English
All phenomena are spontaneously enlightened as self-arisen wisdom from the very beginning. Without change or alteration in the three times, past, present, and future, they abide as such from the very beginning. That is, everything encompassed by the outer and inner realms of existence appears as self-arisen wisdom. Without subject and object, existence and appearance are enlightened as the Dharmakaya. This is the Buddha who does not arise from the mind. As stated in the Definitive Meaning Samgraha: "The Buddha who does not arise from the mind is the self-arisen wisdom Dharmakaya. It is the definitive meaning of all Buddhas, the supreme path of all yogis, the supreme wisdom of the all-knowing." And: "If beginning and end are cut, the three times are one. Because the Dharmakaya is one, there is no change. Without past or future, it is the self-arisen body. It is the Buddha who does not arise from the mind." And as stated in the Kunje Gyalpo Tantra: "The Buddha who does not arise from the mind is the nature of reality, the expanse of space, the essence of emptiness. It is the Buddha who does not arise from the mind." And as stated in the Definitive Meaning Samgraha: "Accumulating merit, purifying obscurations, all signs of this, the mind-free, self-arisen Dharmakaya, is the Buddha who does not arise from the mind, surpassing all vehicles." Thus it is proclaimed. Secondly, the definition: Because it does not fall into any extreme, it is "secret." Because it appears without obstruction in all extremes, it is called "vast." As stated in the Definitive Meaning Samgraha: "'Sang' (སངས་, Saṅs, Awakening, purification) purifies the clinging to samsara and nirvana. 'Gye' (རྒྱས་, rgyas, increase, vast) expands the clear Dharmakaya." As in the context of the Body Empowerment. Thirdly, the introduction: In general, the appearance of the eight aggregates of consciousness is the self-appearance of all sentient beings. Recognizing this is grasping the direct perception of self-arisen wisdom. Understanding it in this way, the direct appearance itself is the intention of the Buddha. This introduction is to be known from the oral instructions of the Whispered Lineage. As stated in the sutra: "The essence is the consciousness. The recognition is the wisdom. The direct perception is the Buddha." Thus it is proclaimed. Longchenpa says: "The self-energy without beginning, whatever is seen is the naked seeing of the nature of reality. Without obscuration or veils, it is greatly wondrous." Thus it is proclaimed. Fourthly, the manner of becoming a Buddha: One becomes a Buddha through the five greatnesses, as explained in the context of the Body Empowerment. Secondly, the result that does not arise from a cause: Thus, all phenomena, the self-arisen wisdom, are enlightened from the very beginning. It does not arise from a cause, it is not produced by conditions, therefore it is the direct perception of unconditioned wisdom.
Chinese
证悟成佛，是无需从因中产生的果。如《十经》所说：“无需从因中产生的果，乃菩提心之果，无需从因中产生的果。”又如《决定义总集》所说：“自生智慧不生因，无生自明显续不断，非以对治之缘所能改造，无需从因中产生的果。”如是说。之后，不从二资粮产生的果，而是证悟本初即已成佛之状态，从而使一切功德显现。如彼经所说：“若悟无生自生之义，不积二资粮亦超胜，是故积资如顶峰。”如是说。第三，不从教证产生的口诀是：如是，一切法皆于自生之智慧中成佛，所显现的一切法皆为赤裸之见。因此，不依赖言词与分别念，而是指示任何显现之觉性的自性，从而证悟并体验，此为不从教证产生的口诀。如《十经》所说：“不从教证生口诀，法性菩提心之义，化身具缘之士夫，如何证悟与觉知，此为不从教证之口诀。”如是证悟并体验，即为一切乘之精髓，显现为轮回自解脱之大法身，无有取舍而现前成佛。于《自生乐轮续》中说：“不从心生证得佛，不从因生证悟果，不依教证知诸法，九乘之法无异一，五毒转为寂灭乐，心之虚空现法身。”如是说。༈ 第三个是关于大圆满的见解或证悟之见。即是宣说大圆满见解之义，以及现量证悟此见。前者是：由于所知无有边际，故为无有局限与偏颇之见解；以及不混杂而圆满之见解；以及四边自解脱之见解；以及俱生圆满大自在之见解；以及明点唯一等等，宣说了不可思议之名相。第一是：于《龙钦》中说：“龙钦唯一即一切，一切皆为一切之实
English
Realizing Buddhahood is a result that does not arise from causes. As stated in the "Ten Sutras": "The result that does not arise from causes is the result of Bodhicitta; it is a result that does not arise from causes." Also, as stated in the "Definitive Meaning Collection": "Self-arisen wisdom does not generate causes; unborn, self-luminous, the continuum is unbroken; it cannot be altered by opposing conditions; it is a result that does not arise from causes." Thus it is said. Thereafter, the fruit that does not arise from the two accumulations, but rather realizing that very state of being enlightened from the beginning, causes all qualities to manifest. As it says in the same text: "If the meaning of unborn, self-arisen is realized, surpassing even without accumulating the two accumulations; therefore, accumulating merit is like a summit." Thus it is said. The third, the instruction that does not arise from scripture, is: Thus, all phenomena are enlightened as self-arisen wisdom, and all phenomena that appear are nakedly seen. Therefore, without relying on words and conceptual thought, but by pointing out the self-nature of the awareness of whatever appears, thereby realizing and experiencing, this is the instruction that does not arise from scripture. As stated in the "Ten Sutras": "The instruction that does not arise from scripture is the meaning of the nature of reality, Bodhicitta; how the incarnate fortunate individual realizes and knows, this is the instruction that does not arise from scripture." Thus realizing and experiencing is the essence of all vehicles, manifesting as the great Dharmakaya of self-liberation from Samsara, without acceptance or rejection, directly attaining Buddhahood. In the "Self-Arisen Bliss Wheel Tantra," it says: "Not born from mind, Buddhahood is found; not born from cause, the result is realized; not relying on scripture, all phenomena are known; the phenomena of the nine vehicles are not different; the five poisons transform into the bliss of Nirvana; the expanse of the heart manifests the Dharmakaya." Thus it is said. ༈ The third is about the view of Dzogchen or the view of realization. It is to explain the meaning of the Dzogchen view and to directly realize this view. The former is: Because the knowable has no limit, it is a view without limitation or bias; and a view that is unmixed and complete; and a view of self-liberation from the four extremes; and a view of the great self-nature of co-emergence and completion; and the single bindu, etc., countless names are taught. The first is: In the "Longchen," it says: "Longchen is the only one that is all; all is the reality of all.
English
Zhir Shar. Without abandoning any sectarianism, it shines universally without bias. Because it is transparent, it shines everywhere. Boundless is the Dharmadhatu. Self-arisen wisdom has no limits. Because one nature is limitless, the Bodhicitta has no limits. Thus it is said. In general, because knowable things have no depth or limit, it is a view without limitation or bias. This is a specific teaching. The former is that the mandala of knowable things is completely merged into the space of self-arisen wisdom. That itself is without limit, and the space is also without extent, so knowable things have no depth or limit. That is, the Dharmadhatu has no depth or limit, the realm of sentient beings has no depth or limit, and the intention of the Buddha has no depth or limit. The first is that there is nothing that the Dharmadhatu does not pervade, does not include, or does not transform, not one, without limit, and beyond measure. The second is that, in general, the Dharmadhatu is filled with the realm of sentient beings, and in particular, even in the space of a mustard seed, it is said that there are immeasurable and countless sentient beings. Those also exist without one space obstructing another. Longchenpa said: All sentient beings dwelling in the realm, even in the time of a moment, even if they all become Buddhas at once, it will not be more than that, sentient beings will not decrease. And, in the Extensive Mother Sutra, it is said: Even if you show the space of a mustard seed from one kalpa to another, it will not decrease. The third is that, in general, the Buddha's pure land has no limit, and in particular, on a single dust particle, it is said that there are immeasurable and countless Buddha's pure lands. As it is said in the Great Vehicle Lamp Treatise: On the tip of a single hair, there are countless inconceivable Buddhas, and those do not mix. And, in the Bhadracarya-pranidhana, it is said: In one atom are lands as many as atoms, and in each land are Buddhas inconceivable. And, in the Avatamsaka Sutra, it is said: On each atom there are Buddha's pure lands, up, down, and across, and countless pure lands. Therefore, because knowable things have no depth or limit, clinging to one side is the darkness of the chest. Longchenpa said: Because it is very deep and difficult to measure, it is vast and immense like the space of the sky.
Chinese
虚空中没有内外，自明觉性没有内外。这是说，大圆满的见地没有边际，在原始广大的法性中，没有穷尽和可以施加的过失，无边际是不理解的黑暗之心，无限的唯一决断的教法，不适合下等的虚空，大圆满中觉性的要点。这是说，因为没有内外门户，所以本来就明显没有内外。因此，因为所知没有边际，所以没有任何限制的显现被舍弃，是没有限制和偏袒的。也就是说，在任何地方都没有限制，也没有偏袒，所以无偏袒地在一切处自然显现。无偏袒地在一切处自然显现和存在，是因为什么没有偏袒呢？也就是说，自性法性是空性，没有限制也没有偏袒，所以包含轮回和涅槃的所有道路都自然显现。在显现的当下，显现没有限制，因为自生的智慧没有事物的拣择，并且解脱于空性。那本身没有二元的限制，因为本体是无别的。这样，因为没有限制和偏袒，所以轮回的痛苦和，佛陀的安乐，道路的显现，一切都作为自力显现。如龙钦巴尊者所说：觉性无处不在处显现，一切都认为是事物，因为没有任何偏执被舍弃，所以从无偏袒的虚空中涌现，因为没有限制和偏袒，就像虚空的界限一样远离事物，因为没有阻碍和执着于四边，所以没有对境的执着，不变任运自然广大，虚空宽广无边明显。这是说，因为没有成立和舍弃两边，所以法性虚空没有宽窄，安乐广大菩提心的界限，一切汇聚的明点唯一。这样说了。第二，差别是：如果将它应用于一个人的意识流，那么自己的心性，自生的智慧，在轮涅中没有限制也没有偏袒，觉性没有边际并且无二地遍及一切，所以虚空宽广没有边际。特别是，在一种证悟之上介绍和证悟它，应该从上师的口诀中了解。这样介绍和证悟后，从偏执中解脱，并且所知的深
English
Emptiness has no inside or outside. Self-luminous awareness has no inside or outside. This means that the view of Dzogchen has no limits. In the nature of the primordial great expanse, there is no end and no faults to be imposed. Limitless is the mind of darkness that does not understand. That teaching of infinite single certainty is not suitable for the lower emptiness. The key point of awareness in the Great Perfection. This means that because there are no inner and outer doors, it is clear from the beginning that there is no inside or outside. Therefore, since there is no limit to what is knowable, there is no limitation and no partiality in which any appearance of limitation is abandoned. That is, since there is no limit and no partiality anywhere, it naturally arises everywhere without partiality. What does not fall into partiality, since it arises and abides naturally everywhere without partiality? That is, the nature of reality, emptiness, is without limit and without partiality. Therefore, all that is included in the paths of samsara and nirvana appears naturally. From the very moment of arising, appearance is without limit, since self-originated wisdom has no selection of objects and is liberated into emptiness. That itself is without dualistic limit, since the essence is inseparable. Thus, since there is no limit or partiality, all appearances of suffering in samsara and the bliss of the Buddhas, and the path, arise as self-display. As Longchenpa said: Awareness arises in the absence of objects. All consider it to be an object. Since no attachment is abandoned, it expands from the impartial space. Since there is no limit or partiality, it is free from objects like the expanse of the sky. Since the four extremes are not obstructed or clung to, there is no focus on objects. The unchanging, spontaneously accomplished is vast. The expanse is vast and clearly without limit. This means that since the two extremes are neither established nor abandoned, the nature of reality has no narrowness or wideness in its expanse. The realm of bliss, vastness, and bodhicitta is a single bindu in which all are gathered. So it was said. Secondly, the distinction is: if it is applied to the mind-stream of an individual, then one's own mind, the self-originated wisdom, is without limit or partiality in samsara and nirvana. Awareness is without limit and pervades all without duality. Therefore, the expanse is vast and without limit. In particular, introducing and realizing that on a single realization should be understood from the guru's instructions. Having been introduced and realized in this way, one is liberated from partiality, and the depth of what is to be known