English
Because there is no differentiation, for all the dharmas arising from the mind, since there is fundamentally no good or bad to be taken or abandoned, therefore I say it is a ground of non-differentiation. Thus and so forth it was proclaimed. Fourteenth, because of directly realizing one's own mind, it is said that all the great qualities such as the five kayas are perfected at once. The distinctions of this will be explained in detail at the time of the fruition. In the Definitive Meaning Samgraha, it says, "The greatness of the Buddhas, the eighty minor marks and the thirty-two major marks, the powers and fearlessness, etc., are all contained in the realization of the thigle dharmakaya." It also says, "When the root of the dharmakaya is definitely realized, because there is no ignorance, the five poisons are liberated, everything is clear as the self-born dharmakaya, not tainted by the conditions of possessing the Dharma. The five poisons are the path to enlightenment, therefore the five kayas are spontaneously accomplished and perfected at once." In the Secret Thigle, it says, "Therefore, when the knowable and the knower are pure, the paramitas and the ten bhumis and five paths are perfected, the kayas and wisdom qualities are completely perfected." Also, in the Bodhicitta Heart Lamp, it says, "The two accumulations are perfected, and the two obscurations are naturally purified. The ten virtues, the six paramitas, the four immeasurables, refuge, the three vows and the three wisdoms, the four actions, the ten limits of training and the nine spaces are perfected. The qualities of the white side are completely perfected." There are four methods for realization and liberation: the method of pointing out and realizing, measuring and showing the differences with the three types of Dharma of different lineages, showing the nature of the Dzogchen view or the view of realization, and showing the way to practice and liberate. The former is the nature of the knowable and the method of realizing it. The former is, as in the base, showing that all dharmas are completely perfected without remainder in self-born wisdom, and are originally enlightened. The latter is to establish the knowable and the method of realization as non-dual, and to elaborate on the method of realization. The first is the sutra style of manifestation, the unmistaken certainty, the transcendence of cause and effect, the effortless perfection, and the definitive sutras and agamas, etc., are five. The first is, no matter how dharmas appear, they appear as the direct perception of self-born wisdom, so it is called the sutra of manifestation. As it says in the Kunje Gyalpo, "In the heart essence of the self-born wisdom dharmata, appearing and"
Chinese
所有存在的事物，都能从无形中显现出来，因此，我深信这就是佛法的精髓。正如《广大经》所说：“轮回涅槃、显现存在、因果之法，皆因智慧的显现，菩提心是不可否认的。”以及《智慧深奥究竟经》所说：“无论显现为何，一切法性和法相，无需努力，皆是菩提不变的法界。因为能从无形中显现，所以我深信这就是佛法的精髓。” 第二点是，一切法在自生智慧中，胜义谛和世俗谛，真假、是与非，都是不二的，并且证悟显现存在为法身，是不错误的决定性经论。正如《普作经》所说：“自生智慧的唯一体性，胜义谛和世俗谛，真假不二。因为宣说不错误的决定性菩提心，所以我深信没有怀疑和犹豫。”以及《龙钦经》所说：“烦恼、苦乐等等一切，都无需抛弃，其自性本身，除了菩提心之外别无他物，无生圆满为自身的庄严。”以及《智慧深奥究竟经》所说：“这个遍布一切有情众生的精华，一切都从自身产生的智慧，因为通过具足经论的教导而知晓，所以是决定性的意义。我深信这就是决定性的佛。” 第三点是，一切法都是自生智慧，因此，因和果是不二的，轮回和涅槃是不二的，本来就是成佛的。正如《普作经》所说：“自生智慧的唯一体性，不依赖于因，不依靠缘而成就。因为不依赖于他者的自性，所以我深信这就是自生智慧。”以及《龙钦经》所说：“因果的相状完全不存在，无因本来就是法性的虚空。因果就是自生智慧，超越了一切相状的因果。”以及《智慧深奥究竟经》所说：“本来就存在的自生精华，不是由因而生，不是由缘而造作。因果不二，本来就是法身，我深信这就是自生智慧。” 第四点是，一切法本来就在自生智慧中任运成就，因此，无需因缘和努力，证悟自他之义就能成就。
English
All existing phenomena can manifest from the invisible, therefore, I deeply believe that this is the essence of the Dharma. As stated in the 'Vast Expanse Sutra': 'Samsara and Nirvana, manifest existence, the Dharma of cause and effect, all arise from the manifestation of wisdom, the Bodhicitta is undeniable.' And as stated in the 'Wisdom Profound Ultimate Sutra': 'Whatever appears, all Dharmas and Dharmata, without effort, are the unchanging Dharmadhatu of Bodhi. Because it can manifest from the invisible, I deeply believe that this is the essence of the Dharma.' The second point is that in the self-arisen wisdom of all Dharmas, ultimate truth and conventional truth, truth and falsehood, right and wrong, are non-dual, and realizing manifest existence as Dharmakaya is an unerring definitive scripture. As stated in the 'All-Creating Sutra': 'The sole essence of self-arisen wisdom, ultimate truth and conventional truth, truth and falsehood are non-dual. Because it teaches the unerring definitive Bodhicitta, I deeply believe that there is no doubt or hesitation.' And as stated in the 'Longchen Sutra': 'Afflictions, happiness and suffering, and so on, all need not be abandoned, their very nature, other than Bodhicitta, is non-existent, unborn perfection is its own adornment.' And as stated in the 'Wisdom Profound Ultimate Sutra': 'This essence that pervades all sentient beings, all the wisdom that arises from oneself, because it is known through the teachings of the Sutras, it is the definitive meaning. I deeply believe that this is the definitive Buddha.' The third point is that all Dharmas are self-arisen wisdom, therefore, cause and effect are non-dual, Samsara and Nirvana are non-dual, and it is originally Buddhahood. As stated in the 'All-Creating Sutra': 'The sole essence of self-arisen wisdom, does not rely on cause, does not achieve through conditions. Because of the nature of not depending on others, I deeply believe that this is self-arisen wisdom.' And as stated in the 'Longchen Sutra': 'The aspects of cause and effect are completely non-existent, causeless is originally the space of Dharmata. Cause and effect are self-arisen wisdom, transcending all aspects of cause and effect.' And as stated in the 'Wisdom Profound Ultimate Sutra': 'This self-arisen essence that has always existed, is not born from cause, is not created by conditions. Cause and effect are non-dual, originally the Dharmakaya, I deeply believe that this is self-arisen wisdom.' The fourth point is that all Dharmas are spontaneously accomplished in self-arisen wisdom from the beginning, therefore, without cause, conditions, or effort, realizing the meaning of self and others can be accomplished.
Chinese
如是。在《普作王续》中说： 自生智慧一之体性， 因无有因与缘而任运成就之故， 不需勤作事业及作与不作， 坚信不作任运成就。 又如《龙钦心髓》中说： 法界之中无处寻， 无处可寻之义中， 自性安住故为如是性， 于此任何亦不能作。 又如《智慧深奥究竟续》中说： 因非由他勤作而由自得之故， 因非由对治所生而为自性之故， 身语不需特意寻觅之故， 坚信不寻任运成就。 第五，自生智慧圆满了所有教法，并且它本身没有被遮蔽，是自明的。因此，它能无二地认识和确定一切法。如《普作王续》中说： 自生智慧一之体性， 自生智慧本来未曾被遮蔽， 因此，为了确定一切法， 坚信是导师之明灯。 又如《龙钦》中说： 以智慧甘露摧毁轮回， 如同霹雳猛击骤然发生， 以空性爆发、自然显现、自然规律， 彻底摧毁六道众生之城市。 又如《智慧深奥究竟续》中说： 律藏诸法及所有窍诀之， 因是生处与确定之法故， 因教法而理解及生起证悟之故， 坚信是所有之总释。 如是，于所知之轮没有剩余地自生自显，特别是显现为外内情器、苦乐等种种，这是自生智慧显现之相。 详细的证悟方法是： 通过经、窍诀、理证真实地介绍，并通过理由确定，从而真实地证悟。 前者是： 如同上面空性之次第中所说的那样，通过经、窍诀、理证的量，真实地赤裸相见地介绍。 真实地证悟因的方法是： 通过自性或体性的理由真实地证悟，以及确定因之后证悟。 前者是： 所有续部、经、窍诀都是菩提心， 因此，显现为指示自心本身
English
Thus. In the Kunjed Gyalpo Tantra, it says: The nature of one self-arisen wisdom, Because it is spontaneously accomplished without cause or condition, There is no need to exert effort in activities, doing or not doing. I firmly believe in the uncorrected spontaneous accomplishment. Also, as it says in the Longchen Nyingtik: There is nowhere to search for the expanse of Dharma. In the meaning of that which cannot be searched for, Because it abides in its own nature, it is Suchness. No one can alter it. Also, as it says in the Yeshe Nyingdzok: Because it is not obtained by exertion from others but found from oneself, Because it is not produced by antidotes but is one's own nature, Because there is no need to deliberately search with body and speech, I firmly believe in the unsearched spontaneous accomplishment. Fifth, all the teachings are complete in self-arisen wisdom, and since it is unclouded and self-luminous, it introduces and establishes all dharmas as non-dual. As it says in the Kunjed Gyalpo Tantra: The nature of one self-arisen wisdom, Because self-arisen wisdom has never been obscured, Therefore, to establish all dharmas, I firmly believe it is the lamp of the teacher. Also, as it says in the Longchen Nyingtik: With the nectar of wisdom, samsara is destroyed. Like a thunderbolt striking suddenly, With the bursting forth of space, self-arising, and self-existing nature, The city of the six realms is completely destroyed. Also, as it says in the Yeshe Nyingdzok: The collection of scriptures and all the pith instructions, Because it is the source and the establishing dharma, Because understanding and realization arise from the teachings, I firmly believe it is the general commentary of all. Thus, the mandala of knowable things is self-arisen and self-manifest without remainder, and especially the appearance of the outer and inner worlds, beings, happiness and suffering, and various things is the manifest appearance of self-arisen wisdom. The extensive method of realization is: To directly introduce through scripture, pith instructions, and reasoning, and to establish through logic, thereby realizing directly. The former is: As explained in the context of the emptiness section above, it is to be known that it is introduced directly and nakedly through the valid cognition of scripture, pith instructions, and reasoning. The method of directly realizing the cause is: To realize directly through the logic of self-nature or essence, and to establish and then realize the cause. The former is: All tantras, scriptures, and pith instructions are the mind of enlightenment, Therefore, it appears as pointing out one's own mind.
Chinese
从而显现并确立。前者是：菩提心与一切清净相连而为续，菩提心摄持一切而为阿含，以其自身显现其自身无二而为口诀，这些也圆满具足于菩提心中，并且自性存在。这也要理解为所诠释的意义之续，以及能诠释的词句之续。辩答中说：不依赖阿含的口诀自明，续是一切与菩提心相连。阿含是菩提心摄持一切。口诀在菩提心中无能取所取，自以为了解自。又如龙钦巴说：千差万别的乘，八万四千所说，也是一个龙钦的功德，只是为了调伏所化众生而宣说。后者是：从外显现五大种等而显现并确立，从内显现五烦恼而显现法性并确立。初者是：自生之智慧本身显现为外五大种和五妙欲等，显现自己的智慧，不以词句和文字，而是以意义显现，从而显现并确立无二，如《决定意义总集》中说：显现法界上师是五大种的上师，五妙欲等诸法，不能以词句和文字诠释，以隐义显现自己的体性，显现为法界。又如龙钦巴说：比起空性，显现更为重要，显现自生无定，从而确立空性无执，在无二虚空中确定，对在自处解脱也更加相信。又如《普作王》中说：菩提心的智慧，示现为导师地的身相，不能以词句和文字诠释，是示现自己的自性者，不执著我，不执著他，示现不执著平等的实相，三界一切有情，了解此即与诸佛平等。因此，五大种等示现法，并以自己的体性来确立。后者是：内在烦恼等自生智慧