English
In the nature, when self-awareness manifestly dawns, self-appearance is liberated from extremes and continuity. Thus it is said. Next, the third is the samadhi of practicing after realization: Generally, Ati Yoga says that realization and liberation are simultaneous, a single decisive path. Specifically, there are four divisions. In "Mind Protection," it says, "The highest, high, medium, and lowest are liberated." This means that the highest is understanding one thing and deciding everything, realization and liberation being simultaneous. The first is, as mentioned above, realizing that samsara and nirvana are not two, and all phenomena are self-arisen wisdom. Therefore, there are no objects to be abandoned or antidotes, and no stages of practice. Realization and liberation are said to be simultaneous. As it says in the "Heart Essence Meaning Tantra": "The three times are pure, awareness is without separation, Awareness without separation is spontaneously perfect as one. Unaccumulated, uncultivated, the realm of primordial Buddhahood, The realm of awareness beyond extremes is beyond thought and expression. Primordially spontaneously perfect, self-nature spontaneously perfect, One does not traverse the ground, one does not cultivate the path. Without realization, practicing samadhi is the key to illusion, Without effort, abiding in self-nature is how it is accomplished." And as it says in the "Fish Mother Wheel Blazing Tantra": "Unborn, unceasing, the realm of equality, Not moving in space, the realm of intention, Without effort, awareness, one decision ripens, Like a flying birth, there is no sequence. The key to realizing the five paths and ten bhumis, The key to the meaning of generation and completion samadhi, Taking and abandoning, the cause of cutting off sequential arising, The manner of engaging in conceptual grasping and discrimination." And as it says in the "Vast Expanse of Space": "For the sake of those with sharp faculties, The Dharma is realized by mere instruction. The single bindu is the Dharmakaya, Buddhahood is certain by mere knowing. Like the fruit of the Panasa, Cause and effect are of one taste, gathered in the vehicle." And as it says in the "Profound Perfection of Wisdom": "The definitive meaning of Dzogchen, Ati Yoga, Does not depend on numbers or time, the self-arisen mind. The Dharmakaya is realized without error as it is, The result is the three kayas of Buddhahood, simultaneously perfected." And as it says in the "Secret of Wisdom": "The method of learning is not sequential, It is a place of entering all at once without traversing." Thus it is said. The second is, as mentioned above, merely abiding in the meaning of what has been realized, the wisdom of awareness dawns without partiality, appearance and existence dawn as the Dharmakaya, samsara and nirvana are without acceptance or rejection, and all phenomena are enlightened as self-arisen wisdom. As it says in the "Vast Expanse of Space:
Chinese
薩，權力最勝之bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）。由於無有平等與不平等，不離之義無需改造，如無雲之虛空一般。如是說。於《決定義總集》中云：自生法性如虛空，自性離戲三摩地明，於彼無有對治可修，是故不離乃其意。如是說。於《心bhaita六義》中云：bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）與bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）之作用若無二，於勝義自性中安樂而住。菩提心bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）亦如是稱之。於證悟之大界中不散亂而示義，乃清淨菩提心之意。如是說。於《意護》中云：心識轉為實物，故無有應捨應取。心若僅僅轉為法性之自性，何者為bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）者，bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）與何者為bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）？ 證悟法性之本初廣大後不散亂，宣說本初廣大乃法性之意。如是說。於《龍欽》中云：阿底bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）無有目標，bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）亦不為過失所染，自生之遊戲於自顯現，非bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）之相於自解脫。自生無二乃bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）也，於偏執之結解脫。如是說。由於無有捨取輪替，乃無有增減之禪定。由於超越一切時段，乃無有間斷之禪定。由於煩惱盡而盡，乃究竟義之禪定。由於融入大樂界中，乃無有變異之禪定。如是說。於《虛空廣大界》中云：於自心證悟之果上，若能傾注而一時趣入，則bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）之座無有長短，無餘成辦等性之基。如是等等宣說。中等者，乃於證悟之義上安住其心之方便，與修正過失之方便，及顯示驗相。初者，乃於證悟之義上不散亂無有間斷而安住，與於義上不動搖而於一切所顯現者皆示為bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思），及無有bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）之作用與bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）之作者而修持，及無勤任運而bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）也。初者，乃於智慧界中不散亂，乃不離義之意，於證悟之自性中任運無勤而修持也。於《智慧廣大界》中云：中等瑜伽乃bhaita（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思）也，於法身如虛空者，如其所有之智慧也，
English
Sa. To the Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) of supreme power. Because there is no equality or inequality, there is no need to alter the inseparable meaning. It is just like a cloudless sky. Thus it is said. In the Definitive Meaning Gathering, it says: The self-born nature is like the sky. The nature is free from elaboration, the samadhi is clear. There is no antidote to be applied to it. Therefore, the inseparable is the intention. Thus it is said. In the Six Meanings of Mind Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思), it says: If there is no duality of Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) and the act of Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思), then one abides in bliss in the ultimate state. It is also called Bodhicitta Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思). It shows the meaning without distraction in the great expanse of realization, and it is the intention of pure Bodhicitta. Thus it is said. In Mind Protection, it says: Because the mind itself has become an object, there is nothing to abandon or take. As soon as the mind becomes the nature of reality, who is the Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) master, what is Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思), and what is Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思)? Having realized the primordial vastness of reality and not being distracted, it is said that the primordial vastness is the intention of reality. Thus it is said. In Longchen, it says: Ati Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) has no target. Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) is also not tainted by faults. The self-born play arises in itself. The non-Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) signs dissolve in their own place. The self-born non-duality is Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思). The knots of clinging to sides are loosened. Thus it is said. Because there is no giving up or balancing, it is meditation without increase or decrease. Because it transcends all periods, it is continuous meditation. Because the afflictions are exhausted, it is the ultimate meaning of meditation. Because it dissolves into the great bliss, it is unchanging meditation. Thus it is said. In the Vast Expanse of Sky, it says: If one can dedicate oneself and enter all at once into the fruit of realizing one's own mind, then there is no length or shortness in the Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) session. Nothing is left on the basis of accomplishing equanimity. Thus it is said, and so on. The intermediate is the method of placing the mind on the meaning of realization, the method of correcting faults, and the showing of experiences and signs. The first is to abide in the meaning of realization without distraction and without interruption, and to show whatever appears as Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) without moving from the meaning, and to practice without the act of Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) or the doer of Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思), and to be Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思) in a spontaneous, natural way. The first is the intention of not being distracted in the expanse of wisdom and not being separated from the meaning, and to practice spontaneously and effortlessly in the state of realization. In the Vast Expanse of Wisdom, it says: The intermediate yoga is Bhaita (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思). In the Dharmakaya, which is like the sky, the wisdom is as it is.
Chinese
观无言常不断。（此句为诗歌体，尝试对仗翻译）又如《普贤智慧妙力续》中说：智慧妙力显现瑜伽士，知晓诸法皆自明，不散乱安住于本然。（此段为诗歌体，尝试对仗翻译）又如《决定义总集》中说：自明显现无他者，常有之法性中，不散乱于义中安住者，是为殊胜瑜伽道。（此段为诗歌体，尝试对仗翻译）又说：明而无散乱是法身，无（藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：无）与（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）离之禅定，无所缘犹如虚空，不聚不散恒常住。（此段为诗歌体，尝试对仗翻译）等等。第二，无论显现什么，存在什么，如何显现，不作否定、肯定、舍弃、取舍，而是于自生、自显中修持。如《决定义总集》中说：境之相无论显现什么，心无有否定与肯定，法界具足决定义，无有舒放与收摄之怯弱安乐。（此段为诗歌体，尝试对仗翻译）又如《意护》中说：自他之念自然远离故，显有金刚萨埵之密意。如是通达彼义后，无论如何皆可，具缘者修持。（此段为诗歌体，尝试对仗翻译）又如《菩提心安乐遍满》中说：本初无（藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：无）（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）如是明，以（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）不能寻得胜于他者之法。金刚日从法界升起，一切万有皆于彼性中明。（此段为诗歌体，尝试对仗翻译）如是说。第三，无论如何显现，皆是自生之智慧自显，故是无生之自性。如《意护》中说：此乃无可取之修持，一旦通达合一，心与实相相符时，修持是谁之取，取何物？心即成实有，故无所取与能取。心一旦融入法性中，何为（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）者，于（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）中何为（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）？通达本遍法性而不散乱，即是本遍法性之密意。如是说。又如《智慧深奥圆满》中说：自心证悟义，心要即法身，无（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：无）可（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）之智慧法身不在他处。前后之心之智慧无有边际故，无有错谬之（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）者。如是若大（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）于心无实有，不住不思即非瑜伽。如是说。第四，无论显现什么，皆不离自生智慧，故于自宗无勤修持。如《龙钦》中说：不作