English
Merely resting in purity as it is, know that there is no good or bad in essence. Now, it is determined as the spontaneously accomplished great Dharmadhatu of awareness and emptiness. Guidance step one hundred and thirty-nine. Then, there are five aspects of the nature of the form of the appearance of the Dharmadhatu. That is, in such a state of Dharmadhatu, abiding in the thought of inseparable form and wisdom. The Dharmakaya is the nature of the Dharmadhatu, the state of being unborn, unceasing, unmoving, unchanging, unspeakable, and inconceivable. The Sambhogakaya is swirling in the clear light Dharmadhatu, transcending the extremes of permanence and annihilation, and the state where the marks and signs are naturally accomplished. The Nirmanakaya is the state where the manner of appearance is unobstructed, and compassion radiates without bias. The body of perfect enlightenment is the state in the Dharmadhatu that is originally pure, possessing the ten powers, the four fearlessnesses, and other Buddha Dharmas as numerous as the sands of the Ganges, naturally accomplished. The immutable Vajra body is the nature of the Dharmadhatu of the mind, abiding in the state of unchanging in the three times. That is, only the difference between whether the temporary stains are purified or not. The self-nature of awareness in the time of sentient beings is empty, the self-nature is clear, the manner of appearance is unobstructed, anything can arise, and it does not change from the self-nature of awareness. This itself is the nature of the five bodies, and it exists now. Do not look for the five bodies from elsewhere, but be sure that this is the self-existing great perfection. It is determined that the naked five bodies of awareness and emptiness are spontaneously accomplished. Guidance step one hundred and forty. Then, the play of wisdom arising from the body is: the wisdom of the Dharmakaya is the great wisdom that is unspeakable and inconceivable. The wisdom of the Sambhogakaya is the wisdom that possesses five qualities. The wisdom of the Nirmanakaya is called suchness and as-many-ness. This is also because of the difference between whether the temporary stains are purified or not, and it is completely complete in the Dharmadhatu in its own nature. Therefore, in the present state, awareness is complete. Awareness and emptiness are each self-aware and self-knowing, and the five poisons are self-liberated without any traces. Essence and difference, or phenomena and Dharmata, are only a part of awareness, but they are complete. Especially in difference, the thought of attachment arises on its own, although this is the self-character of affliction, but when it is recognized and placed in its own state, it appears as bliss without attachment, which is individual discriminating wisdom. Anger arises towards the object, this is the self-nature of anger.
Chinese
那澄澈无染的是如镜智。 不知为何而生起的是愚痴。 认识到无念自明而显现的是法界体性智。 自以为是的傲慢是我慢。 认识到无二自平等时是平等性智。 对他人产生竞争心的是嫉妒。 认识到无偏袒而澄澈的是成所作智。 虽然觉性以自性无明的力量显现为五毒，但自证之时却显现为五智的力量或游舞。 因此，现在就确信身与智慧无二无别的意义本自具足，不要犹豫和怀疑。 下定决心，生起勇气！ 这样好好地开示了。 这是第一百四十一条引导文。 这是极密大圆满的处所。 胜过一切因果乘。 是上等根器者的行境，不是所有人的境界，是金刚顶。 如此书写的善根，愿一切众生，获得普贤王如来大圆满的处所。 大圆满心性休息之引导菩提妙道中，最后开示无上大圆满之果位，此为第三品。 如此，因果妙道之精华义，从浩瀚的经续论典窍诀中，将最甚深之要点汇集于此，编纂成引导文，献给具缘者。 后世具信的追随者，引导解脱道的殊胜导师们，在引导具缘弟子众时，要精通年度引导等。 分为简略、中等、广博、极广博四种。 简略引导，每日一个修法，四个月零二十一天，开启内外密法的宝库。 中等引导，每三日一个修法，一年两个月零三天，获得因果无上乘的暖相。 确实是解脱道菩提之精华。 广博引导，每五日一个修法，同样一年十一个月，十五日圆满时，触及三宝心髓的殊胜意义。 极广博引导，每七日一个修法，两年六个月零二十七日，
English
That which is clear and free from elaboration is the mirror-like wisdom. That which arises without knowing what it is, is ignorance. That which, when recognized, dawns as self-illuminating without thought, is the wisdom of the dharmadhatu. The arrogance of thinking "I am superior" is self-conceit. When recognized, and when one realizes non-duality as self-equal, it is the wisdom of equality. That which arises as a competitive mind towards others is jealousy. That which, when recognized, becomes clear without bias, is the wisdom of accomplishment. Although the power of self-ignorance manifests as the five poisons in awareness, when self-awareness arises, it appears as the power or play of the five wisdoms. Therefore, be certain that the meaning of the inseparability of body and wisdom is inherently present from this very moment. Do not waver with hope and doubt. Generate decisiveness and courage! Thus, it is well introduced. This is the one hundred and forty-first instruction. This is the place of the utterly secret Great Perfection. It is superior to all cause-and-effect vehicles. It is the realm of activity for those of sharp intellect and good fortune, not the realm of all, it is the Vajra Peak. By the virtue of composing it in this way, may all beings attain the state of Kuntuzangpo, the Great Perfection. From the Great Perfection, Mind at Rest, the Excellent Path to Enlightenment, the final teaching on the unsurpassed virtue of the state of the Great Perfection, this is the third section. Thus, the essential meaning of the excellent path of cause and effect, from the vast expanse of sutras, tantras, treatises, and instructions, gathering the most profound key points into one place here, compiling them into instructions, and offering them to the fortunate ones. Future generations of faithful followers, excellent guides who lead the way to liberation, when guiding groups of fortunate disciples, should become thoroughly proficient in annual instructions and so forth. There are four types: concise, medium, extensive, and very extensive. In the concise instruction, one practice per day is assigned, and in four months and twenty-one days, the treasury of outer, inner, and secret teachings is opened. In the medium instruction, one practice is assigned every three days, and in one year, two months, and three days, the warmth of the unsurpassed vehicle of cause and effect is found. It is indeed the essence of the path to liberation and enlightenment. In the extensive instruction, one practice is assigned every five days, and likewise, in one year and eleven months, when the number of days is completed to fifteen, one touches the supreme meaning of the essence of the Three Jewels. In the very extensive instruction, one practice is assigned every seven days, and in two years, six months, and twenty-seven days,
Chinese
凭借殊胜要诀的圆满引导，进入不退转菩提心之地。如此有缘具精进之人，作为胜者之嗣，执持殊胜种姓者，趋入自他二利圆满之地，迅速趋向寂灭菩提心。因此，为了后世众生，奉劝具有利益的诀窍，即是确定意义之精华。日夜不懈怠，具有信心和精进者，合掌如是说，修行解脱道。此理从广阔智慧的虚空中，具有觉悟禅定光明之日，放射出无垢千道光芒，善妙安立于雪山之顶。愿以此善，我和一切众生，彻底超越稠密轮回的森林，进入寂灭解脱道菩提胜地，获得圆满解脱之佛果。愿此法在教法存续期间，于世间一切众生显现，为具信者以百倍恭敬顶戴，愿其在一切方时兴盛广大。大圆满心性休息三处善妙三法之要诀，名为菩提妙道。安乐逝者之语藏，为多闻财富所富足者，塔巴胜之瑜伽士无垢光，于雪山之顶，花云之苑中，在普贤王如来之宫殿，置于殊胜之高法座上，于一切方时吉祥之光芒照耀，极其善妙吉祥。善哉！善哉！善哉！ 大圆满心性休息三处善妙三法之要诀菩提妙道。无垢光。
English
Through the complete guidance of the profound essential instructions, one enters the irreversible ground of Bodhicitta. Such fortunate and diligent individuals, as heirs of the Victorious Ones, holding the supreme lineage, strive towards the perfect state of benefiting both themselves and others, swiftly proceeding to the peace of Bodhicitta. Therefore, for the sake of future generations, I advise on the beneficial key points, the essence of definitive meaning. Those who are diligent day and night, possessing faith and perseverance, join their palms and say, "Practice the path of liberation." This principle, from the vast sky of wisdom, with the sun of realization of Samadhi's luminosity, emitting a thousand rays of immaculate light, is well-placed upon the summit of the white snow mountain. May this virtue enable myself and all beings to completely transcend the dense forest of existence, enter the supreme Bodhi of the peaceful path of liberation, and attain the perfect enlightenment of Buddhahood. May this Dharma always appear to beings throughout the world as long as the teachings remain, and may it be held with a hundredfold reverence at the crown of faith, flourishing and expanding in all directions and times. The essential instructions on the three places of rest for the mind in the Great Perfection, the three virtues, is called "The Excellent Path to Enlightenment." The yogi Takpa Chok, rich with the wealth of vast learning in the scriptures of the Sugatas, Drimé Özer (Vimalamitra), on the summit of the white snow mountain, in the garden of flower clouds, in the palace of Kuntuzangpo (Samantabhadra), placed upon an excellent high Dharma seat, shining with the glory of auspiciousness in all directions and times, may it be extremely virtuous and auspicious. Good! Good! Good! The Excellent Path to Enlightenment: Essential Instructions on the Three Places of Rest for the Mind in the Great Perfection, the Three Virtues. Drimé Özer (Vimalamitra).