English
It is said, "The unchanging place." In summary, because all that appears is directly seen as self-originated wisdom, there is the view of objectless self-illumination. Because rigpa has no boundaries, inner or outer, there is the view of no boundaries. Because everything is unified in self-originated wisdom, without good or bad to be accepted or rejected, there is the view of equality. Because rigpa has no cessation, increase, or decrease, there is the view of no change. From the Longchen Nyingtik: "All the varieties that exist, are seen as completely perfect without mixture. Whatever is seen of the nature of reality is unsurpassed." And: "Whatever phenomena appear and sound, and whatever arises in the five sense doors of seeing and hearing, since one sees one's own face, there is no other object to be seen as dual. Non-duality and great equality, are liberated in the space of equality of object and mind." And: "Since there is no inner or outer door or depth, it is primordially clear without surface or depth." And: "When abiding, it abides in equality. Without good or bad, it is the power of rigpa. When liberated, it is liberated in equality. Without good or bad, it is the power of rigpa." And from the Namkhai Nyamnyid: "The self-illuminating wisdom without seeing is, the objectless, free from elaboration, suchness itself. In the wheel of self-appearing rigpa, objectless self-illumination is seen by rigpa." And from the Lhashen: "In the nature of non-common self-essence, when self-awareness directly dawns, self-appearance is free from extremes, liberated from continuity," and so forth. Regarding the manner of liberation after realization: Generally, Ati Yoga states that realization and liberation are simultaneous or occur in a single cut. Specifically, in the Yikyob it says: "Again, liberation occurs through the supreme, the middling, and the least." Therefore, the supreme of the supreme refers to knowing one thing and cutting through one thing, meaning realization, liberation, and freedom are simultaneous. The supreme refers to liberation merely by abiding in the meaning of realization. The middling refers to liberation by relying on the continuity of experience and practicing it. The least refers to liberation by being introduced through pith instructions and practicing through gradual stages. The first case is that, as mentioned above, since one realizes that samsara and nirvana are non-dual and that all phenomena are self-originated wisdom, there are no objects to be abandoned or antidotes, and no stages of practice. Realization and liberation are said to be simultaneous. From the Nyingpo Dontrü Gyü: "Since the rigpa of the three times is pure and without separation, rigpa, without separation, is spontaneously perfected as one. Without accumulation or purification, it is the space of primordial Buddhahood, the space of rigpa free from extremes."
Chinese
对此无法思量也无法言说。 本初圆满自性任运成就。 不需于地行走，不需于道修习， 不作意禅定修习是幻化的要诀， 不需寻觅，安住于自性即能成就。 如《鱼母轮续》所说： 无生无灭平等之界， 不需勤作不需行持之意界， 不需行走，智慧一时成熟。 没有如飞升般次第。 五道十地是证悟之病， 生圆禅定是意义之病， 取舍次第生起是断灭之因， 执着相状分别念是泥潭之相。 如是等等。 《虚空广阔》中说： 对于上等根器者而言， 仅是开示就能证悟之法， 唯一明点是法身， 仅是了知就能确定成佛。 如波那色之果实， 因果一味融入于乘中。 如《智慧深处圆满》所说： 大圆满究竟意义阿底瑜伽， 不依赖数量与时间，自生本智， 如实无谬证悟法身， 果位佛陀三身一时圆满。 如《智慧秘密》所说： 不是次第修学之方式， 不需行走，一时进入之地。 《普作王续》中说： 普作法性中，佛陀并非在他处， 佛陀之名安立是增益。 法并非他事，乃是自心， 自心不作，显现为法身。 《虚空边等》中说： 轮回本初即是佛， 由于远离前往他处之境， 因此道与地无有行走， 心性究竟是道之界。 如是宣说。 因此，证悟自心即是成佛，如经部所说： 唉玛，稀有奇妙之法， 圆满佛陀一切之秘密， 证悟心性即是佛陀， 除此之外别无他有。 《意护》中说： 于自生本智唯一安住之中， 证悟之智慧唯一证悟之后， 融入无二要诀即是佛陀。 《拉善》中说： 谁能现见此义， 彼即是如来。 如是等等宣说。 第二，如上般安住于证悟之义，仅此就能使觉性智慧无偏颇地显现，并且使显现世间显现为法身。 轮回涅槃舍弃
English
This is beyond thought and expression. Primordially complete, self-existing, spontaneously accomplished. Without traversing grounds, without training on paths, Non-conceptual meditation practice is the key to illusion, Without searching, accomplishment arises by resting in naturalness. As stated in the Tantra of the Fish Mother Wheel: The unborn, unceasing, realm of equality, The realm of intention without effort or practice, Without traversing, wisdom matures all at once. There is no gradual progression like flying upwards. The five paths and ten grounds are the sickness of realization, The generation and completion stage meditations are the sickness of meaning, The cause of severance is the gradual arising of acceptance and rejection, The clinging to characteristics and conceptual thoughts are like a swamp. And so forth. In the Vast Expanse of Space: For the sake of those with superior faculties, The Dharma is realized merely by being shown. The single bindu is the Dharmakaya, Enlightenment is certain merely by knowing. Like the fruit of the Panasa tree, Cause and effect are of one taste, gathered in the vehicle. As stated in the Perfection from the Depths of Wisdom: The Great Perfection, the definitive meaning Atiyoga, Does not depend on numbers or time, the self-arisen wisdom mind, By realizing the Dharmakaya as it is, without error, The result, the three bodies of the Buddha, are perfected at once. As stated in the Secret of Wisdom: The way of learning is not gradual, But a ground of entering all at once, without traversing. In the All-Creating (Kunjed Gyalpo): In the All-Creating nature of reality, the Buddha is not elsewhere, The name Buddha is an imputation. The Dharma is not something other than one's own mind, One's own uncorrected mind dawns as the Dharmakaya. In the Space Equal to the Limit: Samsara is primordially enlightened, Since it is free from the object of going elsewhere, Therefore, there is no traversing of paths and grounds, The ultimate nature of mind is the expanse of the path. Thus it is said. Therefore, realizing one's own mind is becoming a Buddha, as stated in the Sutra: Ema! Wonderful and amazing Dharma! The secret of all the perfect Buddhas! Realizing the nature of mind is Buddhahood, There is nothing else besides that. In the Mind Protector: In the single abiding of self-arisen wisdom, Having realized the wisdom of realization as one, Becoming a Buddha is entering the key point of non-duality. In Lashen: Whoever sees this meaning, Is indeed a Tathagata. Thus and so forth it is said. Secondly, merely abiding in the meaning of realization as above, the wisdom of awareness dawns without partiality, and phenomenal existence dawns as the Dharmakaya. Samsara and Nirvana are abandoned.
Chinese
由于无勤，一切法皆于自生智慧中解脱而证得佛果。如《虚空广阔》中所说：对于上根者的禅修，因为没有退失与不退失，对于无离之义无需造作，犹如无云晴空一般。又如《决定义总集》中所说：自生法性犹如虚空，自性禅定无戏论而明澈，对此无需对治，因此是无离之密意。又如《龙钦》中所说：于无修与不修之中，因为没有刹那的聚合与分离，安住于彼大禅定，于大乐界中遍布，界遍布是法身的密意。又如《修心六义》中所说：若无修与所修二者，于胜义之境安乐而住，此亦名为菩提心修，于证悟之大界中不散乱而显示意义，是为清净菩提心之禅修。又如《救意》中所说：心识本身变为事物，故无所取与能取，当心识变为法性之境时，谁是禅修者，又修何物？证悟法性本初遍布而不散乱，宣说本初遍布是法性之密意。又如《普作》中所说：如何显现即如是之性一味，对此谁也不要改造，于无造作平等之王中，安住于无分别法身之密意。如是等等宣说了。 如是修持，于无修与不修中解脱而证得佛果，且慈悲无偏地显现。如《龙钦》中所说：阿底的禅修离于目标，即使禅修亦不为过失所染，自生游戏于自性中显现，不修之相于自处解脱，自生无二是禅修。对于有修与无修之，执着于一方的结缚解开。又说：因为没有舍与安住，是无增减之禅定。因为超越一切座间，是无间断之禅定。因为烦恼漏尽，是究竟义之禅定。因为融入大乐界，是不变易之禅定。又如《虚空广阔》中所说：于证悟自心之果上，敬献
English
Because of non-effort, all phenomena are liberated into self-arisen wisdom and attain Buddhahood. As it is said in "Vast Expanse of Sky": For the meditation of the superior faculties, because there is no decline or non-decline, there is no need to fabricate the inseparable meaning, just like a cloudless sky. And as it is said in "Definitive Meaning Gathering": Self-arisen nature of phenomena is like the sky, the nature of samadhi is clear without elaboration, there is no need to remedy it with antidotes, therefore it is the inseparable intention. And as it is said in "Longchen": In the absence of meditation and non-meditation, because there is no aggregation and separation for a moment, abide in that great contemplation, pervading in the realm of great bliss, the pervading realm is the intention of the Dharmakaya. And as it is said in "Six Meanings of Mind Training": If there is no duality of meditation and what is to be meditated upon, abiding happily in the state of ultimate meaning, this is also called Bodhicitta training, showing the meaning without distraction in the great realm of realization, it is the meditation of pure Bodhicitta. And as it is said in "Saving Mind": Since the mind itself has become an object, there is no object to be taken or a taker, when the mind becomes the state of Dharmata, who is the meditator, and what is there to meditate on? Realizing the primordially pervasive Dharmata without distraction, it is said that the primordially pervasive is the intention of Dharmata. And as it is said in "All Creating": How it appears is the same as suchness, do not alter this, in the unaltered, equal king, abide in the non-conceptual Dharmakaya intention. Thus and so on it was spoken. Having practiced in this way, one is liberated without meditation and non-meditation and attains Buddhahood, and compassion arises impartially. As it is said in "Longchen": Ati's meditation is free from targets, even if meditating, it is not stained by faults, self-arisen play arises in itself, the signs of non-meditation are liberated in their own place, self-arisen non-duality is meditation. For those who have meditation and non-meditation, the knots of clinging to one side are untied. And it says: Because there is no equanimity and settling, it is a meditation without increase or decrease. Because it transcends all sessions, it is a continuous meditation. Because the defilements and outflows are exhausted, it is the ultimate meaning meditation. Because it dissolves into the realm of great bliss, it is an unchanging meditation. And as it is said in "Vast Expanse of Sky": On the fruit of realizing one's own mind, offering
Chinese
如果能一次性全部进入，修行的长短就没有意义。不要认为已经成就而停止。如是说。 琼钦中说：一身体遍一切处，没有增加的法，没有到达的边际，也没有减少的虚空。法性的游舞，没有超过的安乐，在自生大境中，一切如是安住。如是说。 决定意义总集续中说：这些根本简略归纳，如日出无暗障，证悟自生法身义，错乱迷茫境心从根除。因此自生智慧身，三时无有变迁故，无谬真实现证佛，因此证悟决定义即可。如是续部、圣教、口诀中说。 从证悟的境界中，慈悲无偏地显现。 顶髻生起中说：自生智慧从虚空中未动摇，然对有情世间完全平等具大悲。众生的吉祥怙主，种种普贤王如来，无有分别取舍，唯一之义。如是说。 智慧秘密中说：光明虚空中安住时，慈悲事业遍布十方，满足众生的愿望，如意宝般显现。如是说。 中等是：于证悟之义安住心之方便，改正过失之方便，以及显示验相。 第一是：不散乱、无间断地安住于证悟之义，以及开示于证悟之境中不移动而修持一切显现，以及无有能修所修而修持，以及无勤任运地修持。 其中第一是：对于到达智慧界不散乱，是不离其义之密意，即于证悟之境中，任运无勤地修持。 智慧广阔界中说：中等的瑜伽士修行者，对于一切法如虚空般，如是之智慧，无言说、无间断地观待。如是说。 普贤智慧力显现续中说：智慧力显现的瑜伽士，了知一切法自明，不散乱，安住于本然。如是说。 决定意义总集续中说：自明显现无有执着，于相续中存在的法性，不散乱，安住于其义，那是殊胜瑜伽之路。如