English
and thereby manifestly introduces and establishes it. The former is: because the mind of enlightenment is connected to everything purely, it is the continuum; because the mind of enlightenment encompasses everything, it is the agama; because it itself introduces itself as non-dual, it is the pith instruction. All of these are complete within the mind of enlightenment and exist by nature. This should be understood as the continuum of the meaning to be expressed and the continuum of the words that express it. In answer to objections, it says: This self-knowing pith instruction that does not rely on the agama, the continuum is that everything is connected to the mind of enlightenment. The agama is that the mind of enlightenment encompasses everything. The pith instruction has no grasping or being grasped in the mind of enlightenment. It understands itself by itself. And as Longchenpa said: The many differences in vehicles, the eighty-four thousand teachings, are also the qualities of one Longchen, they are merely taught to those to be tamed. The latter is: from the outer appearance of the five great elements, etc., it introduces and establishes, and from the inner appearance of the five afflictions, it manifestly introduces and establishes the nature of reality. The first is: the self-originated wisdom itself appears as the outer five great elements and the five objects of desire, etc., and having brought forth one's own wisdom manifestly, it introduces the meaning manifestly, not through words and letters, and establishes it as non-dual. As it says in the Definitive Meaning Samgraha: The appearing dharmadhatu lama is the lama of the five great elements, the five objects of desire and other dharmas are not expressed by words and letters, the hidden meaning is that one's own nature is shown as the appearing dharmadhatu. And as Longchenpa said: Appearance is more important than emptiness, appearance is self-arisen and indeterminate, thereby establishing emptiness as non-grasping, settling in the non-dual expanse, and one has even greater confidence in liberation in one's own place. And as it says in the Kunje Gyalpo: The wisdom of the mind of enlightenment, appearing as the body of the teacher of the earth, cannot be expressed by words and letters, it is the one who shows one's own nature, not grasping at self, not grasping at others, showing the reality of non-grasping equality, all sentient beings in the three realms, understanding this is equal to all the Buddhas. Thus, the five elements and so forth show the dharma, and it is said that it is established by one's own nature. The latter is: the self-originated wisdom in the inner afflictions, etc.
Chinese
因此，显现于眼前，无二地进行认识，并确定为自解脱。也就是，认识并确定众生为佛，痛苦为大乐，烦恼为智慧。龙钦巴说：相比佛陀，众生更重要，因为众生真实显现，从而确定无实体的佛陀。在无二的虚空中确信，也更加相信在自身解脱。还有，相比大乐，痛苦更重要，因为痛苦的执着相，从而确定无执着的大乐。在无二中确信，也更加相信在自身解脱。还有，相比智慧，烦恼更重要，因为烦恼束缚的绳索，从而确定自生智慧。烦恼与智慧无别，在无二的虚空中确信，也更加相信在自身解脱。还有，在虚空藏中说：在舍弃五毒的彼岸，甚至没有称为佛陀的名字，如果证悟那一点就是佛陀。就像得到珍宝的人，不需要世间的农耕一样，如果证悟了不修饰之心的意义，那么没有比这更殊胜的誓言了。等等这样说了。认识这些，应该从口耳传承的窍诀中了解。确定因的方法是：四种大的因，三种因，以及界与智慧无二的因，还有一种自性大的因。第一种是：诸法总集无为的智慧，不造作的自显现，是自性不生的因。那本身显现为任何事物，是作用不灭的因。那两者无别，是体性无二的因。没有束缚解脱，心在自性中自解脱的理由。那本身被认识为法身，化身，报身，和自性身。《续部心髓》中说：以自性不生的理由，要相信自然成就。以作用不灭的理由，要相信显现为任何事物。以体性无二的理由，要相信诸法为一。以自性离心的理由，也要相信无勤。这样说了。第二种是：不造作而自明，是任运的理由。什
English
Therefore, appearing manifestly, recognizing without duality, and establishing as self-liberation. That is, recognizing and establishing sentient beings as Buddhas, suffering as great bliss, and afflictions as wisdom. Longchenpa said: "Sentient beings are more important than Buddhas, because sentient beings appear vividly, thereby establishing the non-existent Buddha. By being certain in the non-dual space, one also greatly believes in liberation in oneself." Also, "Suffering is more important than great bliss, because the clinging to suffering's characteristics establishes the unattached great bliss. By being certain in non-duality, one also greatly believes in liberation in oneself." Also, "Afflictions are more important than wisdom, because the rope of affliction's bondage establishes self-arisen wisdom. Afflictions and wisdom are inseparable, by being certain in the non-dual space, one also greatly believes in liberation in oneself." Also, in the Space Treasury it says: "Beyond abandoning the five poisons, there is not even the name of being a Buddha. If one realizes that, one is a Buddha. Just as a person who finds a precious jewel does not need worldly farming, if one realizes the meaning of the unadorned mind, then there is no vow more supreme than that." And so on. Recognizing these, one should understand from the oral transmission's instructions. Establishing the causes is: the four great causes, the three causes, and the cause of the indivisibility of realm and wisdom, and one cause of great self-nature. The first is: the wisdom of all dharmas gathered, unconditioned, uncreated, self-appearing, is the cause of self-nature unarisen. That itself appearing as anything, is the cause of unceasing activity. Those two being inseparable, is the cause of nature non-dual. Without bondage or liberation, mind is self-liberated in its own essence, is the reason. That itself is recognized as Dharmakaya, Nirmanakaya, Sambhogakaya, and Svabhavikakaya. From the Heart Essence of the Tantras: "By the reason of self-nature unarisen, have faith in spontaneous accomplishment. By the reason of unceasing activity, have faith in appearing as anything. By the reason of nature non-dual, have faith that all dharmas are one. By the reason of essence beyond mind, also have faith in effortless." Thus it is said. The second is: uncreated, self-luminous, is the spontaneous reason. What
Chinese
而且，显现也未超出那本身，因此是自性的理证；由于无二，所以是自性大者的因。从《智慧秘密》中说：最初是明智的显现，自性明智显现任何事物，自性显现空性无有差别，错觉在菩提心中得知。这样说了。第三是：法性无边，因此是法界的最初；不被遮蔽而明亮，因此是智慧的最初；那两者无二，因此是无二的因。从那本身中说：法界和智慧的因是，法界是清净的因，智慧显现为果，合一而无能取所取。这样说了。第四是：诸法在自生智慧中无余地圆满，因此是自性大者唯一的因。从那本身中说：以自性大者的理证，一切在菩提心中得知。这样说，以及从《虚空广阔》中说：在原始成佛的自性中，功德超越虚空的边际。此外，法界的虚空中，圆满是无余地圆满，轮是具备三时胜者，一切是普贤的地位，瞬间证悟而现前成佛。这样说了。二是种姓理三者，从《十部经》中说：种姓说为三种是，非从心所生的佛陀是，种姓说为种姓。非从教证所生的口诀也是，种姓说为种姓。因此，显示了非从心所生的佛陀，非从因所生的果，以及非从教证的口诀。第一者有四：佛陀的理解，定义，介绍，以及成佛的成佛方式。第一是：诸法在自生智慧中本来成佛，并且三时前后没有改变地本来存在，也就是内外情器所包括的一切是自生智慧的自显现，并且没有能境所境地，显有成为法身而成就佛陀，因此是非从心所生的佛陀。从《真实意义总集》中说：非从心所生的佛陀是，自生智慧法身，是诸佛的真实意义，是瑜伽士的殊胜道，是遍知智慧之最。这样说，以及从始终解脱中
English
Moreover, since appearance does not go beyond that very nature, it is the reason of self-nature; because of non-duality, it is the cause of the great self. From the Secret of Wisdom: The first is the clear awareness, self-nature awareness appears in any way, self-nature appearance emptiness is not different, delusion is known as the mind of enlightenment. Thus it is said. The third is: the nature of reality is without limit, therefore it is the beginning of the sphere; unobscured and clear, therefore it is the beginning of wisdom; those two are non-dual, therefore it is the non-dual cause. From that very thing: The cause of sphere and wisdom is, the sphere is the cause of purity, wisdom is clear as the fruit itself, united as one there is no grasping. Thus it is said. The fourth is: all phenomena are completely perfected in self-originated wisdom without remainder, therefore it is the cause of the one great self. From that very thing: By the reason of the great self, all is known as the mind of enlightenment. Thus it is said, and from the Vast Expanse of Space: In the self-nature of primordial Buddhahood, qualities transcend the limits of space. Furthermore, in the expanse of the sphere of phenomena, perfection is complete without remainder, the wheel possesses the victors of the three times, all is the ground of Samantabhadra, instantly realized and manifestly enlightened. Thus it is said. The second, the three lineages of families, from the Ten Sutras: The three lineages explained as lineages are, the Buddha not born from the mind is, the lineage explained as lineage. The instructions not born from scripture are also, the lineage explained as lineage. Thus, it shows the Buddha not born from the mind, the fruit not born from cause, and the instructions not born from scripture. The first has four: the understanding of the Buddha, the definition, the introduction, and the way of becoming a Buddha. The first is: all phenomena are primordially enlightened in self-originated wisdom, and exist primordially without change before and after the three times, that is, all that is included by outer and inner vessels and contents is the self-manifestation of self-originated wisdom, and without object and subject, appearance and existence are enlightened as the Dharmakaya, therefore it is the Buddha not born from the mind. From the Definitive Meaning Collection: The Buddha not born from the mind is, the self-originated wisdom Dharmakaya, is the definitive meaning of all Buddhas, is the supreme path of all yogis, is the supreme wisdom of all-knowing. Thus it is said, and from the beginning and end liberation
Chinese
三世一。 法身唯一故，无有变异。 无有先后，自生身。 非由心生，是为佛。如是说。又，《十经》云：非由心生是为佛。 法性虚空，界性空。 非由心生，是为佛。如是说。又，《拉善》云：圆满一切相，大空性。 较之佛陀，更早成佛。如是等等宣说。也就是说，其他乘认为通过因缘勤作之门，积聚资粮，清净业障，从心中生出佛陀。而此处并非由心所生的佛陀，而是心性本自就是佛的体性，并非通过二资粮等等而成佛，而是通过证悟它而显现成佛。如《真实义总集经》云：积聚资粮，清净业障，皆是假立。 离心自生法身。 非由心生此佛陀。 胜于一切诸乘。如是说。又，《龙钦》云：自面自己见。 仅是名之为佛。如是等等宣说。因此，三世一切佛陀的密意，也汇集于证悟诸法皆是心性自生之智慧，本来就是成佛的那个。如《真实义总集经》云：三世佛陀之密意。 乃是不作之智慧。 非由因和缘所生。 于诸法之精要中。 自生任运成就之身。 杰者，乃是法身显明之增广。如是说。以及《心部》中的教证等等。指示是：总的来说，显现为八识聚之相，乃是心性自显现，认识到这一点，就是显现证悟自生之智慧。如是证悟
English
The three times are one. Since the Dharmakaya is one, there is no change. Without before or after, the self-born body. Not born from the mind, is the Buddha. Thus it is said. Also, from the Ten Sutras: Not born from the mind is the Buddha. The nature of reality is space, the essence is emptiness. Not born from the mind, is the Buddha. Thus it is said. Also, from Lashen: Perfectly endowed with all aspects, great emptiness. Earlier enlightened than the Buddhas. Thus it is said and so on. That is to say, other vehicles believe that through the door of cause, condition, and effort, accumulating merit and purifying obscurations, the Buddha arises from the mind. But here, it is not a Buddha born from the mind, but rather the very nature of mind is the essence of being enlightened from the beginning. It is not enlightened by the two accumulations and so on, but by realizing that, it is manifestly enlightened. As it is said in the Definitive Meaning Gathering: Accumulating merit and purifying obscurations are all fabricated. The Dharmakaya, self-born, free from mind. This Buddha, not born from the mind. Is superior to all vehicles. Thus it is said. Also, from Longchen: Seeing one's own face by oneself. Is merely labeled as Buddha. Thus it is said and so on. Therefore, the intention of all Buddhas of the three times also converges on realizing that all phenomena are the wisdom of the self-born nature of mind, which is enlightened from the beginning. As it is said in the Definitive Meaning Gathering: The intention of the Buddhas of the three times. Is uncompounded wisdom. Not produced by cause and condition. In the essence of all phenomena. The self-born, spontaneously accomplished body. Gyas is the increase of the clarity of the Dharmakaya. Thus it is said. And the scriptural citations from the context of the Mind Section and so on. The introduction is: In general, the appearance as the eight aggregates of consciousness is the self-appearance of mind itself, and recognizing this is the manifest realization of self-born wisdom. Thus realizing