English
Like that, it is impartial, vast, and profound. Without thought, it appears due to fulfilling causes. The manifestation of skill is clear and stable due to causes. The qualities of each part are all in harmony. Thus it is. Those examples are also aspects of the general side of the meaning, the Dharma-nature, all equal, vast, and pervasive. Some parts are all in harmony. Besides these, in the Garland of Pearls it says: Suchness of mind is like a jewel that fulfills needs and desires; like a treasury that fulfills necessities; like a mirror that reflects whatever is shown; like a knowledge egg that is immaculate and clear; like a silk tent with various appearances; like a great garuda without contraction or expansion; like a lion with perfect skill of seeing; like an ocean with perfect depth and pervasiveness; like the sky with self-arising liberation; like the earth that supports everything; it is superior in all aspects of objects. As it is said, there are many examples. Fourth, the way to realize the meaning through those three is: All abide by realizing the general. As it is shown, in that way, all three valid cognitions of scripture, reasoning, and example realize only the general aspect of the manifestation of the meaning, the Dharma-nature, and thus abide as the supreme means of knowing. Second, explaining the specific way of representing the precious lineage: Briefly indicating how the guru, complete like a river, directly shows the nature of Dharma to the fortunate one, and explaining in detail the profound and secret instructions for introducing the meaning of the method of representation, in two parts. The first part is: One verse and two lines showing one's own nature, etc. From then on, how is the supreme and unsurpassed means of knowing directly with certainty the nature of Dharma itself in self-awareness, with the certainty of the precious lineage's clarification? In the Space of View it says: Scripture and the guru's instructions are the experience of awareness. With the measure that accords with intelligence, with the scripture that is the means of straightening the lineage, with this, the twenty thousand verses of the scripture that is free from extremes and complete are indicated. With this, the scripture of the all-pervading Bodhicitta is indicated. If the fortunate one is free from the faults of the vessel, then it is definite. If it is determined to be of the lineage of the Sugata, then definite knowledge arises. Believing in that, one is liberated by instructions. The knowledge of empowerment, understanding the scriptures, and instructions arises. To the accomplished guru who is free from imputation and depreciation of one's own nature, the fortunate, faultless, son of the conquerors, the disciple, asks with faith and reverence and is granted compassion. Ordinary letters
Chinese
我以耳传自解脱，务必生起坚定之信。清除知见之增损，安住于真实义。显现声响任运成就为菩提心。以四理遣除增损怀疑。如以烧、割、磨，确定真金。以法性之行作，自然显现而成立。如是说。 宝鬘论云：共同殊胜灌顶圆满，具三传承之语，自解脱口诀未中断，以现量成立而生信，上师珍宝乃命之命根。如是等所说，如是灌顶传承口诀成就之四河流续未断之上师。于持守胜者种姓之佛子，具阿底之根器之弟子持慧者。于阿赖耶之法性习气清净之处，彼即与七聚一同具足，习气与一混合之结合，于意义之阿赖耶，以证悟之大把握，以三相遇指示唯一明点而传达。 二者是，见之界中，于先前引出之二者之延续，不杂轮回之法而极解脱，以圆满故，为不滞于边际而解脱之故。非唯信之补特伽罗随行语言，以法之后，以三量，于无作本有，无处自明中，为悟入之方便，于见中总集而指示之。如是所说。 以先前之三现量，于不杂三身自显之意而指示，以瑜伽现量，于圆满无别平等解脱之意而指示二者。初者是，智慧秘密云：奇哉宫殿离戏论，炽燃智慧善逝三，安立为相遇自性，当从上师处了知。如是说。 宝光云：于三莲花之坛城中，具足三善逝之身，乃解脱果自性安住，从基未动自性成就。如是等所说而解释，于根识现量中，化身相遇以幻化任运成就而指示，于意识现量中，法身相遇以自性离戏任运成就而指示，于自证现量中，报身
English
I, through the spontaneous liberation of oral transmission, must generate unwavering faith and confidence. Eliminate exaggerations and diminishments of understanding, and abide in the true meaning. May appearances and sounds spontaneously accomplish as Bodhicitta. Eliminate exaggerations, diminishments, and doubts with the four reasonings. Just as gold is ascertained through burning, cutting, and polishing, establish the validity of Dharma's nature through the appropriateness of actions and appearances. Thus it is said. The Precious Garland states: "The common and extraordinary empowerments are complete, possessing the lineage of three transmissions. The oral instructions of spontaneous liberation are unbroken. With manifest accomplishment, one has faith. The precious Lama is the life force." As it is said, the noble Lama, whose lineage of empowerment, transmission, and oral instructions flows unbroken like four rivers, to the disciple who holds wisdom, the heart-son who upholds the lineage of the Victorious Ones, and who possesses the fortune of Ati, in the realm of the fundamental nature of the Alaya, where habitual tendencies are purified, that very place is united with the seven aggregates. The union that mixes habitual tendencies as one, in the fundamental Alaya of meaning, with great confidence in realization, the three encounters point to the single Bindu and communicate it. Secondly, from the continuation of the previously drawn second point in the expanse of view: "Liberating completely from the impure Dharmas of Samsara, through perfection, for the sake of liberating without dwelling on extremes. Not merely following the words of a person of faith, but following the Dharma with the three valid cognitions, in the uncreated, primordial, placeless, self-luminous state, the means of realization, the totality in the view, should be shown." As it is said, the first three perceptions show the meaning of the self-appearance of the unmixed three Kayas, and the perception of Yoga shows the meaning of the complete, inseparable, equal liberation. The first is, The Secret of Wisdom says: "Marvelous, the palace free from elaboration, the blazing wisdom, the three Sugatas, are established as the very encounter. Know this from the Lama's mouth." Thus it is said. The Precious Light says: "From the mandala of the three lotuses, endowed with the bodies of the three Sugatas, the fruit of liberation is naturally abiding. Unmoved from the ground, the nature is accomplished." Based on these statements, in the sensory perception, the Nirmanakaya encounter introduces the form as the illusory, spontaneous accomplishment. In the mental perception, the Dharmakaya encounter introduces the nature as the free from elaboration, spontaneous accomplishment. In the self-awareness perception, the Sambhogakaya
Chinese
以相遇的因缘，将自性自智任运成就介绍分为三部分。第一部分是：以大城八门等五颂一偈来阐述。如前所述，在一座大城有八个门，从眼睛等五根的门内外，显现境的女儿，色声香味触五种，带着令人喜爱的妙音美味柔滑五种妙欲，以美丽的姿态来引诱。此门的内侧，有五位守门的神识，每一位都有四位心所生的儿子，其中长子是具有证悟大勇气的国王，毫不动摇地安住。因为不执着显现，不寻求幻象，所以在任运成就的境界中享乐。第二个儿子像婆罗门一样，饥饿粗鄙，在清净与不净、希望与怀疑的境界中享乐。第三个儿子像工匠一样，以精细的智慧进行辨别，在好坏美丑的境界中享乐。第四个儿子像决断者一样，安立名言，在决断、贸易的境界中享乐。因此，如果掌握了安住于证悟自地的窍诀，毫不动摇安住的长子就能掌控并降伏三个弟弟，如何降伏呢？我说，我是安住不动的国王，你们三个弟弟也同样，父亲的体性都是幻化一样的。不要执着于事业、方法、分别、名言安立这三者，就会变得像我一样。这样就摧毁了将门执为实有的执着，清扫了轮回六道五境的显现以及最后的执着，从自显光明中，获得能消除贫乏的四分宝珠清水化身，享用五圆满坛城，树立起智慧事业的虎幡。此时，五门的五境都成为国王的领地，即大国王不执着显现的统治之下。因为没有其他的臣民，所以国王的名号也在自性中解脱，五境的错乱显现消失，在无所执着的智慧自光中享乐，显现为幻化大乐。如《智慧秘密》中所说：四分的觉性自明，是三时善逝的心
English
The introduction to the nature of self-awareness, spontaneously accomplished, through the coincidence of encounters, is divided into three parts. The first part is: It is explained through five verses and one line, such as the Great City with Eight Gates. As previously explained, in a great city, there are eight gates. From the inner and outer gates of the five senses, such as the eyes, the daughters who show the objects, the five forms, sounds, smells, tastes, and textures, carry the five desirable qualities of beauty, melody, deliciousness, flavor, and smoothness, and entice with beautiful appearances. Inside that gate are the five gate-guarding consciousnesses. Each one has four sons born from the mind. The eldest son is a king who possesses great confidence in realization and remains steadfast without being mistaken. Because he does not cling to appearances and does not seek illusion, he enjoys the realm of spontaneous accomplishment. The second son is like a Brahmin, hungry and coarse, enjoying the realm of purity and impurity, hope and doubt. The third son is like a craftsman, with detailed knowledge through discernment, enjoying the realm of good and bad, beauty and ugliness. The fourth son is like a judge, imposing labels, enjoying the realm of judgment and trade. Therefore, if one knows the secret method of holding the ground of realization, the eldest brother, who remains unconfused, can control and subdue the three younger brothers. How can he subdue them? He says, "I am the king who remains steadfast. You three younger brothers are also the same, the nature of the father is the same as illusion. Do not dwell on the three: actions, methods, discrimination, and the imposition of labels, and you will become like me." Thus, he shatters the clinging to the gates as real, sweeps away the appearances of the five realms of the six realms of samsara along with the final clinging, and from the self-appearing luminosity, he takes the fourfold jewel of clear water, which eliminates the stain of poverty with bliss, and enjoys the five mandalas, the wisdom craftsmanship, and erects the tiger banner of clear nature. At that time, the five objects of the five gates are taken as the domain of the king, the great king who does not grasp at appearances. Since there are no other subjects, the term "king" is also liberated in its own place. The mistaken appearances of the five objects are reversed, and one enjoys the ungraspable self-light of wisdom, which is clear as the illusion of great bliss. As it is said in the Secret of Wisdom: "The self-illuminating awareness of the four parts is the heart of the Sugatas of the three times."
Chinese
是这样的。三者俱全乃轮回之自性。时节从上师口中得知。其他地方也是如此。如是说。在见之界中，显现不作分别，于义不迷乱。五根将五境之相状断定为幻化。痛苦、勤作和修持，以及寿命的定解生起。不需寻觅化身，安住本处即能成立。如是说。于珍宝光中：权能莲花国王之心意，于一切有情皆为自性安住。纵然所见颠倒而希求他者，然最初之化身并非来自他者。乃普贤王如来之密意，以显现之方式而执持，以忆念之方式而受用。于最初投生之时。于三宝之观察中，若能知晓方便之差别，则如最初之莲花一般。五方坛城之智慧光芒四射。此后安住于诸佛之行列中。大悲周遍，为垢染所污。清净之精华于三时中永不改变。如是说。五方坛城即是：于智慧秘密中：权能于境上所显现的一切，皆以智慧光芒而安住于一切。于明亮清晰之色法坛城中，光明清澈，自生奇妙。于不可言说之声音坛城中，耳之智慧自性明亮。于自性繁多清净之气味中，智慧明亮，自生之心。于口之味道坛城中，舌之智慧甚为奇妙。于明亮所触之自性中，智慧身之自生安住。如是说。如是了悟之义无有错谬，因此自显光明融入唯一明点中，以自性之音声，幻化任运，无有分别，于大平等中为一体。因此，所谓“明点唯一”之定义，亦如智慧秘密珍宝灯续中所说：明点不变，自心无生。勒者，于何处周遍，于平等性中明亮。雅者，以其微细，非无缘者之行境。吉者，乃自生智慧，自显现也。如是，于菩提心意护之事物，安住之文字中：秘密咒之安住乃明点唯一，离一切，一切有，无论舍弃与否。提者，不摇不动，不变不谬，正直离戏论。勒者，一切有，周遍广大，显现一切。雅者，深奥且微细，难以测度。吉者，无论说什么，无论想什么，皆是境、心、我之体性。