English
Thus, having made a firm resolution, one perfects the Prajñāpāramitā. So it is said. Eleventh, compassion arises from realizing the inseparability of self and others and not abandoning grasping. Loving-kindness arises from encompassing all with love and equanimity. Joy arises from being inseparable and joyful. Equanimity arises from being equal to all and having no near or far. As it is said in the Gyatso Klong Gu'i Gyü: "Compassion does not act, it is separated from the object. Loving-kindness is spread like the edge of the sky. Joy is the experience of self-arisen clarity. Equanimity is free from grasping, without distraction." And as it is said in Namkhai Klong Yang: "Great compassion does not do anything. In order to purify the two benefits of loving-kindness. Great joy is effortless. Equanimity is unthinking, pervading all." So it is said. Twelfth, there are two: the complete accomplishment of all secret mantra practices, and the completion of the four activities. First, in realization and practice, all practices such as the generation stage are complete and perfect in meaning. The conceptual thoughts of grasping at duality are liberated, and all circumstances arise as helpers, so the boundaries of outer and inner are complete. By knowing oneself, ignorance, afflictions, karmic obscurations, obscurations of knowledge, and so on, are purified in their own place, and the meaning is attained. Samsara and nirvana are non-dual, and the blessing of relying on the realization of one's own mind as Buddha. The five elements are clear as self-arisen wisdom, and the five elements are completely stacked. All abide and dwell in the nature of mind, and the palace. Samsara and nirvana are non-dual and inseparable, so inviting and dissolving are complete. Liberating from biased and wrong thoughts, and combining the meaning of non-duality, combining liberation and so on. Qualities are spontaneously accomplished and ultimate, which is aspiration. All dharmas are gathered into body, speech, and mind, and appearing as their play, which is the recitation of meaning. Enjoying the vessel and essence as knowledge, which is the feast gathering. Samsara and nirvana are gathered into a single bindu, and whatever is done does not deviate from the meaning, which is the qualities of complete gradual gathering and so on. As it is said in Namkhai Klong Yang: "Having gained confidence in the absence of view, non-conceptual wisdom removes obstacles, there are no obstacles of conceptualization, and the boundaries of outer and inner are complete in it. From the beginning, the nature of the Dharmakaya"
Chinese
无有任何分别念的障碍， 在无法修饰的法性中， 以实义忏悔即告圆满。 佛与众生无二之故， 不分别对境与根识， 以无二之义开显智慧， 以加持力即告圆满。 根识由对境所显现， 是事物产生的根本， 地水火风周遍一切， 大权次第即告圆满。 真实与文字等等， 是自心之幻化， 十方自性任运成就， 广大宫殿即告圆满。 不分别轮涅善恶， 觉知并非对境之天神， 无需寻觅任运成就的， 智慧本尊们即告圆满。 在本体的精髓中， 佛与众生本为一， 本自安住无勤作的觉性， 迎请融入即告圆满。 本自精髓菩提心， 心与事物本为一， 心与法性意义相符， 方便解脱供养即告圆满。 通达本自安住之义， 断定无有生死之故， 一切功德任运成就， 究竟愿望即告圆满。 以佛陀伟大的功德力， 身语意之义皆圆满， 当下即可证悟之故， 念诵无有间断而宣说。 兜率天神与富饶的眷属， 以确定的见解而坚定， 器情本自即是圆满之故， 会供轮坛即告圆满。 轮回涅槃之法， 汇集于一个明点之故， 无论享用自身的身体语言， 坛城汇集即告圆满。 如是说。如是等等众多经文和口诀中都有说到。 接下来是：一切法皆为自生智慧， 邪魔和烦恼等等自然寂灭，是为寂静。自生智慧无有边际方所，一切功德圆满，是为增长。觉性获得自在，显现收摄自在，是为威猛。 邪念和偏执等等，无有二取而度脱，是为忿怒。于虚空中：彼之事业无有勤作，烦恼自解脱之故，此菩提心被称为寂静。功德最为增长之故，菩提心被称为增长。觉性自在
English
Without any conceptual obscurations, In the nature of reality that cannot be fabricated, Confession with true meaning is complete. Because Buddha and sentient beings are non-dual, Not distinguishing between objects and senses, With the non-dual meaning, wisdom is clarified, Blessing is complete. The senses manifest from objects, It is the root of the arising of things, Earth, water, fire, and wind pervade all, The great power sequence is complete. Truth and letters, etc., Are the magical manifestations of one's own mind, The nature of the ten directions is spontaneously accomplished, The great palace is complete. Not distinguishing between samsara and nirvana, good and bad, Awareness is not a deity of objects, The spontaneously accomplished without seeking, The wisdom deities are complete. In the essence of the nature of reality, Buddha and sentient beings are of one essence, This ever-present, effortless awareness, Inviting and absorbing is complete. Ever-present essence, bodhichitta, Mind and things are one, Mind and dharma are meaningful, Skillful means and liberation offerings are complete. Understanding the meaning of ever-present abiding, Decisively free from birth and death, All qualities are spontaneously accomplished, The ultimate aspiration is complete. With the great qualities of the Buddha, The meaning of body, speech, and mind is complete, Because it is realized right now, Recitation is spoken without interruption. The gods of Tushita and the wealthy assembly, With a firm view of certainty, The container and its contents are inherently complete, The tsog offering is complete. The dharma of samsara and nirvana, Gathered into one bindu, Whatever is used, one's own body and speech, The mandala is gathered, it is complete. So it is said. It seems that many sutras and oral instructions have mentioned this. Next is: All dharmas are self-arisen wisdom, obstacles and afflictions, etc., are naturally pacified, hence peaceful. Self-arisen wisdom has no boundaries or directions, all qualities are complete, hence increasing. Awareness gains freedom, appearances are gathered freely, hence powerful. Wrong thoughts and biases, etc., are liberated without duality, hence wrathful. In the expanse: Its activities have no effort, because afflictions are self-liberated, this bodhichitta is known as peaceful. Because qualities are supremely increasing, bodhichitta is known as increasing. Awareness is free.
Chinese
为了获得，菩提心被称为自在。为了彻底断除错乱，菩提心被称为勇猛。十三，自生智慧中没有轮回和涅槃的二元对立，因此没有道路可行，五道同时圆满，没有阶位可修习，诸地同时证得。第一，真实证悟自生智慧，二资粮圆满，是资粮道；自性亲自与特征结合，是加行道；无有聚散地现量见到法性，是见道；毫不动摇地安住于此，是修道；彻底证悟此，是究竟道。这些通过现量证悟自显而同时圆满。《秘密精华》中说：本来明点无分别，是资粮道。证悟的智慧无分别，是加行道。证悟法性之义，是大乐见道。心之动摇止息，是修道。无有作为而义圆满，是究竟道。以及《决定义总集》中说：从真实义的法性中，虽然没有道路的差别，但瑜伽士的五种次第智慧，由于乘的差别不同，道路的差别同时圆满。等等。《二》，如实安住之实相，本自成佛，证悟此，诸地同时证得。《虚空》中说：虚空亦遍布菩提，通常十座聚集之虚空，为了将共同与差别分开，十地显现是功德。以及《智慧深奥圆满》中说：无地大圆满法身智慧中，任何地方都不去，至高无上的共同乘。无有行道的自性智慧是至高无上的道，智慧法身究竟法性地。以及《虚空边际寂灭》中说：轮回显现为菩提道，将空性智慧转移到本位，进入无有行道之上师地，安住于一地而证得九地。又，证悟自心性，波罗蜜多的十地同时圆满，果地的所有地同时圆满。第一，秘密精华中说：所有地道任运自成，不变的阿赖耶识心之地上，以自力见到此，是极
English
In order to obtain, the Bodhicitta is known as freedom. In order to completely cut off delusion, the Bodhicitta is known as fierceness. Thirteen, in self-originated wisdom, there is no duality of samsara and nirvana, therefore there is no path to traverse, the five paths are simultaneously perfected, there are no levels to cultivate, and all the bhumis are simultaneously attained. First, actually realizing self-originated wisdom, the two accumulations are completely perfected, which is the path of accumulation; the self-nature personally combines with the characteristics, which is the path of joining; directly seeing the Dharmata without aggregation or separation, which is the path of seeing; abiding in this state without wavering, which is the path of meditation; completely realizing this, which is the ultimate path. These are all simultaneously perfected through the direct realization of self-appearance. In the Secret Essence it is said: Originally, the bindu is without distinction, it is the path of accumulation. The wisdom of realization is without distinction, it is the path of joining. Realizing the meaning of Dharmata is the great bliss path of seeing. The agitation of the mind ceases, it is the path of meditation. Without action, the meaning is perfected, it is the ultimate path. And in the Definitive Meaning Samgraha it is said: From the Dharmata of true meaning, although there is no difference in the path, the five stages of wisdom of the yogi, due to the different distinctions of the vehicle, the differences in the path are simultaneously perfected. And so on. Two, the reality of abiding as it is, is originally enlightened, realizing this, all the bhumis are simultaneously attained. In the Space it is said: Space is also pervaded by Bodhi, generally the space where ten seats gather, in order to separate the common from the distinct, the appearance of the ten bhumis is a merit. And in the Wisdom Profound Perfection it is said: In the groundless Great Perfection Dharmakaya wisdom, nowhere to go, the supreme common vehicle. The self-nature wisdom without traversing is the supreme path, the wisdom Dharmakaya ultimate Dharmata bhumi. And in the Exhaustion of Space Limit it is said: Samsara appears as the path of Bodhi, transferring empty wisdom to its original position, entering the Guru bhumi without traversing, abiding in one bhumi and attaining nine bhumis. Also, realizing one's own mind-nature, the ten Paramita bhumis are simultaneously perfected, and all the fruit bhumis are simultaneously perfected. First, in the Secret Essence it is said: All the bhumis and paths are spontaneously accomplished, on the ground of the unchanging Alaya mind, seeing this with self-power is the most.
Chinese
极喜。 因此，由于能取所取清净而无垢染。 它本身光明不断绝，故能发光。 对于证悟之义，是智慧之光闪耀。 心的行境不变，难以调伏。 由于自己现前显现，故为现前显现。 由于未生起贪欲之心，故已远离。 不生不灭，无分别之地。 一切过失皆不染污，善良之心。 一切皆不离法性界之云。 如是说。 第二，由于遣除了自生智慧的障碍，故称为普光地。对于任何事物皆无执着，且不被过失所染污，故为无执莲花眼之地。无生无灭，为金刚持之地。不可思议且一切平等安置，故为密严刹土之地。一切汇集并安置于菩提心中，故为文字轮大集会之地。一切身语意无别且具自在，故为金刚总持之地。轮回涅槃无分别，且了知善恶取舍皆无，故为普贤无分别之地。《普贤行愿品》中说：自生智慧无有止息之相，五根门皆明亮清晰，故被认为是普光地。对于境不分别且无断绝，故被认为是无执莲花者。无生无灭之菩提心，我称之为金刚持。自己之自性法界无量，自生智慧不分别平等安置，故被命名为密严刹土之地。菩提心之自性为坛城，对于安住于自之菩提诸法，为文字轮大集会之地，身语意无生无灭，故说为金刚持之地。菩提心无因果二者，对于从心中生起的一切诸法，因为无善恶取舍之分别，故我说为无分别之地。等等。 第十四，由于现证自心，故说五身等一切大功德一时圆满，其差别将在果位时宣说。《决定胜义合集经》中说：力量与不坏等，汇集于明点法身之证悟中。