English
Through the blessing and instructions of the Lama, knowledge is realized by the experience of valid cognition itself. If faith does not arise from that very valid cognition of knowledge, and one is separated from it, then no matter what methods are shown through common scriptural authority and reasoning, and the measure of sound, by holding in mind the meaning that the sound signifies, and after meeting that person, because the mind clings to the general meaning of the sound, one will contemplate the sound as a support, and although that understanding remains in the aspect of generality, it is not the realization of the nature of phenomena themselves. If, through the experience of valid cognition, one sees the self-nature of things as self-illuminating, without object and subject, then at the very moment of seeing, one possesses the definitive, uncommon meaning of knowledge, and therefore, the scriptural authority and reasoning of other vehicles, etc., as measures of the branches of realization, are not needed here. When the nature of one thing is realized in this way, then all seeing, hearing, remembering, thinking, and moving are in accordance with that realization. ༈ The way to train in such an experience of realization is not gradual as follows, but without proceeding gradually, the ground and path enter into complete consummation with realization and liberation at once. Likewise, no matter what appears as samsara or nirvana, it does not move from the ground, so the fruit of the consummation of the path also does not move from the ground, and it is said that the faculties are also of the highest kind. ༈ In the self-nature of the complete mind, which is all phenomena, even if one realizes completely through the meeting of symbolic meaning by the Lama's instructions, just as cutting water with a sword, the arising of delusion and thought again is due to clinging to the dense habitual patterns of grasping from beginningless time. On the view of recognizing the three ways of arising of thoughts as the mind of enlightenment, the inconceivable differences in the size of intelligence are the first, second, and third stages of the arising of deluded consciousness in the abundance of experience, and there are three ways, and that is also through intelligence. The order of the experience of knowledge of the various appearances seen. The way of arising is that, first, the samadhi in which the mind abides is unfathomable and does not want to abide, like the movement of a steep mountain, the meaning is shown by the example of a strong waterfall, and that is an experience that ordinary people do not have. Abiding for a short time and quickly scattering, or abiding more slowly and habitually than that, is like the strength and slowness of a waterfall.
Chinese
第二阶段的修持是，过患自然解脱，安住于证悟之境，稳固不动的修持。譬如，海面上波涛汹涌，但水面下七寻之处却纹丝不动。第三和第四阶段是前两个阶段的果，即达到究竟的修持。是平等性和智慧任运成就的修持。轮回涅槃的一切显现都是分别念，不作任何观待，因此也无所见。舍弃一切忆念和偏执的分别念。安住于任运成就，因此被安立为无勤。 珍宝传承中，关于了知见解的方法： 上师和弟子的差别，以及传授口诀之前、相遇之时这三个时期的适宜之举，以及对于以三身显示之义，不加改造地安住之方式。 上师的共同和特殊功德，以及二者的区分，以及具足两种事业和具足誓言的意义，这些都要阐述。 完整无误地通达内外密咒的六部续典和经部名相的三种法乘。通达诸佛所说的教言传承和上师的论著，以及远离各自宗派的理性和意愿，精通意义。了知低劣的造作灌顶和下乘的宗义，并舍弃这些见解，通晓此等见解和行持等一切。 无碍证悟智慧之光明，于一切时分毫不散乱地安住于等持之中。不因世俗的财物和世间的亲友关系而舍弃口诀，犹如鳄鱼的爪子抓住地面不放。 不将口诀传给非法器之人，但也不偏袒地施予慈悲，而是以适合调伏的方式平等利益一切众生。低劣的十地和本初佛陀，一切都依赖此方便，因此这是接纳他们的处所。 上师的分类，分为两种。 将显有轮回的安乐视为象征，从而将弟子的心性和意义结合的上师是： 自己相续中完全证悟，以不造作的证悟之确信，使自性完全清净。与证悟之义相关联
English
The second stage of practice is where faults are naturally liberated, and the unwavering practice remains stable in the state of realization. For example, even though waves move on the ocean's surface, below seven fathoms, there is no movement. The third and fourth stages are the fruition of the previous two, the practice that reaches the end. It is the practice of equality and spontaneously accomplished wisdom. All appearances of samsara and nirvana are conceptual thoughts; without looking at anything, one does not see anything. Abandoning all thoughts of memory and attachment, one abides in spontaneous accomplishment, thus establishing effortless action. Furthermore, in the Precious Garland transmission, regarding the means of knowing the view: The distinction between teacher and student, and the suitability of the three times—before the instructions, and at the time of encounter—and the manner of resting without fabrication on the meaning shown as the three kayas. Furthermore, the common and special qualities of that teacher, and the distinction between the two, and the meaning of possessing both activities and vows, these are to be taught. Furthermore, one who has completely and unerringly mastered the six tantra divisions of outer and inner mantra, and the three vehicles of sutra and characteristics. One who is skilled in the meaning, free from the desires of the teachings spoken by the Buddhas, the treatises of the teachers, and the various schools of reasoning. Knowing the inferior, artificial empowerments and the lower tenets, and having abandoned those views, one knows all the views and practices of this very one. The wisdom of awareness, the non-partisan realization, and the samadhi itself, one abides without distraction at all times. One does not give up the oral instructions for the sake of worldly possessions or worldly friends, like a crocodile's claws that do not let go of the ground they have seized. Although one does not give oral instructions to those who are not vessels, one does not show partiality in compassion, but benefits all equally according to how they are to be tamed. Even the inferior ten grounds and the primordial Buddhas all rely on this method, so it is the place to receive them. Furthermore, the classification of teachers is shown in two ways. The teacher who, knowing the happiness of existence as a symbol, unites the student's mind with the meaning is: One who has fully realized their own being, and with the confidence of unfabricated realization, purifies that very nature. Related to the meaning of realization.
Chinese
以“的”之声词，能使安住于弟子自心的未造作之智慧自性显现，是为自性。以无生之义，以表诠与义本身相合。如是若不能于无执中证悟，则凡有所执，皆因能诠与所诠分离而无执。 ༈ 凭借不颠倒地确切证悟的内在自证之导师，从自续中说：对于未曾显示差别的弟子，如何？不具备能诠之方便音声与量，所诠为何？因为显示了如其本然安住之觉性自性本身，无论于境与识皆不作意，于无偏袒自明中，以表诠相见，如何证悟，而证悟即是。乃是安乐逝者一切三身之自性，也是三界一切有情之实相之基础。 ༈ 如是，以本有之力量，依凭方便，则能清晰地证悟此义。无论生起何种忆念觉受，皆于未造作大乐中证悟之状态中串习，如是安住，则能明了通达诸法，不离证悟之界，故为具印。不离彼之状态，是为何故？乃是以证悟清净错乱之大药，将平凡与勤作之痛苦痼疾，转化为觉性智慧之无偏袒性。 ༈ 如是证悟，即是不舍轮回而清净。༈ 凭借佛陀之一切遍知智慧（1），譬如如何看待？如将剧毒转化为良药（1）。如何将轮回（1）之错乱，视为自生智慧心髓之义（1）？对于无余心髓之义的真如实相，是怎样的呢？因为其不住于任何方，也不是任何真假，因此，对于如实知晓一切之佛陀的意，也不存在将所知视为真实的，同样，也不是知晓为虚假的。因为超越一切，不于任何真假中知晓，因此，称之为知晓心髓之义的真如实相之自性。 ༈ 于何处，安住于未造作中证悟之状态中的意智慧任运成就之事业
English
With the sound and word 'of,' it can manifest the uncreated wisdom self-nature residing in the disciple's own mind, which is self-nature. With the meaning of unborn, the expression and the meaning itself are united. Thus, if one cannot realize emptiness in non-grasping, then whatever is grasped is without grasping because the expression and meaning are separated. ༈ Through the inner self-awareness teacher who accurately realizes the meaning without error, from his own continuum, he says: To the disciple to whom no difference is shown, how? Without the means of expression, sound, and measure, what is shown? Because it shows the very nature of awareness that abides as it is, without conceptualizing in any object or knowledge, in impartial self-clarity, how does one meet the expression and realize it, and that realization is. It is also the nature of all three bodies of the Sugata, and it is also the basis of the reality of all sentient beings in the three realms. ༈ Thus, with the power of what is inherently present, relying on the means, one clearly realizes this meaning. Whatever memory or experience arises, one becomes accustomed to it in the state of realizing uncreated great bliss, and thus abiding, one clearly understands all phenomena, not departing from the realm of realization, therefore it is sealed. Not moving from that state, why is that? It is because the great medicine of realizing the purification of confusion transforms the chronic suffering of ordinariness and effort into the impartiality of awareness wisdom. ༈ Thus, realization is purification without abandoning samsara. ༈ Through the omniscient wisdom of the Buddha (1), how does one see the example? Like transforming great poison into medicine (1). How does one regard the confusion of samsara (1) as the meaning of the essence of self-born wisdom (1)? What is the true reality of the essence of all essences? Because it does not abide in any direction, nor is it any truth or falsehood, therefore, in the mind of the Buddha who knows everything as it is, there is no seeing the knowable as true, nor is it knowing as false. Because it transcends everything, not knowing in any truth or falsehood, therefore, it is called knowing the nature of the true reality of the essence of the heart. ༈ Where, the activity of the spontaneously accomplished mind wisdom that abides in the state of realizing the cause uncreated
Chinese
是具有业力之人。因为没有任何其他方法可以改变，所以任何因缘和痛苦都无法动摇他。由于从一开始就清净，所以在不作任何改变的情况下，于证悟的法性之状态中，通过忆念事物的因缘，如诀窍般地习惯而安住。在无勤任运自成的自明心中，没有安住和住持的努力。体验和证悟的本质，与自生智慧本身，脱离了因缘的依赖，所以不存在。在没有任何偏执的意之密意中，没有内外之分。其功德的差别显现为五种智慧，四空性的智慧，没有事物自性的偏执之相。如镜般的智慧，一切所知皆自明，没有显现遮蔽的偏颇。平等性智，于真如中，没有大小好坏之分。个别自证智，离边的觉性本身，在一切方向都清晰而不混杂。成所作智，是毫不费力地成就一切义利的事业之慈悲本体。这些也是在上述自生智慧的一个明点中，功德的差别以不同的名称和数量来计数。比下者殊胜的三种差别是：自明本身没有作为对境而成立，所以，不像由所缘境所产生的下者智慧。自生本身没有产生之因，所以，不是由二资粮之因所产生的智慧。任运成就的智慧本身，如太阳和光芒般没有勤作，所以，不是由勤作而生起和成就二十四河的智慧。譬如虚空般无边无际的自生智慧之自性，没有方向和界限，普遍周遍一切，从一开始就广大，具有证悟和习惯的把握，所以无需特别努力，是自性任运成就的事业。༈ 从一开始就完全清净的法界，安住在上述所说的利他事业的密意中，此不变异，无有偏颇，平等之大悲，如何相应而显现。于无边众生随顺其意乐，以方便之