English
My Khenpo, the great scholar Guṇa, said. In short, the instructions related to conventional bodhicitta are to learn to generate the wisdom of uncontaminated bliss and emptiness by relying on the oral instructions of the upper gate wind and control, and the oral instructions of the lower gate's play of the three realms; the instructions related to ultimate bodhicitta are the oral instructions on how all the essence of wind and mind dissolves into the indestructible thigle in the heart with support, and the wisdom of great bliss arises from the inseparability of space and awareness, thereby liberating the three realms into great bliss; and by maintaining the state of non-conceptualization without elimination or establishment through the key points of the three aspects of non-reliance, immovability, and possession, one realizes the inseparability of the wisdom of the meaning of reality as the object and the wisdom of the basis of the dharmakaya as the subject, and the union of awareness and space. Therefore, one should ascertain the complete and unmixed three mandalas. In general, the practice is mainly to practice equality. In the Treasury of Magical Keys, it says: "Perfect Anu Yoga is the perfection of space, wisdom, and enjoyment." Specifically, it is divided into three types of conduct: blessing, dominion, and skillful means. The General Sutra says: "The conduct of blessing, and the conduct of dominion and skillful means, are like the king of the sky, or like a river of fire." Therefore, the conduct of blessing, which is the realization of the inseparability of space and wisdom, is like the sky. The conduct of transforming the five poisons into the nature of the five wisdoms is like a king or a fire burning wood. The conduct of skillful means, which is the realization of the inseparability of samsara and nirvana, is like a continuous river. The result is that in one lifetime, one realizes the union of the mother tantra, the nature of the twenty-five spontaneously accomplished results and dharmas, and manifests the body of great bliss, the nature of the four kayas and five wisdoms, and benefits sentient beings through constant, pervasive, and spontaneously accomplished activities. As it says in the Root Tantra of the Supreme Thigle: "The nature of the clear light mind is inseparable from space and wisdom. Whoever meditates on this great bliss will attain enlightenment in this life." And in the Treasury of Magical Keys, it says: "The vehicle of Anu Yoga is that in one lifetime, without interruption, one will definitely go to the stage of Buddhahood." It speaks of the two results and dharmas.
Chinese
如前所述，五种智慧等同于之前所说的。 也就是说，仅仅是显现了本基中自然成就的功德。如《总集经》云：“非由他生，乃是自生。”《授记母经》云：“如末摩尼宝，不积无尽增之身，所化之义显现无实，自然成就功德自现。”如是说。 其次，对于愚昧之人或根器极佳者，为了让他们毫不费力地进入，而宣说了大圆满阿底瑜伽。如经云：“大圆满阿底瑜伽，犹如诸法之果。”因此，它是大瑜伽和阿努瑜伽二者最终果位的交付之处。自性清净的法性，下方所说的自然成就、安住于大处之自生智慧，不需改造、扬弃和取舍，以此作为道用，故而超胜于下乘。下乘通过改造的勤作，进行取舍，因此希望和恐惧的障碍遮蔽了自生智慧，从而没有接触真实义的机会。如《普作王》云：“获得决定的六乘，显示为大圆满的歧途。”等等广说。此处，自生智慧大圆满本身，从一开始就具备成佛的伟大功德，自然成就，因此三身自然具足，无需向外寻觅。因此，安住于此未加改造的本然状态，便能成就。如彼经云：“奇哉！大菩萨谛听！法身乃是菩提心，由菩提心而有法身，纤尘亦无人能改造。是故佛陀非由心外得。报身乃是菩提心，由菩提心而有报身，由心所生之色相中，报身之外无他身。化身乃是菩提心，由菩提心之化现中，无有他法能成办有情利乐。三世一切诸佛亦复如是，无有不是由菩提心所生者。往昔诸佛，皆已现见证悟未加改造之自心。现在诸佛，亦复如是，证悟未加改造之自心，安住于未加改造之本然状态，故能
English
As mentioned before, the five wisdoms are the same as previously described. That is to say, it is merely the manifestation of the spontaneously accomplished qualities that reside in the ground. As the General Sutra says, "Not born from others, but self-born." And as the Prophecy Mother Sutra says, "Like the wish-fulfilling jewel at the end, a body that neither accumulates nor diminishes, the meaning of those to be tamed appears without substance, spontaneously accomplished qualities are self-arisen." Thus it is said. Furthermore, for those who are ignorant or those of the highest faculties, the Great Perfection Ati Yoga, which is taught with the intention of allowing them to enter effortlessly, is as the tantra says, "The Great Perfection Ati Yoga is like the fruit of all dharmas." Therefore, it is the delivery point of the ultimate fruit of both Maha and Anu Yoga. Taking as the path the self-arisen wisdom that resides in the spontaneously accomplished, great abiding place, the essence of mind that is pure by nature, which is described below, without alteration, rejection, or acceptance, it is superior to the lower vehicles. The lower vehicles, through the effort of alteration, engage in acceptance and rejection, thus the obscuration of hope and fear obscures the self-arisen wisdom, and there is no opportunity to touch the true meaning. As the All-Creating King says, "The six vehicles that have attained certainty are shown to be detours of the Great Perfection." And so on, extensively taught. Here, the self-arisen wisdom, the Great Perfection itself, has from the beginning the great qualities of being enlightened, spontaneously accomplished, therefore the three bodies are naturally complete, and there is no need to seek them elsewhere. Therefore, it is taught that accomplishment is achieved by abiding in this unaltered, natural state. As it says in that very text, "Listen, great Bodhisattva! The Dharmakaya is Bodhicitta, from Bodhicitta comes the Dharmakaya, not even a speck can anyone alter. Therefore, enlightenment is not found outside of mind. The Sambhogakaya is Bodhicitta, from Bodhicitta comes the Sambhogakaya, in the forms that arise from mind, there is no other body than the Sambhogakaya. The Nirmanakaya is Bodhicitta, from the emanation of Bodhicitta, there is no other way to accomplish the benefit and happiness of beings. All Buddhas of the three times are also like this, there is none that is not born from Bodhicitta. The Buddhas of the past have all already seen and realized their unaltered mind. The Buddhas who are now present are also like this, having realized their unaltered mind, abiding in the unaltered natural state, therefore they are able to
Chinese
也做了欢喜的事情。未来出现的诸佛，对于自心菩提心性，没有预言说要先改造。现在就让心安住于等持，进入不改造的道路而行。如是说。因此，心性不动摇的法身菩提心，是超越作为的，大圆满的自性。如《普作续》所说：心是如实之物，一切法皆如是成就。不要改造如实，不要在自性之外寻求。如果造作，诸佛也无法从法界中获得。因为先前已经做完，所以现在不需要做。因为先前已经成就，所以现在不要修，安住在不分别、不思虑的平等之中。如是说。不仅如此，大圆满三部之中，光明金刚藏秘密窍诀部心髓的那些部分，由于自生智慧刹那间在内显现的征相，自性的显现可以被五根所见。因此，超越了语言文字、分别思辨和不分别的等持等所有造作的禅修，没有错谬之处。如果发起精进，因为没有利根钝根的差别，就能无勤显现智慧的自显现，在此生真实与三身任运成就大乐的刹土相合，比心部等更为殊胜。如《秘密语续》所说：殊胜成就中最究竟的，不是通过努力和作为而获得，而是与谁相遇就能解脱。因此，大圆满是无为的，不是从其他努力中产生的，以法性现量为特点。由于没有利根和钝根的差别，一切众生都是佛，不住于其他地方。如是说。甚至仅仅是灌顶和介绍，也凭借法性真谛的加持，在自性化身中注入气息。稍微修持后去世，也能显现中阴解脱的征相。仅仅是书写和持有词句续部的经函，也被赞叹比其他更有利益等，不可思议的殊胜功德。详细内容参见全知法王的著作，以及全知雪谦大班智达所著的《明点总
English
He also performed deeds of joy. The Buddhas who will come in the future, regarding this self-mind Bodhicitta nature, there is no prophecy that it must be transformed beforehand. Now, let the mind abide in Samadhi, enter the path of non-transformation and proceed. Thus it is said. Therefore, the Dharmakaya Bodhicitta of unwavering mind-essence is the nature of the Great Perfection, which transcends action. As the Kunjed Gyalpo Tantra says: "The mind is the thing as it is, all dharmas are accomplished as such. Do not transform what is as it is, do not seek outside of self-nature. If you fabricate, the Buddhas will not be able to find it from the realm of reality. Because it has already been done before, there is no need to do it now. Because it has already been accomplished before, do not cultivate it now, abide in equality without discrimination or thought." Thus it is said. Moreover, within the three divisions of Dzogchen, the sections of the Heart Essence of the Secret Oral Instructions of the Luminous Vajra Essence, because of the signs of self-arisen wisdom arising within in an instant, the appearances of self-nature can be seen by the five senses. Therefore, it surpasses all contrived meditations of words, letters, conceptual analysis, and non-conceptual Samadhi, without any possibility of error or confusion. If diligence is generated, because there is no difference between sharp and dull faculties, the self-manifestation of effortless wisdom is actualized, and in this life, one is actually united with the field of the spontaneously accomplished Great Bliss of the Three Kayas, surpassing even the Mind Series and so on. As the Secret Sound Tantra says: "The ultimate of supreme attainments is not obtained through effort and action, but liberation is certain by encountering whoever. Therefore, Dzogchen is free from action, it does not arise from other efforts, characterized by the direct perception of Dharmata. Because there is no difference between sharp and dull faculties, all sentient beings are Buddhas, they do not abide elsewhere." Thus it is said. Even just empowerment and introduction, by the blessing of the truth of Dharmata, breathe life into the self-nature Nirmanakaya. Even if one passes away after practicing a little, the signs and measures of liberation in the Bardo will manifestly appear. Even just writing and holding the volumes of the root texts, it is praised as having more benefit than others, and so on, inconceivable supreme qualities. For details, see the works of the Omniscient Dharma King, and the 'Thigle Kun" composed by the Omniscient Zhechen Mahapandita.
Chinese
应当从萨钦莫续的后部经典等处了解。其中有体性、词义、分类三种。体性是：使本来成佛之义自然解脱之方法，是具有远离取舍希惧之自性者。词义是：阿底瑜伽，因为是生圆二次第的究竟，并且因为是所有乘的顶峰，所以是极瑜伽。分类有六种。入门的灌顶是：觉性力灌顶。也就是对于不需要依靠第三灌顶的比喻智慧，从一开始就能进入真实菩提心坛城的具缘者，所授予的大圆满觉性力灌顶。导师妙吉祥友所著的《妙吉祥幻化网要义》中说：甚深义之胜灌顶，是获得觉性力灌顶，因证悟法性而称灌顶，智慧灌顶持顶髻。如是所说。特别是如诀窍部所说，《本来圆满》中说：有戏论无戏论，极无戏论最无戏论，灌顶以四种方式，使具缘者成熟。如是四灌顶依次：清净身语意和所知之愚昧的障碍，融入身语意和自生光明之力量，修习生起次第和拙火，修习乐空双运，证悟本来清净之智慧，以及实修现前任运之义，是四种灌顶的作用。这实际上是将上层灌顶分为四种，因此，虽然与无上共同的四灌顶数量相同，但要知道意义不同。不仅如此，如果以无上共同的四灌顶的咒语誓言来获得此灌顶，也必须认为获得了前所未有的新誓言。因为无上的其他仪轨仅仅是广略和名目不同，彼此之间可以互相替代。从这些各自获得的誓言也变成一个体性。然而，仅仅对融乐俱生世俗的比喻智慧进行介绍的第四灌顶观察者，无法替代进入真实俱生双运智慧的第四灌顶有相者。