English
Everything appears as gold. Knowing that samsara and nirvana have no good or bad. Like the eyes of a jackal. It is decided that there is no duality. Thus it is said. From the Kunjed Gyalpo (All-Creating King): How it appears is exactly how it is. Do not alter anything about it. In the unaltered, equal king. The intention of the non-conceptual Dharmakaya is spontaneously accomplished. Thus it is said. From the Secret Sound Tantra: Furthermore, what should be explained in detail. The nature of illusory appearances. Has not been seen before as wisdom. Because the basis of conceptual delusion is without foundation. Realize the great ground, the Dharmakaya. The self-thought of delusion is cut off. Thus it is said. And also, of the Great Perfection. From knowing the key points, wisdom is. Like the actionless sky. Free from all conceptual elaboration. Wonderful and amazing wisdom is. Never before, never after, never from the beginning. Now beyond the realm of conceptual thought. It is the nature of emptiness, free from extremes. Beyond words, beyond mind, empty in essence. Because the nature is not separated anywhere. Compassionate activity is not visible. From the Third Appearance of Wisdom: Holding the rain of delusion with mind-born wisdom. In this, there is no limit to distinctions. From the wonderful play of non-existence. The fruit of the Buddhas is found. Outer and inner, all is the realm of Dharma. In this, nothing appears. Thus, and so on, immeasurable. Third, thus, from seeing the self-character, from ascertaining the measure of the view's confidence. From the signs of the view directly arriving on oneself, and from the signs of realization arising from that becoming confidence, there are two. First, it is shown by two verses, such as self-character directly. Thus, the nature of Dharma, one's own characteristics, unmixed, completely perfect, in the transparency of the four perfections of direct perception, with the self-knowing wisdom, self-luminous, uncorrected, if one realizes, then to repay the kindness of the father lama, with faith, devotion, and respect, great love arises. Seeing all the vow-holding dharma friends as vajra brothers, great compassion arises. For those sentient beings who have not realized, clinging to delusion, with loving-kindness, possessing the mind to benefit them. Steadfastly abiding in the samaya to be protected, always perfect, inseparable, gathering and relying on the meaning of realization, striving to practice. Therefore, not clinging to any outer or inner phenomena, for enemies, friends, and so on.
Chinese
由于较少的宗派偏见，并且内心具有证悟的把握，因此既不期望获得果实，也不担心无法获得果实。无论哪个乘的次第，对于能够表达意义之实相的词语，都没有是与非、宽与窄的区别。无论如何修持都不会被束缚，因此在所有行为中，对宗派等任何事物的偏执都很少，从而具备了证悟的程度。第二点是，以“必定确信”等五句来阐述：像这样深刻的实相，一旦通过确切的证悟和习惯而变得确信，仅仅凭借业力之生起就足以从三恶道的痛苦中解脱出来，并且由于证悟了无偏之义，因此比低劣的乘更为殊胜。无论做什么都不会偏离意义，因此获得了与胜者佛陀相同的行境。没有共同平凡的罪业之异熟果，也没有痛苦的折磨。由于功德的数量无限且无量涌现，因此是胜者也无法言说的。如《现观庄严论》中说：“于此说自境，非为入轮缘，即于清净中，从境与识相，直于各别基，欲乐皆自成，种种转变处，由一解脱住，故知法性者，离诸分段性。”又说：“圣者之义离心念，诸根一时自解脱，以现量见之要诀，自之边际尽灭已，于何无恋亦无执，如实品尝法性味，三界轮回无所依，如空融入于虚空，胜妙瑜伽亦如是。”第四点是，为了阐述此证悟超越其他证悟的决定性秘密之差别，阐述了其他乘即使获得自己的地，也无法达到究竟之理。如果证悟此义，则因与精华之菩提相结合，而具备了能见法性自相的殊胜特征。因此，吉祥上师教导说，要专注于自己的宝藏，消除违缘。分为三点，第一点是，以“无此义”等一颂和两句来阐述：因此，对于具备如此殊胜之特点的见解之决定性秘密，要如实地
English
Having little sectarian bias and possessing confidence in inner realization, there is neither hope of attaining the fruit nor fear of not attaining it. Whatever the order of vehicle, there is no difference of right and wrong, broad and narrow, in the words that express the reality of meaning. No matter how one practices, one is not bound, so in all conduct, there is little attachment to any kind of sectarianism, and so on, and one becomes endowed with the measure of realization. The second point is explained by five lines, beginning with "certainly confident": When such a profound reality is certainly realized and becomes confident through habituation, it is sufficient to be freed from the suffering of the three lower realms by the mere arising of karma, and because of realizing the meaning of impartiality, it is more excellent than the inferior vehicle. Whatever one does does not deviate from the meaning, so one obtains the same realm of activity as the Victorious Buddha himself. There is no ripening of common, ordinary sins, and no torment of suffering. Since the number of qualities is infinite and immeasurable, it is beyond the expression of even the Victorious Ones. As it says in the Ornament of Clear Realization: "Here, the self-realm is taught, not as a cause for entering the cycle, but in purity itself, from the aspect of object and consciousness, directly on the individual basis, desires are all self-fulfilled, in the place of various transformations, one dwells in liberation through one understanding, therefore, the one who knows the nature of reality is free from all divisions." And: "The meaning of the holy is free from thought, the senses are all self-liberated at once, by the key of direct vision, the limits of self are completely destroyed, without attachment or clinging to anything, truly tasting the flavor of reality, without reliance on the three realms of samsara, as space merges into space, so is the supreme yoga." The fourth point is to show the definitive secret difference of this realization that is superior to others, explaining that other vehicles, even if they attain their own ground, cannot reach the ultimate truth. If one realizes this meaning, then by combining with the essence of enlightenment, one possesses the special characteristic of seeing the self-nature of reality. Therefore, the auspicious master advises to focus on one's own treasure and eliminate obstacles. Divided into three points, the first is explained by one verse and two lines, beginning with "without this meaning": Therefore, for this definitive secret of view that possesses such excellent characteristics, to be as it is
Chinese
如果沒有證悟，那麼下乘者們，即使以巨大的努力去勤奮地尋求自己境界的意義，最終也不會安住在究竟的果位上。因為果會生於更高的境界，並伴隨著自身果的毀滅，因此經續中說它們屬於輪迴的一方。如《智慧秘密》中說：「三者無可指認，八者隨己欲，二者顛倒行，一者不認無明，六者受用五之果，因此是智慧秘密。」又如《智慧圓滿》中說：「於彼清淨之輪中，欲求結合為因者，順合之時亦有不合，無有止境於何適？」因此，如果以他們的證悟之義作為例子，就像將如意寶、纓絡、勝幢置於頂端，即使在頂端懸掛並加以尊敬，也不會實現所需的願望。僅僅追求自己境界的願望，最終也無法達到目的，這就像第二品中所說的，從母水牛的乳汁中提取的精華，被說成是本性的精華一樣，必定會停留在那個程度。第二，『因此證悟此』等三句半偈頌中闡述：正因為其他乘有無法達到最終目的的過失，所以如果不錯誤地證悟這真實甚深的意義，那麼所有聞思修的意義都會究竟圓滿。如《智慧秘密》中說：「若悟智慧秘密義，從不動心之壇城中，顯現一切乘之果，因此是解脫一切之意。」就像在廣闊的海洋和金色的地基之上的大地壇城上，一切的佈置都圓滿一樣。而這種意義的本質，也超越了用比喻來完全一致地表達，就像無法向盲人展示酥油的本色一樣。在無邊無際的方面，用語言文字來表達『只有這樣』是沒有辦法的。所謂三界之首，就像首先體驗慾界之業的各種方式，因此無法確定為一。一切法不錯誤地在法性自顯的空間中圓滿，就像所有的水波都與海洋融為一味一樣。證悟
English
If there is no realization, then even if the lower vehicle practitioners diligently seek the meaning of their own realm with great effort, they will not ultimately abide in the state of the ultimate fruit. Because the fruit arises in a higher realm and is accompanied by the destruction of its own fruit, it is said in the tantras that they belong to the side of samsara. As it is said in the *Secret of Wisdom*: "The three are unrecognizable, the eight follow their own desires, the two act perversely, the one does not acknowledge ignorance, the six experience the fruit of the five, therefore it is the secret of wisdom." And as it is said in the *Perfection of Wisdom*: "In that pure wheel, whoever strives for union as a cause, even when in harmony, there is disharmony, without end, to what is it fitting?" Therefore, if we take their realized meaning as an example, it is like placing a wish-fulfilling jewel, a garland, and a victory banner on top, even if they are hung on top and respected, the desired wishes will not be fulfilled. Merely pursuing the desires of one's own realm will not ultimately achieve the goal, just as the essence extracted from the milk of a female buffalo, which is said in the second chapter to be the essence of one's own nature, will surely remain at that level. Secondly, 'Therefore realize this,' etc., is explained in three and a half verses: Because other vehicles have the fault of not reaching the ultimate goal, therefore, if one realizes this true profound meaning without error, then all the meanings of learning, contemplation, and meditation will be completely fulfilled. As it is said in the *Secret of Wisdom*: "If the meaning of the secret of wisdom is realized, from the mandala of the unwavering mind, the fruit of all vehicles will appear, therefore it is the thought of liberating all." It is like all arrangements being complete on the vast ocean and the mandala of the earth above the golden foundation. And the essence of such meaning also transcends being expressed in a completely consistent manner with metaphors, just as it is impossible to show the true color of butter to a blind person. In the infinite aspects, it is impossible to express in words and language 'it is only like this.' The so-called first of the three realms is like first experiencing the various ways of the actions of the desire realm, therefore it cannot be determined as one. All dharmas are flawlessly complete in the space of the self-manifestation of dharmata, just as all the waves of water are of one taste in the ocean. Realization
Chinese
如果对见地清晰，那么伟大的功德自然显现，这就像供养和侍奉伟大的宝王一样，因此证悟的意义殊胜且无与伦比。第三，因此，以“有缘者”等一句多余的偈颂来指示，正如刚才所说，因为有这样的缺点和优点，所以具有殊胜智慧和福报的人们，应该以清晰的智慧、信心、精进和恭敬来享受和如法使用这个能生起一切所需所愿的伟大宝藏。这是劝勉。如《珍宝幻化》中所说：“我乃声量自性智，持有功德珍宝大宝藏，仅持此宝亦能得，无尽受用之资粮。安住于此无尽者，获得不灭之大宝藏，何人获得此宝藏，我之功德于彼圆。 ”又如《普贤六界》中所说：“实修瑜伽有缘者，获得无人得之义，此无价之宝藏也。与无量宝藏相遇者，见人所未见之景象，见此自性智甚稀奇，如是心中觉稀奇，有法片段以帚击，有法片段谁能断，此以自性智掌握之，如是掌握之士夫，较诸佛陀更早成。 ”又如：“自性智同等有缘空性友，对此串习之有缘者，乃无分别之身相，入我慈悲之光中，此与我等同有缘，亦是我之坛城与眷属。 ”如是宣说之外，若以不信、懈怠、犹豫或怀疑等，欲求成就所需之义，则于世间界中，决定丝毫不见。譬如，同时使用冷热触觉，岂能见到煮烧之果？因为是如此不可见之故，故劝诫应舍弃彼等。章节名称：珍宝交付中，开显证悟见之方法与体性等义之章节，即第三品圆满宣说。第四，串习彼之
English
If the view is clear, then great qualities naturally arise, which is like offering and serving the great jewel king, so the meaning of realization is excellent and unparalleled. Third, therefore, it is indicated by the verse with one extra line, such as "fortunate ones." As just said, because there are such differences between faults and virtues, those with excellent wisdom and fortune should enjoy and properly use this great treasure that produces all needs and desires with clear wisdom, faith, diligence, and respect. This is an exhortation. As it is said in "Precious Transformation": "I am the sound measure of self-awareness, holding the great treasure of precious qualities. Just holding this treasure also obtains inexhaustible resources. Whoever abides in this inexhaustible one finds the great treasure that never perishes. Whoever finds this treasure, my qualities are perfected in him." Also, as it is said in "Kuntuzangpo's Six Realms": "The fortunate one who practices truth yoga obtains the meaning that no one has obtained. This is a priceless treasure. The person who meets immeasurable treasures sees the appearance that no one has seen. Seeing this self-awareness is very wonderful. Thus, feeling wonderful in the mind, the fragment of phenomena is struck with a broom. Who can cut the fragment of phenomena? This grasps self-awareness with a handful. The person who grasps it in this way becomes enlightened even before the Buddhas." Also, "Self-awareness is equally fortunate, a friend of emptiness. The fortunate one who is accustomed to this is the form of non-discrimination, entering the light of my compassion. This and I are equally fortunate. It is also my mandala and retinue." Other than what has been said, if one seeks to accomplish the desired meaning with disbelief, laziness, hesitation, or doubt, it is certain that not even a little will be seen in the world. For example, if one uses hot and cold sensations at the same time, can one see the result of cooking and burning? Because it is so invisible, it is advised to abandon them. Chapter Title: From the Entrustment of the Jewel Treasure, the chapter that clearly shows the method and nature of the view of realization, that is, the third section is well explained. Fourth, to familiarize oneself with it