English
As for certainty, otherwise, just like a child looking at a temple, although they see the Three Jewels, they do not know how to distinguish them. Just like seeing only the essence of the base, but not truly determining it. Ninth, the distinction of the Bardo deities is: Similarly, now entering this path, diligently practicing, especially those who are accustomed to and have stabilized the practice of spontaneous breakthrough, even if they are not liberated in the first Bardo, in the Bardo of Dharmata, the light of awareness that is spontaneously present on the base, the appearance of spontaneous great bliss, etc., will gradually appear in the number of meditation nights. Also, now, with conceptual mind, studying the illusory deity of the Completion Stage, and gathering it without conceptualization, etc., by the power of habituation, in the Existence Bardo, one can arise as a deity body like an illusory deity. These two illusory bodies are the same in that they appear as deity bodies in the Bardo, but from the perspective of the manifested pure land, the former is the uncreated self-light of wisdom, appearing effortlessly, therefore vast, and one can be liberated in the Dharmadhatu simply by recognizing the self-appearance; the latter is manifested by the power of habituating good habits, wind, and mind, therefore narrow, and one cannot be liberated without going through the remainder of the path. One must also understand this difference. If one understands the characteristics of one's own path, one will develop interest in practice. Tenth, the distinction of the channels, winds, and bindus is: Especially, those individuals who have entered the path of Natural Great Perfection, even if they have not completed the practice of the path, if they are slightly accustomed to the yoga of clear light day and night, and have faith and the fortune to purely keep vows, they are superior to others. Those who have entered the path of the lower vehicle, after countless long periods of time, gradually cultivate the continuum with great effort, and finally, when they attain the path, they will see the complete Sambhogakaya Buddha realm, including the pure lands, gathered by the respective visions from the first to the tenth Bhumis. But one's own path, practicing only for a short time such as one lifetime, cannot be a sudden breakthrough. The former does not need such a long time to see such a Dharmadhatu Sambhogakaya, the report
Chinese
他的身体的相好如同在镜中显现一般，通过自显任运之门，以佛陀的慈悲，在自性化身五净土中安住，在此生结束之后，立即在中阴阶段，以法性谛实的加持力，如从梦中醒来般迅速前往。伟大的《庄严经》中说：五浊恶世末法时期，此秘密心髓将在人间显现，之后持有此法的有缘之人，此心髓显现于谁，他们将趋入不退转之地。如果浊世寿命短促疾病多，即使不能理解此心髓之义，仅见此心髓也能发出巨大的呼吸之声，十一处皆是普贤光明化身刹土，化生清净远离母胎之苦。总之，大圆满的境界是觉性自住的禅定，因此不离法性的湿润。其他则是以气脉控制的修持，因此存在勤作的障碍。同样，在脱噶时期，觉性成熟为身等，能够在道相中圆满力量。而以分别念串习的本尊身，要么是圆满次第的成熟之法，要么是以与欲色界之神相应的身体，在空行中仅仅是争论宗派而已。此外，光明本觉的明点，是法界智慧的显现，因此是不依赖于生命勤作的显现体验，是显而易见的法性，远离心识分别。而道果、六支瑜伽、密集金刚的微细明点等空色，是从气脉的运作束缚中产生的，不仅是所知体验的增减，而且像心髓一样，内外之元素消融于法界，因此无法成就金刚身。第三，关于修行的处所，分为两种：觉性自显之智者的修行，以及显现为外境之智者的修行。首先，关于觉性自显之智者的修行，也分为两种：开显本来清净立断之道的解说，以及任运顿超之差别的解说。首先，开显本来清净立断之道有四种：见解断除城市相续，
English
His body's marks and signs are like appearing in a mirror, through the door of self-appearing spontaneous accomplishment, by the compassion of the Buddha, abiding in the five purelands of self-nature emanation, immediately after this life ends, in the bardo state, by the power of the blessing of the truth of dharmata, quickly going as if awakened from a dream. In the great "Adornment Sutra" it says: In the degenerate age of the five hundred, this secret essence will appear in the human realm. After that, the fortunate person who holds this, to whom this essence appears, they will go to the irreversible ground. If the degenerate age is short-lived and full of disease, even if one cannot understand the meaning of this essence, just seeing this essence can emit a great breath, the eleven places are all Samantabhadra's light emanation realms, born miraculously pure, free from the suffering of the womb. In short, the state of Dzogchen is the samadhi of awareness abiding in itself, therefore it is inseparable from the moisture of dharmata. Others are practices controlled by the channels and energies, therefore there are obstacles of effort. Similarly, in the Tögal period, awareness maturing into the body, etc., can perfect the power in the path appearances. While the deity body accustomed to conceptual thought is either the maturing method of the completion stage, or with a body corresponding to the deities of the desire and form realms, in the sky-faring it is only arguing about sects. Furthermore, the bindu of clear light primordial awareness is the appearance of the wisdom of dharmadhatu, therefore it is the manifest dharmata that does not depend on the effort of life force, it is free from mental discrimination. While the empty forms such as Lamdre, Six Yogas, and the subtle bindus of Guhyasamaja, etc., arise from the binding of the operation of the channels and energies, not only are they increases and decreases of knowable experiences, but like the Heart Essence, the inner and outer elements dissolve into the dharmadhatu, therefore one cannot accomplish the Vajra Body. Third, regarding the place of practice, there are two types: the practice of the wise who have self-appearing awareness, and the practice of the wise who have appearances as objects. First, regarding the practice of the wise who have self-appearing awareness, there are also two types: explaining the path of Trekchö of primordial purity, and explaining the difference of spontaneous accomplishment Tögal. First, explaining the path of Trekchö of primordial purity has four aspects: the view that cuts off the continuity of the city,
Chinese
果实无需努力自然成就。首先，关于断除城见的见解是：因为具有殊胜的特点，自性大圆满的这个道，是所有密咒金刚乘的道中最为殊胜的。此乘之王的见解是：如实地证悟自性本来的安住方式，这并非像从前束缚之后才解脱那样，而是从原始以来，自性未曾被能取所取的突发垢染所染污。解脱之觉性，其本性安住于解脱三门的自性中。远离能取所取的分别念的一切，赤裸裸的觉性之自性是：本来空性且光明，远离一切戏论而无自性，超越了自我想象的境地，并且无法用言语来表达，因此是超离思议的。如《中观根本慧论》云：世尊说一切法，亦名为假名，于彼假名中，复说有法性。就像这样，其意义是法身自然本智的意趣，是解脱之门空性。如《自生》云：空明金刚之坛城，法身无念坦然性，远离执著造作之边，离边之法无贪恋。如是。觉性之自性，在光明的部分，显现的对境不间断地生起，但因为无法以“具有这样的特征”来确定，所以无法用包含能取所取的心的言语来表达，因此是断绝边际的，那是自明报身的意趣，是解脱之门无相。如《功德藏》云：报身智慧广大而游戏，自明无作任运成。如是。觉性在自住的状态中，从大悲的功用显现出相似的赤裸裸的现象，不作取舍和寻觅，自然安住，觉性的功德，三金刚的坛城全部显现，就像清水中清晰地显现影像一样。如《狮子功德藏》云：空明浩瀚世界中，身之坛城有多少，全部无余显现，语之坛城有多少
English
The fruit is naturally accomplished without effort. First, regarding the view of severing the city of views: Because it possesses special characteristics, this path of the Great Perfection of Self-Nature is the most supreme among all the paths of Secret Mantra Vajrayana. The view of this king of vehicles is: to realize the abiding mode of self-nature as it is, in a manifest way. This is not like being liberated after being bound before, but from the very beginning, the nature has never been stained by the adventitious stains of grasping and fixation. The essence of the liberated awareness, the nature of primordial purity, abides in the nature of the three doors of liberation. The very nature of naked, clear awareness, free from all conceptual thoughts of grasping and fixation, is: primordially empty and luminous, devoid of all elaborations, and therefore without inherent existence. It transcends the realm of self-grasping and cannot be expressed by words, thus it is beyond thought and expression. As it says in the Middle Length Prajnaparamita Sutra: "Subhuti, all dharmas are merely designations, merely nominal. Whatever is merely a designation is adventitious and empty of inherent existence." Like that, the meaning is the intention of the Dharmakaya's natural wisdom, the door to liberation, emptiness. As it says in Rangshar: "The mandala of empty-clear vajra, is the Dharmakaya, non-conceptual, and clear. It is free from the extremes of grasping and fabrication. The dharma free from extremes has no desire." Thus it is. The aspect of clarity in the nature of awareness, the objects of appearance arise without interruption, but because it cannot be defined as "having such and such characteristics," it cannot be expressed by the words of the mind that include grasping and fixation, therefore it is free from limitations. That is the intention of the self-luminous Sambhogakaya, the door to liberation, without characteristics. As it says in Tsal Dzog: "The wisdom of the Sambhogakaya is vast and plays in various ways. It is self-luminous, spontaneously accomplished without effort." Thus it is. From the state of awareness abiding in its own place, the naked, clear phenomena that appear like the play of compassion, without seeking or rejecting, without aspiration for action, abiding naturally, all the mandalas of the qualities of awareness, the three vajras, arise, just as reflections appear clearly in clear water. As it says in the Lion's Perfection of Strength: "From the empty-clear vast universe, however many mandalas of the body there are, all appear completely and clearly. However many mandalas of speech there are
Chinese
而且，全部无余地显现。心之坛城有多少，全部无余地觉悟成佛。如是说。《普作王续》中说：如海一般本来安住，诸法种种生起。功德与虚空边际相等，无有收摄之处。如是说。如是觉性无有止息，果的功德全部任运成就圆满，是任运成就化身的意，解脱之门，无有希求。法界宝藏中说：寻觅不可得，本来清净之法。佛陀菩提自生界中明。先前已成就，故而今无需修。伟大自住，意法性界。不变任运成就，无需勤作。如是说。《普作王续》中说：安住于自性，无动任运成就。如是说。如是觉性了知无自性的见，也不是以所知能知所摄的见，不住于所知境，于无境中通彻，故与二无二之法性相违，与我与我所执著之法分离，故刹那间能所不成立，各自以自之觉性，故能见所见和合之见等无意义，以三理，见之命根不成立。自显中说：不堕于任何方，如虚空。非有，空性唯一。非无，真实安乐之身。非作，自生无分别。如是说。因此大圆满阿底中，无有执著见的法性。如是说。因此，对于包含显有轮回涅槃的一切法，没有能立清净与不清净之相的实有自性，丝毫也没有，于通彻之觉性，解脱三门之自性，离于心识分别而证悟，由此能断除心所造的一切轮回之城于觉性中，故名见断城。通达此见之义，则一切乘之要义一时皆能领会。其他乘则不能通达此义，譬如山王位于洲渚中央。