Chinese
说：一切皆显现为智慧。如是说。究竟意义上说，譬如珍宝金洲中，如寻觅土石般不可得。任何事物皆是法性自明之故，禅定之中无生灭。轮回涅槃之法，一切皆转化为法性，远离怖畏之名言之义，自证智慧中显现。如是说。龙钦巴说：无生无死无边际，无边广大虚空界。无有分别取舍故，如金洲般轻盈之界。如是说。第五，通达诸法皆为自心之显现后，对未能如是通达的一切众生，生起无二之慈爱与无有偏袒之悲心，并且为了众生的利益而精进。如是说。顶髻涌出中说：如是如实证悟法界时，对无明者生起无偏之悲心。生起悲心后，以幻化之禅定，以方便之法示现种种利生之行。如是说。龙钦巴说：遍及之悲心永不间断，任运之事业永不停止。如是说。第二，体验之把握是，虚空广阔中说：大证悟具把握之瑜伽士，任何所行皆是佛陀智慧意。此珍贵人身，天人皆顶礼供养。如是说。因此，有禅定等持之把握之相，以及贪嗔于自性中解脱之把握之相，以及无有违逆对治之把握之相，以及断除怀疑犹豫之把握之相，以及苦乐根除之把握之相，以及无有期望恐惧之把握之相等等。通达并体验诸法皆为自生智慧，于是不存在是非二元对立，并且于境与心二元对立中解脱。如是说。虚空广阔中说：于自性清净之体性中，无有以名言执着，故不执着于境而于自性中解脱。无勤禅定是体验之把握。如是说。龙钦巴说：六识于自性中解脱之故，以威力压倒名相之分别。显现广大之故，聚集是菩提心之妙用。如是说。第二是慈爱之友，以及带来损害之...
English
Says: All appear as wisdom itself. Thus it is said. In the definitive meaning, for example, in the precious golden continent, one cannot find earth and stones by searching. Because anything is the self-illumination of Dharma-nature, there is no arising or ceasing from pure samadhi. The dharmas of samsara, nirvana, and transcendence, all transformed into Dharma-nature, the meaning of being free from the term of fear, is clear in self-awareness wisdom. Thus it is said. Longchenpa says: Without birth and death, without end, the boundless expanse of the sky. Because there is no distinction between clarity, acceptance, and rejection, it is a light expanse like a golden continent. Thus it is said. Fifth, having realized that all dharmas are the self-appearance of mind, for all sentient beings who have not realized this, immeasurable love and compassion without partiality arise, and they diligently strive for the benefit of sentient beings. Thus it is said. The Crown Arising says: When the Dharmadhatu is realized in this way, impartial compassion arises for the ignorant. Having generated compassion, with the illusory samadhi, various skillful means of benefiting beings are shown. Thus it is said. Longchenpa says: The pervasive compassion is continuous, and the spontaneous activity is uninterrupted. Thus it is said. Second, the confidence of experience is, in the vast expanse of space, it says: The great realized yogi with confidence, whatever they do is the wisdom mind of the Buddha. To this precious human body, gods and humans prostrate and offer. Thus, there are signs of confidence in meditative equipoise, signs of confidence in the liberation of attachment and aversion in their own place, signs of confidence in the absence of opposing antidotes, signs of confidence in cutting off doubt and hesitation, signs of confidence in cutting off the root of happiness and suffering, and signs of confidence in the absence of hope and fear, and so on. Having realized and experienced all dharmas as spontaneously arising wisdom, there is no duality of right and wrong, and liberation occurs in the duality of object and mind. Thus it is said. In the vast expanse of space, it says: In the essence of self-nature purity, there is no grasping with names and terms, therefore, not clinging to objects, liberation occurs in self-nature. Effortless meditation is the confidence of experience. Thus it is said. Longchenpa says: Because the six consciousnesses are liberated in their own place, the conceptual thoughts of characteristics are overpowered. Because appearance is vast, gathering is the activity of Bodhicitta. Thus it is said. The second is the friend of loving-kindness, and the desire to bring harm...
Chinese
即使遇到敌人，也不会生起贪恋和憎恨的觉悟，或者即使生起，也能明晰地显现为自生智慧并获得解脱，如《虚空广阔》中所说：无论遇到什么，无论有利有害，当生起慈爱和憎恨时，如果能明晰地显现平等性的觉知，那就是空性和智慧无二的定解。此外，《龙钦》中说：贪欲、嗔恨、愚痴，都是大乐的庄严，因此嗔恨无法从根上断除。第三，通过杀生的善知识等，即使见到诸佛普贤王如来等，也能觉悟到平等自显现，因此没有取舍希冀，这是见解成为定解的标志。如《虚空广阔》中所说：无论来什么样的普贤善知识，都要觉悟到其在基上不存在且是幻觉。如果觉悟到两者都没有取舍，那就是见解具有定解，是修行的定解。此外，《龙钦》中说：没有不和的对治，完全融入于一的空性中。第四，即使所有讲经说法者，以及经续论著口诀等，甚至诸佛亲自显现说法，也不会有怀疑询问，也不会分别法的好坏。如《虚空广阔》中所说：因为已经确定了真如，如果觉悟到没有好坏增损，那就是获得了对法的忍耐的定解。此外，《龙钦》中说：因为具有自心是量度的定解，所以是不变的意义之雍仲。第五，无论身体的疾病和内心的痛苦等如何发生，都能觉悟到没有好坏取舍，如《虚空广阔》中所说：无论身体发生什么苦乐，如果忆念没有好坏的意义，忆念前后没有混淆的意义，那就是法性自显现平等的定解。此外，《龙钦》中说：好坏、苦乐、轮回涅槃诸法，如虚空、风、空间、云朵般，自生自灭，在空性中解脱。第六，因为觉悟到自生智慧没有生灭迁变，在三时中是平等性，所以对生老病死没有恐惧，对轮回涅槃没有希冀，具有这种觉悟的定解。如《虚空广阔》中所说：因为心没有生灭，所以无论住在世间的哪个地方
English
Even when encountering enemies, the realization of attachment and hatred does not arise, or even if it arises, it is said to clearly manifest as self-arisen wisdom and be liberated. As it is said in 'Vast Expanse of Sky': Whatever is encountered, whether beneficial or harmful, when love and hatred arise, if the awareness of equality clearly manifests, then it is the certainty of the non-duality of emptiness and wisdom. Furthermore, 'Longchen' says: Desire, hatred, and ignorance are the adornments of great bliss, therefore hatred cannot be cut off from the root. Third, through the spiritual friends who kill, etc., even seeing the faces of all Buddhas, Samantabhadra, etc., one realizes the equality of self-appearance, therefore there is no acceptance or rejection, no hope or fear. This is the sign that the view has become certainty. As it is said in 'Vast Expanse of Sky': Whatever Samantabhadra-like spiritual friend comes, one realizes that it does not exist on the ground and is an illusion. If one realizes that there is no acceptance or rejection of both, then the view has certainty, it is the certainty of practice. Furthermore, 'Longchen' says: Without conflicting antidotes, it is completely absorbed into the emptiness of one. Fourth, even if all the teachers who expound the teachings, as well as the tantras, agamas, oral instructions, etc., and even the Buddhas themselves appear and speak, there will be no doubt or questioning, and there will be no distinction between good and bad dharma. As it is said in 'Vast Expanse of Sky': Because the suchness has been determined, if one realizes that there is no good or bad, no addition or subtraction, then one has obtained the certainty of patience with the dharma. Furthermore, 'Longchen' says: Because one has the certainty that one's own mind is the measure, it is the unchanging Yungdrung of meaning. Fifth, no matter how physical illnesses and mental sufferings arise, one realizes that there is no good or bad to accept or reject. As it is said in 'Vast Expanse of Sky': Whatever happiness or suffering arises in the body, if one remembers the meaning of no good or bad, remembering the meaning without confusing before and after, then it is the certainty of the equality of the self-manifestation of dharmata. Furthermore, 'Longchen' says: Good and bad, happiness and suffering, samsara and nirvana, like the sky, wind, space, and clouds, are self-arisen and self-pacified, liberated in emptiness. Sixth, because one realizes that self-arisen wisdom has no birth, death, or change, and is equal in the three times, therefore there is no fear of birth and death, and no hope or fear of samsara and nirvana. One possesses the certainty of this realization. As it is said in 'Vast Expanse of Sky': Because the mind has no birth or death, wherever one dwells in the world
Chinese
不住生灭之义。 不离之见，乃修持之保证。 如是说。 龙钦巴云： 菩提心无生。 无死之路亦不可断。 未用之菩提心之界。 菩提心无死。 此无生无死之甘露。 自在于己，不需勤作。 如是说。 如是觉悟并习惯之， 则不经修行次第而成佛。 如虚空广阔界云： 以平等之义本自存在， 果之觉性即是现在。 彼性不可言说，具意义故， 名为涅槃。 如是说。 龙钦巴云： 获得自生智慧身故， 一切边皆不能及， 故为， 胜幢如意宝。 尤为殊胜之胜道。 无上善逝之意。 如是说。 最后者，于口诀指示中，安住于证悟之义之方法， 与修正过失之方法， 及验相之方法也。 初者，以口耳传承之口诀指示而指示之， 当从所引导之口中得知。 之后，若能把握觉性之要点，并以贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）而知所缘， 则当不散乱于指示与证悟之义， 持续不断地修持之。 如虚空广阔界云： 最后瑜伽贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）巴者， 于无有先后之本元上， 不散乱不沉没，唯是自性。 于彼不断地不散乱，贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 如是说。 胜义谛云： 以自所具而观他， 于法性之自性中不断座， 于见之相续中，勿忘贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）， 于贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）巴之自性中，勿忘失正念， 于行之法中，勿掺杂造作， 于三昧耶之论中，勿损根本， 于果之法中，勿求速验。 如是说故， 当于彼等之义，于指示中修持之。 二者，修正过失之方法者， 乃认识过失， 与修正彼之方法也。 初者， 总之，对于小根器者，有托约尔朗宁等六种大贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之种类， 与生起感觉散乱等六种过失， 与证悟微细粗大等十种过失， 与掉举沉没等六种过失。 彼等若总摄之， 则沉没有三种， 沉没昏沉， 晦暗之过失， 掉举亦有三种， 掉举与， 散乱与， 涣散三种。 彼等若总摄之， 则为沉没掉举
English
It abides in the meaning of no arising and ceasing. The unwavering view is the assurance of practice. Thus it is said. Longchenpa says: Bodhicitta has no birth. The path of no death cannot be cut off either. The expanse of bodhicitta that has not been used. Bodhicitta has no death. This nectar of no birth and no death. It is naturally present within oneself, so no effort is needed. Thus it is said. By realizing and becoming accustomed to this, one becomes a Buddha without the stages of practice. As it is said in the Vast Expanse of Space: Because it is primordially present in the meaning of equality, the wisdom of the result is right now. Because that itself is unspoken and meaningful, it is called Nirvana. Thus it is said. Longchenpa says: Because the self-born wisdom body is found, all extremes cannot reach it, therefore, it is the victory banner, the wish-fulfilling jewel. The supreme path that is especially excellent. The mind of the unsurpassed Sugatas. Thus it is said. Finally, the method of placing the meaning of realization in the instructions of introduction, the method of correcting faults, and the method of signs of experience. Firstly, it is introduced by the oral instructions of the whispered lineage, and it should be known from the mouth of the one who is to be guided. Then, if one grasps the key points of awareness and knows the object with bhai（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, then one should not be distracted from the meaning of introduction and realization, but continuously practice it. As it is said in the Vast Expanse of Space: Finally, the yogi bhai（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）pa, on the original nature without before and after, without scattering or sinking, is just as it is. From that, continuously without distraction, bhai（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Thus it is said. Definitive Meaning says: Look at others with what you have, do not interrupt the sessions in the nature of reality, in the continuity of view, do not forget bhai（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, in the nature of bhai（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）pa, do not forget mindfulness, in the practice of conduct, do not mix artificiality, in the treatises of samaya, do not harm the root, in the dharma of the result, do not seek quick signs. Thus it is said, one should practice the meaning of these in the introduction. Secondly, the method of correcting faults is to recognize the faults and the method of correcting them. Firstly, in general, for those of small intellect, there are six types of great bhai（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） such as Toyor Langnying, six faults such as arising feelings of distraction, ten faults such as subtle and coarse realizations, and six faults such as excitement and sinking. If these are summarized, there are three types of sinking: sinking, dullness, and the fault of obscurity. There are also three types of excitement: excitement, scattering, and dissipation. If these are summarized, they are sinking and excitement.