显现，视其为赐予自己成就的主尊，向其献上悦意的供养，期望何时能依赖此本尊，获得暂时如意的欲身持明果位，以及究竟的三族金刚持果位。例如，水月本不存在，无法寻觅，同样，若未证悟自心本性为本自解脱如虚空般，即使勤修苦行，也如行部所说，直至七世，本初即已成佛的心性，自生之智慧亦不存在，如《总集经》所言，心性光明之智慧，无有迁变和明暗，如虚空般遍布，本自存在，故无有聚散。第五，大菩萨谛听！瑜伽士因未证悟自心不变，超越因果取舍之义，以观修五现证、加持和四种神通之等持，观想自誓言者与智慧本尊为兄弟，此为与方便道一同宣说，故此处宣说了观修之法。瑜伽自道中，观修誓言与智慧无别，如水入水般平等。或者，全知荣波尊者说：在瑜伽续部中，也允许自加持为本尊，以及于前观想本尊，为了使本尊欢喜，将智慧本尊融入自身，以无别之触乐使其欢喜，并宣说大多数修法，因此，以此方式视本尊为朋友。如是广为人知。如是所说，有时方便道将誓言与智慧二者视为君臣，而瑜伽士则观修如兄弟或朋友般平等。无论如何，以如此取舍之道的自性，期望所修之本尊能赐予自己所希求的暂时和究竟成就。
English
Through the Samadhi of Mudra, blessed with the three purities, the wisdom deity is made clear like a reflection of the moon in water, viewing it as the lord who bestows accomplishments upon oneself, offering pleasing offerings to it, hoping that one day, relying on this deity, one will attain the temporary desired body of the Vidyadhara, and the ultimate fruit of the Vajradhara of the three families. For example, just as the moon in water does not exist and cannot be found, similarly, if one does not realize that one's own mind is inherently liberated like the nature of space, even if one practices asceticism and exertion, as stated in the Action Tantra, even up to seven lifetimes, the mind of primordial Buddhahood, the self-arisen wisdom, does not exist, as stated in the Kunje Gyalpo Tantra, the wisdom of the clear light of mind has no change or obscuration, it is pervasive like space, inherently existing, therefore there is no gathering or scattering. Fifth, listen, great Bodhisattva! Because the yogi has not realized the meaning of the unchanging nature of his own mind, which transcends the acceptance and rejection of cause and effect, he meditates on the five Abhisambodhis, blessings, and the four miraculous powers. The Samadhi of meditating on oneself as the Samaya being and the wisdom deity as brothers is taught together with the Upaya path, so here the method of meditation is taught. In the Yoga path itself, the Samaya and wisdom are meditated upon as inseparable, equal like water poured into water. Or, as the omniscient Rongpa said: In the Yoga Tantra, it is also permissible to bless oneself as the deity, and to visualize the deity in front. To please the deity, the wisdom deity is absorbed into oneself, and pleased by the bliss of inseparable touch, and most of the practices are taught. Therefore, in this way, the deity is regarded as a friend. Thus it is known. As it is said, sometimes the Upaya path regards the Samaya and wisdom as lord and servant, while the yogi meditates on them as equal, like brothers or friends. In any case, with such a path of acceptance and rejection, one hopes that the deity being practiced will grant oneself the temporary and ultimate accomplishments that one desires.
Chinese
又，对于本自不变化的自生智慧的法性，不取新的希求之果，却不领悟本自安住之义，执着于取舍，以此遮蔽自心无为之义，以致三世之间心性不能与法身自面相遇。因此，像那样勤作修持、执着取舍的道路，也不是普作我所决定的教言中所说的。如是说。第六是： 嘿！大菩萨谛听！ 此外，嘛哈瑜伽者凭借三清净和平等四的理证等，将从普作王、觉性菩提心之状态中生起的外内情器所摄之法，观想为：外器五大为五母，内情五蕴为五父，相续八识聚为五智之自性，观想为本自清净、具足三座之天尊，并且为了现证彼等，以大空性等三摩地将一切情器明观为本尊和坛城，身体精勤于大手印等四印和心咒念诵，以及观想以光芒的放射和收摄来成办佛的事业等，以此等方式修持道。 也就是说，观待不变化的法性、心性自生智慧，彼者安住于基续自性任运成就之坛城为因，并且将彼者修持为本尊和坛城的方法，如上所示，以心不散乱的等持力，最终思惟如何修持，便获得如是果位金刚持果位，如此思惟，普作我也没有说过心性不变化的自性会获得比以前更殊胜的果，因为本来就远离断证。 如是说。 第七是： 嘿！大菩萨谛听！ 阿努瑜伽者认为，界不离戏论的普贤佛母本来如是之坛城，以及彼之显现普贤佛自性任运成就之坛城，此二无别之子大乐菩提心
English
Furthermore, regarding the Dharmata of self-originated wisdom, which is immutable from the beginning, without taking new desired results, and without understanding the meaning of being primordially abiding, clinging to acceptance and rejection obscures the meaning of the effortless nature of one's own mind. Because of this, the mind-essence does not meet the face of the Dharmakaya for three lifetimes. Therefore, such a path of effortful practice and clinging to acceptance and rejection is not what I, the All-Creating One, have declared in definitive prophecies. Thus it was said. Sixth: Hey! Great Bodhisattva, listen! Furthermore, the Mahāyoga practitioners, relying on the reasoning of the three purities and the four equalities, etc., regard this Dharma, which is gathered from the outer and inner contents arising from the state of the All-Creating King, the awareness Bodhicitta, as follows: the outer elements, the five elements, are the five mothers; the inner aggregates, the five skandhas, are the five fathers; the continuum, the eight consciousness aggregates, is the nature of the five wisdoms. They view them as deities complete with the three seats, pure from the beginning, and for the sake of actualizing them, they clarify all the outer and inner contents as deities and mandalas through the three samādhis, such as the great emptiness. They diligently engage in the four mudrās, such as the great mudrā, and the recitation of heart mantras, and they aim to accomplish the deeds of the Buddhas through the emission and absorption of rays of light. In this way, they practice the path. That is to say, they regard the immutable Dharmata, the self-originated wisdom of the mind-essence, as the cause, residing in the spontaneously accomplished mandala of the ground continuum. And the method of accomplishing that as deities and mandalas, as shown above, is that by the power of the samādhi of unwavering focus of mind, they ultimately think that by meditating in such a way, they will attain the result of Vajradhara. By thinking in this way, I, the All-Creating One, have not prophesied that the immutable nature of the mind-essence will attain a more excellent result than before, because it is originally free from abandonment and attainment. Thus it was said. Seventh: Hey! Great Bodhisattva, listen! The Anuyoga practitioners consider the sphere, the mandala of Kuntuzangmo, free from elaboration, as it is; and the appearance of that, the mandala of Kuntuzangpo, spontaneously accomplished by nature; these two, the indivisible son, the great bliss Bodhicitta.
Chinese
致力于诸如观想地之坛城，即三个坛城，并作为显现彼之方法，要点在于击中脉、气、明点之有相圆满次第观想等方法。因为一切诸法所出之根本，离戏论之界，心性自生之智慧，本来就没有转变成某种东西。因此，像这样观想生圆次第等勤作之道的界自生智慧，昆杰我没有授记说会变得比以前更好。像这样，所有下乘都执着于因果勤作之道，因为没有证悟心性如是之义，所以是示现了偏离大圆满之外的歧途。如《昆萨》云：这种隐瞒的见解是这样的：声闻、缘觉、菩萨和克里亚瑜伽三部、生圆二次第，执着于真理的片面，具有星宿制约的八种见解，由于执着于二取之境，不能回遮自证智慧，因此是颠倒的，因为在意义上存在缺失和歧途，是随心所欲的见解。如是说。第三，以彼为方便之教言而宣说，以不变之真实义有三：宣说所有对于界不变之义而勤作之教言皆为方便之义；以比喻、意义、理证三者宣说其不变；宣说以勤作因果而成就之乘皆为徒劳。第一，如是心性不变，法界远离作为之义，为了自在转变，三世诸佛之导师们对各自之眷属，没有直接宣说心性自生之智慧不依赖因果勤作，本来就是圆满成佛之义，而是为了适应各自所化之根器，从各自之乘中宣说寻找寂止之方法，宣说观想三摩地等，因为宣说必须通过因果勤作之门逐渐行道，因此，所有下乘都是将所化众生从不同于究竟大圆满道之处逐渐引导至道上的方便之教言而已。
English
Also, striving for methods such as contemplating the mandala of the earth, that is, the three mandalas, and as a means to manifest that, focusing on the vital points of the channels, winds, and bindus, contemplating the complete stage with signs, etc. Since the fundamental basis from which all phenomena arise, the expanse free from elaboration, the self-arisen wisdom of mind itself, never transforms into something else, therefore, Kunkyé, I have not prophesied that the self-arisen wisdom of the expanse will become better than before through such paths of creation and completion contemplation, etc., which involve effort. Thus, all lower vehicles cling to the path of cause and effect and effort, and because they do not realize the meaning of the nature of mind as it is, they are shown as straying into paths other than the Great Perfection. As it is said in Kunsel: 'This deceptive view is like this: Shravakas, Pratyekabuddhas, Bodhisattvas, and the three divisions of Kriya Yoga, the two stages of creation and completion, grasping one aspect of the truth, the eight views with astrological influences, clinging to the duality of the mind, do not avert self-awareness and wisdom, therefore, it is inverted, because there are deficiencies and deviations in meaning, it is a view of wishful thinking.' As it is said. Third, stating that very thing as a provisional teaching, the unchanging true meaning has three aspects: stating that all the teachings that show effort for the unchanging meaning of the expanse are provisional meanings; showing its immutability through the three examples, meanings, and signs; showing that the vehicles that accomplish through effort, cause, and effect are fruitless labors. First, thus, the unchanging nature of mind, the meaning of the Dharmadhatu free from action, to freely transform, the teachers of the three kayas, the victorious ones, did not directly teach their respective retinues the meaning that the self-arisen wisdom of mind itself is primordially enlightened without depending on cause, effect, and effort, but rather, to suit the minds of each individual to be trained, from the context of their respective vehicles, they taught methods of seeking tranquility, taught contemplation of samadhi, etc., because they taught that one must gradually progress on the path through the door of cause, effect, and effort, therefore, all the lower vehicles are merely provisional teachings that gradually lead beings to be trained onto the path from a place other than the definitive Great Perfection path.