English
The three, Buddha, Dharma, and Sangha, are not external, but in the manner of manifesting qualities, are primordially complete and abide within one's own body. At the time of arising, appearance is the object, emptiness is the mind, and the three places of non-duality are not made by anyone, but are primordially complete and abide as such. At the time of potential, earth, water, fire, wind, and the arising space are primordially complete within oneself and abide as such. Thus, even without practicing, merely pointing out this essential meaning shows that one will not revert to the three realms. Now, the sixth point is that even if a Hinayana practitioner realizes this, the meaning of the view will arise in their mindstream, thus revealing how to empty the three realms. This is taught through phrases such as, "By the yogi with pure focus." Focus means the yogi who sees the lama as truly authentic with steadfast faith. Seeing the characteristics of samsara, without deceit or pretense, remembering the past, free from the defilement of karma. Since grasping at objects is not bound to the nature of mind, seeing the view as one's own nakedness. Gathered by wisdom free from illustrative examples, and gathered by knowable objects, and the wisdom that grasps the characteristics of the ground, the ground is pure. The noble Shravakas and Pratyekabuddhas initially turned their backs, saying that the wisdom inherently present in the body is not true. Even those who find it extremely difficult to fully understand this will experience intense regret for having previously rejected it. Later, they will develop faith, enter this path, and practice. If anyone, such as a Shravaka, realizes this wisdom, they will also have the fortune of Dzogchen, and thus be able to empty the three realms. Therefore, the entire three thousand worlds will be liberated into the non-duality of appearance and sound. Like putting sesame seeds into a container, this refers to the manifestation of subtle awareness. Therefore, by the view of emptiness self-liberation, the great ocean of samsara is drunk in one gulp, so there is no fear of reverting to the three realms of samsara. Therefore, considering the fine dust of Mount Meru as countable is called measuring by knowing that self-nature is empty. Therefore, by severing the root of the abyss arising from the three realms of desire, form, and formlessness, samsara is now cut off. For the superior, enlightenment is attained through diligence; for the middling, liberation is attained in the bardo of dharmata; for the inferior, rebirth is in the pure land of the self-existing Nirmanakaya.
Chinese
转生之后，呼出气息而证悟成佛，因此不会退转于三界，故称为“不退转”。因此，身语意执着自然断绝，之后对于三有，先前习气的血肉被斩断，这是依靠先前了解体性，现在知道会退转到那个状态。以对众生的悲悯之心，将轮回中执着为我的所有生命，都斩断于智慧之中。成为有缘者，与三世诸佛无有分别，因为证悟已经显现。如果给它命名，就称为法性普贤菩萨的菩提心。对于它，这个错乱不会显现，自性不会改变，是直指密咒道的智慧。而且，为了远离言语词句的束缚，对于远离任何言说的这个，谁与之熟悉，那个人就能获得一切法不可言说、自性清净的意义。获得这样的意义，就能获得无量功德。而且，在无量劫的诸佛和心完全清净的智慧之面中，平等安住。如是，知晓一切法平等性，就会成为轮回和涅槃一切的主宰。而且，在哪里平等呢？因为在自己的觉性中平等，所以称为国王，业的边际穷尽。第六，即使是小乘也能证悟这个，因为观点的意义在相续中生起，所以显示了三界被彻底清除。现在第七，因为将心要意义的觉性理解为一，所以显示了一切法不会消失。以“谁知道一”等来显示。所谓知道一，是指什么呢？一个觉性遍布三界轮回涅槃，存在、听闻、显现、声名。虽然如此遍布，但先前不知道，现在在自明觉性中认识，谁知道能超越三界的人？那个人，轮回和涅槃二者的数量都会穷尽。而且，先前显现的导师普贤王如来在我的心中显现，后来在证悟者的相续中显现，如此显现，就不会有任何消失。因此，对于这不灭的心要意义，作为所依的补特伽罗，以信心进入的上师的教言和自己的智慧以及先前串习的福分。这些都是
English
Having been born through transformation, one exhales and attains Buddhahood, therefore one does not regress in the three realms, hence it is called "non-regression." Therefore, attachment to body, speech, and mind is naturally severed, and afterwards, for the three existences, the flesh of previous habitual patterns is cut off. This is because one relies on previously understanding the nature, and now knows that one will regress to that state. With compassion focused on sentient beings, all lives in samsara that are clung to as self are severed into wisdom. One who becomes fortunate is no different from the Buddhas of the three times, because realization has manifested. If it is given a name, it is called the Bodhicitta of Dharmata Samantabhadra. For it, this confusion does not appear, its essence does not change, it is the wisdom that directly points to the secret mantra path. Moreover, in order to be free from the bonds of words and phrases, whoever is familiar with this which is free from any speech, that person will obtain the meaning of all dharmas being inexpressible and self-purified. Obtaining such a meaning, one obtains immeasurable qualities. Moreover, one dwells equally in the face of the wisdom of the Buddhas of immeasurable eons and the completely pure mind. Thus, knowing all dharmas to be equal, one becomes the sovereign of all of samsara and nirvana. Moreover, where is it equal? Because it is equal in the state of one's own awareness, it is called a king, the limit of karma is exhausted. Sixth, even the Lesser Vehicle can realize this, because the meaning of the view arises in the continuum, so it is shown that the three realms are completely cleared away. Now, seventh, because one understands the awareness of the essential meaning as one, it is shown that all dharmas do not disappear. It is shown by "Who knows the one?" and so on. What is meant by knowing one? One awareness pervades the three realms of samsara and nirvana, existence, hearing, appearance, and fame. Although it pervades in this way, it was not known before, but now it is recognized in self-awareness, who knows the person who transcends the three realms? That person, the number of both samsara and nirvana will be exhausted. Moreover, the teacher Samantabhadra, who appears first, appears in my mind, and later appears in the continuum of the person who realizes it. When it appears in this way, there is no disappearance at all. Therefore, for this undying essential meaning, the individual who is the support, the lama who enters with faith, the words of the lama, one's own intelligence, and the merit of previous habituation. These are all
Chinese
大圆满是唯一的境地，不会改变，并在一个时刻圆满。此外，最初诸如天神等众生的怙主导师，从烦恼等垢染中解脱，成为我自生的智慧。虽然如此显现，但以不执著于目标的无偏大悲，显现为多样，且无一遗漏地完成了各种事业。虽然过去将轮回与涅槃二分，但由于对那本身没有执著的念头，因此以无染的意念观照外境。虽然显现于外境，但由于将过去未曾见过的境识视为金刚链，因此在此显现中，有必要使具有染污的蕴身不再显现，从而成佛。那么，这又是从何而来的呢？从不违背上师的行为，恭敬且不违越誓言而来。其中的窍诀是，如前所述，在知晓两种前行之根本的情况下，反复进行三遍至五遍或十一遍。通过对此的串习之力，最终在刹那间的尽头获得决断，这是从过去串习而来。第七，通过了知心要义理为一，从而阐释了一切法皆不灭。现在，第八，阐释了法性自性无成，超越见、修、行，从而阐释了一切法皆不可言说。这通过“嗟！谛听，大菩萨”等来阐释。嗟！也请汇集者谛听。呼唤“大菩萨”之后，过去导师普贤王如来我没有执著的见解，之后，上师也没有以执著束缚我的见解，以此教导弟子。这是为什么呢？因为没有执著的见解，所以外境的显现和内心的显现都已穷尽，也没有三界轮回之名。因为没有这些，所以从对三身的执著中解脱。那么，没有见解，有禅修吗？现在，也没有其他执著目标的禅修。这是通达所知于自性中解脱的关键。这也是因为没有执著目标的禅修，所以对过去、未来、现在三时的执著念头自然止息。因此，对于外在有法之显现，没有取舍。因为没有这些
English
The Great Perfection is the single ground, unchanging, and perfected in a single moment. Furthermore, initially, the protector and teacher of beings such as gods, free from the defilements of afflictions, arose as the wisdom of my own self-origination. Although it arose in this way, with impartial compassion that does not grasp at objects, various activities arose in various ways, accomplishing everything without exception. Although in the past, samsara and nirvana were made into two, because there is no mind attached to that itself, with an unattached mind, one looks at the external world. Although it appears outwardly, because one sees the previously unseen field of awareness as a vajra chain, it is necessary in this appearance to make the aggregates with defilements disappear in order to attain Buddhahood. From what does this arise? It arises from not deviating from the actions of the lama, being respectful, and not transgressing the samaya. The key to this instruction is to repeatedly perform three to five or eleven times, knowing the root of the two preliminaries as before. Through the power of familiarizing oneself with this, ultimately cutting through at the end of an instant of time, this arises from having practiced familiarity in the past. The seventh, by understanding the essential meaning as one, demonstrates that all dharmas are without cessation. Now, the eighth, demonstrates that the nature of reality is without inherent existence, transcending view, meditation, and action, thus demonstrating that all dharmas are inexpressible. This is demonstrated by "Listen, great Bodhisattva," and so on. O! Also, listen, compiler. After calling out "Great Bodhisattva," in the past, the teacher Samantabhadra, I, have no view with grasping and fixation, and in the subsequent meaning, the lama also has no view bound by grasping, thus instructing the disciple. Why is that? Because there is no view with grasping and fixation, the appearance of the external world and the appearance of the inner mind are exhausted, and there is no name for the three realms of samsara. Because there are none of these, one is liberated from being bound by the three kayas. So, if there is no view, is there meditation? Now, there is also no other meditation with grasping at an object. This is the key to the liberation of what is to be known in its own place. This is also because there is no meditation with grasping at an object, the thoughts of grasping at the three times of past, future, and present naturally cease. Therefore, for the appearance of external phenomena, there is no acceptance or rejection. Because there are none of these.
Chinese
因此，由于不对法性的显现执著为我，便从经验和经验的显现中解脱。如果说没有见修行，那有行持吗？所谓的具有取舍的行持，即使是言辞和施设乘的力量也无法表达。那为什么呢？因为具有取舍。无行持的瑜伽士的身体解脱为光明，地、水、火、风的粗大元素被束缚在自续中，全部耗尽。现在不会再返回三界。由于不再返回那里，身体和心的联系断绝，这被称为轮回涅槃的战争逆转。因此，由于超越了见修行，在这个法耗尽之处，显示了在任何实体的自性中都没有成立。然后，具有福分的人由于迷惑而执著为我，因此没有人的显现，元素耗尽，毫无疑问会成佛。第八，法性自性中没有任何成立，由于超越了见修行，显示了一切法都不可言说。现在第九，对于没有福分的众生，如何调伏难以调伏者，而进入大圆满的闲暇之支，被显示为：诸天和有者的主宰等。诸天，即指帝释天和不信奉世间神的诸天。有者，即指世间界形成之时，土神黄色者执持有者的基础，水神黑色者调平有者的业力，火神红色者增上有者的业力光彩，风神绿色者使有者不 স্থির于 এক处。他们喜欢世间，聚集世间的业力，喜欢轮回。主宰，大自在天将世间颠倒。一切，即指世间的祖先和担心轮回空虚的魔众。对于他们等等，同时显示大圆满的意义，对于显示轮回被彻底清除感到恐惧。如果三界空虚，就说“哎呀，多么可惜”，感到害怕，身体和心发生变化，感到毛骨悚然，心中产生各种各样的念头，认为这不是真实的真理。对于那些非常懒惰的人等等，以及对于不信奉这些教义的众生们，世间的