English
The way to be free from extremes. The way to show that one who becomes familiar with the clarity of the appearances of the five gates while abiding in unwavering equipoise, without grasping and free from conceptualization, is a person who is a supreme yogi. The way to instruct that one should realize the meaning of how the teacher realized it. First: O Teacher, All-Creating King, I prophesy to the retinues who possess the lineage, karma, and fortune of Ati Dzogchen, the uncreated, spontaneously arising wisdom, the meaning of what is as it is, without effort: How is it? All the phenomena of samsara and nirvana, which abide as characteristics such as appearances and sounds, are all unborn from the beginning. Because all phenomena abide in the nature of suchness, without good or bad and without difference, all phenomena are non-dual and of one taste. The minds of sentient beings are with obscurations, and the minds of the Buddhas do not abide as two, such as without obscurations. All phenomena are taught to abide from the beginning without obscurations, as the single essence of the Dharmakaya. From the Definitive Meaning Samgraha: For example, in the essence of the sun, like self-illuminating without being made by others, everything is clear as the wisdom Dharmakaya, the darkness of ignorance is primordially cleared. Because it is like that, I, the teacher, do not distinguish between the mind itself, spontaneously arising wisdom, and the two obscurations as being different. As the Omniscient Lama said: Because conventionality is the end of distinctions and beyond the realm of distinctions, since the two truths that are imputed are transcended, all elaborations are pacified. As it is said, since an obscuration has never existed in the nature, there is no phenomenon to be distinguished as different. Therefore, one does not regard the phenomena of obscuration and non-obscuration as having distinct boundaries. In the ultimate meaning, since it is beyond all elaborations, there is no establishment in either obscuration or non-obscuration, in the great expanse of the side of liberation from extremes. Having examined the nature of grasping and fixation, one does not count it among the numbers of the two phenomena. Likewise, because it is self-arisen, uncompounded wisdom, one does not newly create the meaning of the essence of reality by accumulating the two accumulations, etc., through the door of effort, in the manner of accomplishing the result. Rather, it is said that from the beginning, the unobstructed, spontaneously arising wisdom, the clear light, is prophesied as the uncompounded nature. Second:
Chinese
啊！一切造物之王导师，我的心性本自俱生之智慧，此乃开示远离取舍之教言。由于与三世导师为调伏各自所化众生而次第宣说的经文不符，因此，对于一切造物主的教言，心性无生一味之自性，超越一切名相之行境，不列于分别名相之数。一切法皆是心性之妙用而唯是自现，除此之外，并无能取所取二取显现之法，因此，不应将境与识视为遥遥相隔。不依赖于断除所断二障之对治法，如积资等。 觉与无明二者皆是分别假立，法性无生之界中，并无自性各异之法，而是法性一味之自性。因此，对于如此之法性一味自性，执着取舍二者，不列于名相之数。法性无分别之智慧，其本身即已超离了能缘所缘之境，因此，不应将意识分别之名相，视为与自生智慧相同，而不将其安立于其中或列于其数，因为自生觉性之智慧，本初即已自然远离一切分别戏论之故。 那么，如果无分别之智慧中，完全没有分辨好坏取舍等之念头，岂不是就不能分别了解一切法了吗？并非如此，虽然不是以分别执着之心，将诸法安立于所缘境中，以确定的方式去了解，但譬如大海中星辰闪耀一般，在无缘离思绝言之智慧界中，于同一时间，一切法皆能明了显现而不混杂。并且，在如此了知的当下，即已远离了一切能取所取分别之戏论，因此超离了凡夫之境界。《现观庄严论》中说：如梦与见彼性，不见二者之体性，诸法无二之体性，刹那之间即可见。如是宣说，因此，应如导师一切造物主之教言中所说的那样。
English
Ah! O Teacher, King of All Creators, this is the teaching that reveals my mind's own innate wisdom, which is free from acceptance and rejection. Because it does not agree with the scriptures spoken by the teachers of the three times to gradually guide their respective disciples, therefore, regarding the teachings of the All-Creator, the nature of mind, which is the unborn, single taste, transcends all realms of conceptual signs and is not counted among the numbers of conceptual signs. All phenomena are merely self-appearances from the play of mind itself, and apart from that, there are no phenomena that are established as dualistic appearances of grasping and being grasped. Therefore, one should not regard objects and consciousness as being far apart. One does not rely on the remedies for abandoning the two obscurations, such as accumulating merit. Both awareness and ignorance are merely conceptual constructs, and in the realm of the unborn nature of reality, there are no phenomena established as having different natures; rather, it is the nature of the single taste of reality. Therefore, holding onto and clinging to that single taste of reality as something to be accepted or rejected is not counted among the signs. The non-conceptual wisdom of reality itself transcends the object of focus and thought, so one should not regard the signs of conceptual consciousness as being the same as self-arisen wisdom and not place it within that or count it among them, because the wisdom of self-arisen awareness is primordially and naturally free from all conceptual elaborations. Now, if there is no notion of distinguishing between good and bad, acceptance and rejection, etc., in non-conceptual wisdom, wouldn't it be that all phenomena cannot be known separately? It is not so; although it is not with a mind of separate grasping that phenomena are established in the object of focus and known in a definite and certain way, but just as stars shine in the ocean, in the realm of wisdom that is beyond focus, thought, and expression, at the same time, all phenomena are known clearly and distinctly without being mixed up. And, at the very moment of knowing in this way, one is free from all elaborations of grasping and being grasped, and therefore transcends the realm of ordinary minds. As it is said in the Ornament of Clear Realization: 'Like dreams and seeing their nature, one does not see the nature of the two; the nature of all phenomena as non-dual, one sees in a single instant.' As it is said, therefore, it should be as it appears in the teachings of the Teacher, the All-Creator himself.
Chinese
因此，金刚萨埵也应当如是正确地证悟。第三，唉，造作一切之王，我的自性是法界，从无生之状态中，轮回与涅槃的一切法，无余地皆显现且无碍，因此，从如是自生智慧之力量中显现的现象，由于超越了界限，无法以数量和尺度来衡量，如果衡量，则超越了边际，且具有广大的功德。全知荣尊大师说：菩提心的伟大之处在于，例如在珍宝黄金洲，没有土地和石头之名，一切都安住于黄金的自性中，同样，内外显有包含的一切法，轮回和恶趣等被标记为过失之法，连名字都没有，一切都仅仅显现为普贤游舞的庄严，这就是如来藏的伟大之处。如是所说，无论显现什么，出现什么，一切都显现为菩提心之伟大的功德，是智慧的游舞。在《真实意义总集》中说：例如在仲冬时节，火焰在草原上蔓延，无论想到什么，法身光明皆显现，一切都显现为智慧本身。如是所说，因此，如是无量功德的游舞，一一地将它们区分为智慧的各种名称并加以显示，即使在劫中述说，也无法穷尽它们的数量。第四，唉，如上所示，作为显现无量伟大功德之基础的，造作一切之王，我的觉性自生智慧，对有无、显空等任何事物都不作分别，且远离能取所取之相的戏论，一切相的行境皆完全寂灭，如无尘虚空般安住。因此，心性自生智慧本身，从本初以来就是无生的，是如虚空般的空性，因此远离一切因果勤作。如是宣说。第五，如是自生大智慧的本性，觉性安住于自处之禅定，或无动摇大平等持的状态中，安住于自性时，安住方式是自生智慧一之
English
Therefore, Vajrasattva should also realize it correctly. Third, Alas, the King of All-Creating, my nature is Dharmadhatu, from the state of no-birth, all phenomena of samsara and nirvana, without remainder, appear clearly and without obstruction, therefore, the appearances that arise from the power of such self-arisen wisdom, because they transcend limits, cannot be measured by number and measure, and if measured, they transcend the limits and possess great qualities. The Omniscient Rongzom Chenpo said: The greatness of Bodhicitta is that, for example, in the treasure golden continent, there is no name of earth and stone, everything abides in the nature of gold, similarly, all the phenomena included in the inner and outer appearances, the faults attributed to samsara and evil destinies, etc., do not even have a name, everything appears only as the unceasing adornment of the play of Samantabhadra, that is the greatness of the Tathagatagarbha. As it is said, whatever appears, whatever arises, everything appears as the great qualities of Bodhicitta, is the play of wisdom. In the Definitive Meaning Samgraha it says: For example, in the middle of winter, fire spreads on the grassland, whatever is thought of, the clear light of Dharmakaya appears, everything appears as wisdom itself. As it is said, therefore, such immeasurable play of qualities, each of them is distinguished and shown as various names of wisdom, even if spoken of in a kalpa, their number cannot be exhausted. Fourth, Alas, as shown above, the King of All-Creating, which is the basis for the appearance of immeasurable great qualities, my awareness, self-arisen wisdom, does not discriminate between existence and non-existence, appearance and emptiness, etc., and is free from all the elaborations of grasping and the grasped, all the objects of characteristics are completely pacified, abiding like dustless space. Therefore, the self-arisen wisdom of mind itself, from the beginning, is unborn, is the nature of emptiness like space, therefore it is free from all cause and effect and effort. Thus it is taught. Fifth, the nature of such great self-arisen wisdom, awareness abides in the meditation of its own place, or in the state of unwavering great equanimity, when abiding in its own nature, the way of abiding is that of one self-arisen wisdom.
Chinese
即使我没有移动哪怕一瞬间，觉性光芒不间断的自力五根门之显现，所有不间断的显现如雨般，五境各自以各种不同的形态显现，然而在显现之时，不经由执着的造作，各自明晰地显现为离于分别念的智慧之体性，如此瑜伽士若能了知并证悟，那他就是被预言为持有法身普贤王如来血统的心之子。如是，由于他是如实证悟本师普贤王如来心之甚深秘密阿底大圆满之意旨的瑜伽士，因此被说是您的殊胜心子。如《幻化经》所说：“那必是授记，子从心中生。”第六，如是本师普贤王如来亲自开示，所有诸法的实相，即心性自生智慧，其本初无生之自性，无垢自明之体性，超越一切造作、名相之行境，如是，作为教敕结集者的心子金刚萨埵，你也应当如是证悟。第三，总结要义有三：证悟自明之本性而圆满显示三种功德；将一切安立为自生之觉性而显示为智慧之王；不舍弃而于自处解脱，乃是串习证悟普贤王如来之方式。第一，唉！无勤自生之本师我，乃是法性心髓之智慧，是周遍一切轮回涅槃诸法的普贤王如来。如是，仅仅是现证并证悟了作为一切诸法之作者或生处之觉性自生智慧，无需依赖其他勤作，这三种功德也会自然而然地圆满。那是何者呢？譬如，当照亮一切的国王——太阳升起之时，整个世界的黑暗自然消散，一切昏暗都被清除，并且内外一切事物都显现出来一样。自生觉性智慧的太阳升起的那一刻，由无明愚痴所产生的执着边见的颠倒之见
English
Even if I do not move for a single moment, the unobstructed manifestation of the self-arising five senses of awareness, all the uninterrupted manifestations like rain, the five realms each manifest in various different forms, yet at the time of manifestation, without being fabricated by clinging, each clearly manifests as the nature of wisdom free from conceptualization, thus, whichever yogi knows and realizes this, that one is prophesied to be the heart-son who holds the lineage of the Dharmakaya Kuntuzangpo. Thus, since he is a yogi who truly realizes the profound secret of the heart of the teacher Kuntuzangpo, the meaning of Ati Dzogchen, he is said to be your noble heart-son. As it is said in the Mayajala Tantra: "That is certainly prophesied, the son is born from the heart." Sixth, thus, the teacher Kuntuzangpo himself taught that the reality of all dharmas, the self-arising wisdom of mind itself, its primordially unborn nature, the stainless self-luminous essence, transcends all actions, names, and objects of experience, as such, you, the heart-son Vajrasattva, the compiler of the teachings, should also realize it in the same way. Third, there are three points in summarizing the meaning: realizing the self-luminous essence and fully showing the three qualities; establishing everything as self-arising awareness and showing it as the king of wisdom; not abandoning but liberating in its own place is the way to familiarize oneself with the realization of Kuntuzangpo. First, Ah! The effortless, self-arising teacher, I am the wisdom of the essence of Dharmata, the Kuntuzangpo who pervades all the dharmas of samsara and nirvana. Thus, merely by directly realizing and realizing the self-arising wisdom of awareness, which is the maker or source of all dharmas, without relying on other efforts, these three qualities will also be naturally and spontaneously fulfilled. What are they? For example, when the king who illuminates everything, the sun, rises, all the darkness of the world naturally dissipates, all dimness is cleared away, and all things inside and outside appear. The moment the sun of self-arising awareness wisdom rises, the inverted view of clinging to extremes, which arises from ignorance and delusion,