English
It is done! The very basis itself does not change in the three times. The path of self-arising mind that realizes it, By familiarizing oneself with that state, without distraction, it becomes clear as Bodhicitta. The ultimate perfected fruits of self-arising, Acting for the benefit of beings is because of realizing the meaning, being liberated from obscurations, therefore the basis, path, and fruit are in a state of indivisible oneness of luminosity. Because this self-knowing, self-arising wisdom of Bodhicitta is influenced by the stains of habitual confusion, Various fabrications conceived by attachment, like a snake on a rope, appear as if they exist when they do not, so whatever good or bad appears as the habitual tendencies of the confused mind, Wisdom is luminous, and there is no change in the three times of the base, path, and fruit. This nature that appears in various ways, Is the subject expressed by the essence of the Buddha's word, It is not confusion, but from that confusion, it is self-liberated, appearing as returning to its own place, This variety of appearances is called self-aware Bodhicitta. The root of confused thoughts is Bodhicitta, Even the self-aware mind is confused into thoughts, It is amazing that from beginningless time, it has become subject to the habitual tendencies of various objects, Without the aid of precious instructions, Not being accustomed to the heart essence of non-thought, It is like a rope that is not a snake but appears as a snake. The nature of the appearance of various phenomena of fabrication, because its nature is the nature of reality, is inseparable from reality, In the mind-essence that clarifies the intention of the three bodies of the Buddhas, Not even a trace of non-reality appears, the essence of all appearances is this mind-essence, Seeing and realizing this as the very heart essence of self-arising wisdom. In the essence of reality, there is no expression of words. In the self-nature, perfectly pure, awareness, Bodhicitta, Although it is inexpressible, if meaning is not expressed in words, then without relying on terminology, The ultimate meaning cannot be realized. So it is said. If the meaning of awareness is not met, then the mind is conveyed through the sound of words, Thus, the uncreated, self-arising nature of reality is seen. If the meaning is realized in the self-aware mind, Then the method of entering wisdom abides in the manner of the two, the agent and the object. Without traversing, the conditions of the path are instantly perfected, great bliss is achieved, without falling into the side of sectarianism, with an impartial and upright mind, In the heart essence of perfect wisdom, Diligence.
Chinese
趋入无有次第之道的究竟处。 融入自生觉悟之境，了悟真如实相之精髓，果位二身，虽不执着于二资粮之积聚，然亦如是圆满六度。安住于自生圆满之心，于离思虑之意境中，不作任何思维。于此，六度即如《现观庄严论》所云：舍弃贫乏，获得清凉，忍耐嗔恚，善妙结合，心之执持，以及为了证悟胜义谛而宣说。具足。不住于不思之忍辱持戒，不散乱之觉性恒常精进不懈怠，无所缘之智慧到彼岸。此九句偈，昔日之大德们与十八空性相联系而宣说，然因经文之意不明显，故未书写。心性本空，无有自性实体，法性与有法亦不异处，无别大乐乃实相之义，如是虽无实体，然智慧之游舞亦无有穷尽。不执着于真假二边，远离希求证悟实相之分别念。普贤自生智慧光明，即是远离一切思虑之智慧虚空，如虚空般不作任何思维。此乃圆满佛陀之无为实相智慧。不随三时而变之法性界之心，无有任何阻碍之智慧乃自证之语。显空或轮涅无别之法身，离能取所取。远离自续之身语意，乃自生之身语意。不具外境与内识，唯于自明中安住。不具向外生起与向内融入，乃自性而住。五根门前所显现之五境，不执着于显现，故见法性为菩提心。五毒乃五智之道，一切法皆为菩提心之基，故与佛无别。于清净之佛心中无有寻觅，特意寻觅之世俗乃是错谬，故不能成就果位。殊胜之实相
English
Entering the ultimate state of the path without stages. Immersing in the state of self-arisen realization, understanding the essence of Suchness, although not clinging to the accumulation of the two accumulations for the sake of the two bodies of the result, the six perfections are perfected in the same way. Abiding in the mind of self-arisen perfection, in the intention that is free from conceptual thought, not thinking about anything. In this, the six perfections are as stated in the Ornament of the Sutras: "Abandoning poverty, obtaining coolness, enduring anger, excellent union, holding the mind, and explained for the sake of knowing the ultimate meaning." Endowed. Abiding in non-conceptual patience and holding, generosity without clinging to morality. Unwavering mindfulness, constant diligence without ceasing. Wisdom without object, the perfection of going beyond. In these nine verses, the ancients spoke by connecting them with the eighteen emptinesses, but because the meaning of the text is not clear, it is not written. The nature of mind is empty, without characteristic entities, neither the nature of phenomena nor the possessor of phenomena exist separately. Undifferentiated great bliss is the meaning of the real essence, and although it is without entity, the play of wisdom is inexhaustible. By not clinging to the two extremes of truth and falsehood, one is free from the mind that desires to realize the meaning of the essence. Kuntuzangpo's self-arisen wisdom luminosity is the wisdom space that is free from all conceptual thoughts, like the sky, not thinking about anything. This is the uncreated real wisdom of the perfect Buddha. The mind of the Dharmadhatu, which does not change in the three times, the wisdom that does not cease in any way is the speech of self-awareness. The Dharmakaya, which is inseparable from appearance and emptiness or samsara and nirvana, is free from grasping and being grasped. The self-arisen body, speech, and mind are free from the body, speech, and mind of the self-continuum. Without external objects and internal consciousness, one abides in self-illumination. Without arising outward and entering inward, it abides by its own nature. The five objects that appear in the face of the five senses, not clinging to appearances, therefore seeing the nature of phenomena as the mind of enlightenment. The five poisons are the path of the five wisdoms, all phenomena are the basis of the mind of enlightenment, therefore it is not different from the Buddha himself. There is no searching in the pure Buddha mind, the conventional truth that is deliberately sought is mistaken, therefore the result is not accomplished. The excellent true meaning.
Chinese
进入何处？心性乃是具足一切功德的秘密之义。观照法性秘密之义，依止上师的殊胜口诀，于不寻觅而安住自处的状态中寻觅，于不修习而安住自性的状态中修习，安住于不住任何一方的行持中，于无有安住与作意的等持中，于不特意寻觅的自生大光明、无分别之义中。远离善与非善之分别念，即是菩提心的特征。 并非通过寻觅而证悟自生智慧，希求菩提之心无有菩提。此真实义之精华，不会因勤作寻觅而获得，因为不会从执着勤作的心性中产生，因此安住于无勤的禅定之轮是安乐的。一切有法皆安住于菩提心之状态中，于法性菩提心平等安住时，无有实物，乃是菩提自生智慧之状态，由于非为造作，故为大乐之界。 心性是心识无法思量、言语无法表达的，从本初以来即自性清净，不可思议，不可言说。大圆满瑜伽士的觉性，若不寻觅而安住其中，则称为修习。若将觉性安放于法界中，则是远离寻觅之病的修习。 因此，精华心性没有错乱的垢染。因此，修习觉性自性光明。如是光明安住于心，则分别念和相状自然寂灭，如是不离无生之生灭之手印，成就自显普贤之游舞。 不执着于无实和有实，远离执着于仅是中观的心，断绝意念的流转。如是，由于没有心的流转，一切法皆是自生智慧空性。心性觉性本自生，不转变为任何事物，因无戏论而明亮，无有言说的文字之精华语，安住于胜义菩提心。不造作的胜者誓言，以无须特意守护的方式守护。于无有从唯一明点转变之手印中，于无有任何改变之义中。
English
Where does one enter? Mind itself is the meaning of being complete with all secret qualities. Focusing on the meaning of the secret of the nature of reality, relying on the profound definitive instructions of the lama, searching in the state of not searching but remaining in its own place, meditating in the state of not meditating but remaining in its own way, abiding in the conduct of not abiding in any direction, in the samadhi without placement or fixation on an object, in the meaning of the great spontaneously arising non-conceptual, not specifically sought. Separated from thoughts of virtue and non-virtue is the characteristic of bodhicitta. Self-arisen wisdom is not realized by searching. There is no bodhi in the mind that desires bodhi. This essence of the true meaning is not obtained by searching with effort, because it does not arise from the mind that clings to effort, therefore the wheel of meditation that rests without effort is bliss. All phenomena abide in the state of bodhicitta. When the nature of reality, bodhicitta, is placed equally, there is no entity, it is the state of self-arisen wisdom of bodhi. Because it is uncompounded, it is the realm of great bliss. Mind itself is beyond being thought of by the mind and beyond being expressed in words, it is primordially self-pure and cannot be thought of or expressed. The awareness of the great perfection yogi, if it abides without searching, is called meditation. If awareness is placed openly in the realm of phenomena, it is meditation free from the disease of searching. Therefore, the essence of mind has no defilement of confusion. Therefore, meditate on awareness as being naturally clear light. When that clear light abides and transforms in the mind, conceptual thoughts and characteristics naturally or spontaneously subside, and thus, by the mudra of not departing from the unborn, the play of self-appearance, Samantabhadra, is accomplished. Without focusing the mind on non-existence or existence, separated from the mind that holds only to the middle way, the movement of the mind is cut off. Thus, because there is no movement of the mind, all phenomena are self-arisen wisdom emptiness. Mind itself is awareness, self-arisen, without changing into anything, because it is clear without elaboration, the essence of speech without letters of expression abides in the ultimate bodhicitta. The uncreated samaya of the victorious ones is protected in a way that does not require special protection. In the mudra that does not change from a single bindu, in the meaning that does not change anything.
Chinese
增长广大。在没有轮廓边际和主尊中央的坛城中，智慧的光芒相互辉映，清澈而无杂念。对离于思虑的境界保持恒常的自然安住，那就是诸佛的意。因此，一切法都无法超越菩提心。 ༈ 就像大地上的老鼠或狮子的心一样，果实无法从其他地方获得。如果加以考察，最终会回归到自心。就像老鼠的女儿为了寻找施舍之地而询问太阳、云、风、山，最终却回归到自身一样。又像狮子之上没有其他，因而无所畏惧一样。因此，从根本上保持自性，就不会希求从其他地方获得。 ༈ 自心觉性在三时中不会改变。如实安住的本基不作任何分别念，那就是法身。远离造作，功德自然成就，本基如实安住。自生光明本来清净。不作任何边际的思虑，因此无法以思维衡量。具有不分别的证悟智慧和大悲，因此果位无需勤作即可成就。在精华菩提心的自性中，不作任何思虑，安住于自性之中，那就是在诸佛意中自然成就的安乐。 ༈ 依靠上门轮或下门明妃所获得的安乐，以及为了寻找自生俱生的觉性智慧，这些都是分别念，实际上无法从中获得。具有贪执之念者是为了引导而宣说的。实际上，离于戏论的自生心，无法通过贪执的途径来认识。没有清净取舍的瑜伽行，如果加以考察，实际上会变成取舍。将自明觉性特意以思维安住在离于思虑的境界中，实际上会变成执着于实有的耽著。 ༈ 在这里，自生智慧光明清净菩提心，由于是无有实有执着的无相自性，因此远离智慧和方便二者的相互贪执。不依赖于明点，不作希求果位的勤作，没有外散和内收。自明觉性远离方便道之勤作的大乐心，不将智慧和方便执着为二，而是平等融入，因此是无勤作的大乐禅定。