English
From the spontaneously accomplished, one is deluded by not knowing that dwelling in oneself without action is achieved by traversing the eight paths. Therefore, regarding the uncreated object, with the mind grasping at one's own wrong conceptions, no matter how one grasps or examines, it cannot be determined. Therefore, without examining the great self, which is without the duality of action and agent, one understands by placing it on the meaning taught by the innate guru. Examining the mind itself, which is beyond examination, as it says in the Stages of the Path: 'If examination enters, it is the basis of conceptualization.' Thus, it is straightened, but it is not understanding the meaning, like seeing two moons other than one moon from a conch shell. So it is said. The fourth chapter of the Secret Wisdom Tantra, which teaches the meaning of secrecy in relation to the effort to reverse attachment to objects. From then on, showing the means of realizing secrecy, how did Vajrasattva, filled with all, ask the Tathagata Vairochana, saying: O Lord of Compassion, by what you have previously said, what is realized by the assembly gathered in the mandala? That which is the essence of the self, the nature of the mind, free from bias, and has always been universally present. Attachment to one's own perceptions, the six realms are reversed for their own benefit, the three of permanence, annihilation, and augmentation, and the eight vehicles striving for their own desired meaning. The very nature of the mind is not realized, so it is said to be secret. Because the teacher, the three bodies, has no biased view, he is free from the terms of what is taught and what teaches, so it is secret. Since all three wheels are secret to all, what is the special means by which that meaning can be known from them? If no one realizes it, then how do you, the Lord of Speech, Vairochana, realize all secrets? So he asked. Then the Lord of Speech spoke. The Great Perfection, the uncreated Great Vehicle, that nature of mind, is beyond all sounds of expression and imputed terms, and although it is free from expression, it appears in the essence of all expressions, so those who are vessels desire to realize the meaning of that very uncreatedness. With uncommon logic, the three infallible measures for realizing the nature of reality are the cause for clarifying it, and it is explained as a means of realization, that is, the complete scripture showing freedom from action and effort.
Chinese
以智慧证悟法性，安住于此的修行次第，以及，细微勤奋而方法广大，证悟的窍诀次第这三者，是证悟智慧秘密之义的殊胜智慧。 进而，以各自的根器相符，以大方便从续部中开示的八乘之教证，以及，以离戏的方式开示的大圆满之教证，以及，以法性之虚空周遍一切的菩提心之教证，将显有世间器情万法，无余地全部以心来表示而确定。 那即是智慧秘密的自性，开示于法性无生离戏之界中。 那即是开示大乐之自性，秘密坛城，显有世间显现为智慧自显。 如此之教证，以理性和空性以及大乐三者显现而开示的续部，是胜者之教言。 因为是如此，所以开示者普作我之教言相合。 如此所诠释之义，并非仅仅以智慧理解文字，而是在体验中获得，于此之时，确信无疑，不随顺文字，是智慧之理。 进而，三种教证的自性是，三个词虽然不同，但在体验时是同时体验，所以，心性显现为智慧功德之法，是无别的。 显有轮回涅槃一切都汇集于心中，以特殊的方法证悟，因此，虽然显现为各种各样的对境，但并非心的法，微尘许也不显现。 无论如何能显现于心之法与有法，嘿度，在心中最初不间断地显现，持续存在，最终在那里是一体的缘故，不相异，是自己的心，是承诺。 无论显有如何显现，如果不是心性智慧，最初的各种各样，那自性智慧如何显现呢？因为显现的缘故，所以是心。 进而，见到差别，是境、心、因、果分离，以不同之念分别而显现。 那些是对传承执着的习气颠倒，以扰乱心的力量仅仅显现。 实际上没有，但以颠倒分别的显现方式，是无边显现。 例如，如同将白色的海螺看成黄色一样。 即使那样，海螺本身也绝对不是黄色。 怎么会把海螺看成黄色呢？ 因此如果认为也是黄色，海螺是真的黄色
English
Through the stages of practice accustomed to realizing the nature of reality with wisdom, and through the stages of pith instructions for realization that are small in effort but great in method, these three are the supreme wisdom for realizing the meaning of secret wisdom. Furthermore, in accordance with each individual's mind, the teachings of the eight vehicles, which are taught from the tantras with great skillful means, and the teachings of Dzogchen, which are taught in a detached manner, and the teachings of Bodhicitta, which pervade everything with the space of Dharmata, establish that all of appearance and existence, the container and its contents, are communicated as mind without exception. That itself is the nature of secret wisdom, shown in the realm of Dharmata, unborn and free from elaboration. That itself is shown as the nature of great bliss, the secret mandala, with appearance and existence arising as the self-appearance of wisdom. Such tantras that show the teachings appearing as these three, reason, emptiness, and great bliss, are the words of the Victorious Ones. Because it is so, the teachings of the All-Creating One are in accordance with my words. When the meaning of what is taught in this way is not merely understood as words by wisdom, but is attained through experience, at that time, having firm conviction and not following after words, it is the logic of wisdom. Furthermore, the nature of the three types of teachings is that, although the three words are different, they are experienced simultaneously in practice, so the nature of mind appearing as the qualities of wisdom is inseparable. Since all of appearance, existence, samsara, and nirvana are gathered into the mind and realized through special methods, therefore, although various objects of knowledge appear, not even a particle of phenomena that is not mind appears. Whatever phenomena and entities can appear to the mind, Hey du, because they appear in the mind initially without interruption, continue to exist, and are ultimately one there, they are not different, they are one's own mind, this is the commitment. No matter how appearance and existence appear, if it is not the wisdom of mind itself, how can that very nature of wisdom appear in the beginning? Because of that appearance, it is mind. Furthermore, seeing differences is the appearance of objects, mind, cause, and effect being separate, distinguished by different thoughts. Those are merely appearances due to the power of disturbing the mind by the reversed imprints of clinging to the lineage. Although in reality they do not exist, the way of appearing through reversed discrimination is an infinite appearance. For example, like seeing a white conch shell as yellow. Even so, the conch shell itself is definitely not yellow. How could that conch shell be seen as yellow? Therefore, if one thinks it is also yellow, the conch shell is truly yellow.
Chinese
如果存在，因为没有被迷惑的眼睛知道，为什么没有理由看到黄色？从无始以来，由于执着和分别念的执着所迷惑，即使见到自己的觉性，也被宗派的见解所考察，而见到各种各样的不同之处。因此，如果也想认为是黄色，首先，上师将显现指示为心，因此，心是执着于相的实体的自明觉性。由于见到境与心无二，所以是自明觉性。由于指示了心不生为二元，是法性，因此见到境与识二者皆无。那本身也是无二的所依，相对于它的无二的体性，是不可能的，例如，没有所依的火，其体性热是不可能的，因此也不执着于它。那么，如果仅仅是空性，由于指示了第三者是安乐，所以称为执着的自明觉性。因为总是执着于安乐的意义。无论执着于无二、本尊或安乐，都不能见到未造作的本然自明觉性的意义。由于指示了那本身是未造作的本然，通过了悟而从造作的执着心中解脱。第四个未造作的自明觉性，由于没有特意地设定，所以不是执着于任何一方的宗派。就像波浪从海中升起一样，一切法中智慧的游舞不间断地自显现。从上师的口中，通过耳传次第相传的口诀，应当了知。由于游舞的智慧自显现，觉性与他者无别，因此那本身从偏颇中解脱。对于未证悟而显现的自续派和宗派的证悟的各种执着，没有差别，如果不了解这两者的差别，对什么都没有信心，邪见邪行是愚痴的心。因此，通过上师的窍诀菩提心的教证，一切显现存在自显现为心的征相，通过修习而确定。因此，三教证是确定一切为菩提心的教证。未造作的心的自性，其基础本身是所知。由于见到显现存在是菩提心的自明觉性的体验，大乐无偏颇，因此，在菩提心精华中，不需要在无数劫和生命中修习，而是当下立即。
English
If it exists, since it is known by the unconfused eyes, why is there no reason to see yellow? From beginningless time, due to the power of clinging and conceptual grasping, even if one sees one's own awareness, it is examined by the tenets of philosophical schools, and one sees various differences. Therefore, if one also wants to think it is yellow, first, the guru shows appearance as mind, therefore, mind is the self-awareness that clings to the object of characteristics. Since one sees that object and mind are non-dual, it is self-awareness. Since it is taught that that mind does not arise as dual, it is the nature of reality, therefore one sees that both object and consciousness are absent. That itself is also the basis of no duality, and the characteristic of non-duality in relation to it is impossible, for example, without the basis of fire, the characteristic of heat is impossible, therefore one does not cling to it either. Then, if it is only emptiness, since the third is taught as bliss, it is called clinging self-awareness. Because one always clings to the meaning of bliss. No matter what one clings to, non-duality, deity, or bliss, one does not see the meaning of the uncreated, genuine self-awareness. Since that itself is taught as uncreated and genuine, through realization, one is liberated from the mind of fabricated clinging. The fourth, uncreated self-awareness, since there is no intentional designation, is not a philosophical school that clings to any side. Just as waves arise from the ocean, the play of wisdom in all phenomena appears unceasingly. From the mouth of the guru, through the oral transmission lineage, one should know by the pith instructions. Since the play of wisdom appears spontaneously, awareness is not different from others, therefore that itself is liberated from partiality. For the various clingings of self-sustaining proponents and philosophical realizations that appear without realization, there is no difference, and if one does not understand the difference between these two, one has no faith in anything, and wrong views and wrong conduct are the mind of ignorance. Therefore, through the guru's instructions and the scriptural authority of bodhicitta, all appearances and existence are established as the sign of self-appearing in the mind through practice. Therefore, the three authorities are the authorities that establish everything as bodhicitta. The uncreated nature of mind, its ground itself is the object of knowledge. Since one sees the experience of self-awareness of appearance and existence as bodhicitta, great bliss without partiality, therefore, in the essence of bodhicitta, one does not need to train for countless eons and lifetimes, but immediately in that instant.
Chinese
依靠上师的加持和口诀，通过智慧的体验量就能了知。如果智慧的量本身没有生起信心，并且与之分离，那么，即使通过共同的教证理证和声音的量来指示途径，在心中忆念声音所象征的意义，并且与那个人相遇之后，由于心识会执着于声音的普遍意义，因此会忆念声音作为依托，而实际上，虽然对普遍的相状有所领悟，但那并不是领悟法性自身的特征。如果通过智慧的体验量，能够无有能取所取地，自明自显地见到事物自身的特征，那么，在见到的那一刻，就具备了决定性的、非共同的智慧之义，因此，其他宗派的教证和理证等作为领悟的支分之量，在这里是不需要的。像这样领悟了一个的法性，那么所有见闻觉知行，都与那个领悟相一致。༈ 如此修习证悟之体验，其学习之方式如下，并非次第渐进，而是不经次第，证悟解脱同时究竟的道与地。同样，无论显现为轮回还是涅槃，都未曾动摇于基，因此，道究竟之果，也未曾动摇于基，这是说根器也是极殊胜的。༈ 所有一切的法，在圆满的心性中，依靠上师的口诀，以象征意义相遇，即使究竟证悟，就像在水上划刀一样，再次产生错觉和分别，这是因为执着于无始以来串习的浓厚习气。在认识到三种分别生起的方式是菩提心之见的基础上，由于智慧的大小差别，有不可思议的体验，在众多的体验中，产生错觉的次第有一二三，有三种方式，这也是通过智慧。所见之景象五花八门，智慧体验的次第。生起的方式是，首先心安住的禅定是无法测度的，也不想安住，就像陡峭山上的风一样，用急流瀑布的比喻来表示那个意义，那个是一般人所没有的体验。稍微安住一会儿就迅速散乱，或者比那更慢地习惯性安住，就像瀑布的湍急和缓慢一样。