English
It means that all grossness is completely exhausted. At that time, as it says in the Madhyamaka, "Whatever is the end of nirvana is also the end of samsara. There is not even the slightest difference between the two." Like that, originally samsara and peaceful nirvana, in the realm of the luminosity of Dharma nature, are one taste, or the unchanging equality. Manifesting as such and reaching the ultimate, and at the same time, the altruistic activity of completely clearing away the samsara of other appearances also naturally occurs, and this is also Dharma nature. Because the wisdom of equality, great bliss itself is the nature of impartial great compassion. Therefore, it is prayed that one may fully attain such a state. The third general meaning is the aspiration for the practice of the Great Perfection, which has four points. The first point is the aspiration for the view of the bindu's self-abiding: The great bindu, body and realm are complete. That is to say, the uncorrected nature of mind, the uncompounded awareness-emptiness, the view of primordial purity, abandoning the extremes of conceptual grasping, is the ultimate intention of the Dharmakaya, or it becomes the essence of definitive meaning, therefore it is the great bindu. In its state, the spontaneous luminosity of appearance abides in a clear manner without interruption. Like this, the union of primordial purity and spontaneous accomplishment, its original basis, is the basis of the three kayas, the nature of essence, nature, and compassion, and it is also the realm of the luminosity of the basic space. Therefore, in the realm of the single awareness-emptiness bindu, all the kayas and realms of inner clarity are naturally accomplished, so it is also called the youthful vase body mandala. While not moving from that state, the nature of the five wisdoms, the vibration of the five winds, the outer appearance of spontaneous accomplishment collapses. The door of pure nirvana, in the realm of primordial purity emptiness, all the Dharmakayas and appearances of nirvana naturally manifest. The door of impure samsara, the sound of impartial great compassion, the field of taming and the tamers of the six realms also naturally appear. All the Dharmakayas and realms of compassion's outward manifestation are also complete in the bindu of awareness. Having ascertained in this way, the basis
Chinese
愿我能证悟大圆满的见解，即自性之义，显现为光明之相。第二，祈愿守护无守之誓言：伟大的誓言，舍弃取舍之相。如《怖畏电光》中所说：“因此，所谓的誓言，即是自己的见解是誓言。”如是说，在证悟基心之自性，离戏智慧空性之境时，二取之显现和二取之戏论皆不成立。因此，不可能违背誓言，也不可能丧失功德。不离如是之义，即是伟大的誓言。因为安住于如来之行境，进入真实，并安住于无为之戒律和无漏之究竟誓言中。此时，所有的烦恼和清净之法，都证悟为不可言说的唯一觉性。舍弃取舍、希望与恐惧、否定与肯定等一切二元对立之相，皆在无二见解之界中清净。三戒之界限，也全部汇集于此，并完全清净。若从此分析，可分为四种：在心性本净之界中，证悟舍弃与对治皆不成立，从而无有守护界限之执着，此乃见解之义。如大海中的星星般，对色境无有执着，五根自在宽广，此乃修持之义。主要为本净之二誓言。此外，将显现为轮回与涅槃的一切，都证悟为心性一味之自性，以及在无戏论本净之界中，证悟无碍任运成就之显现，圆满无余，从而不离四相之修持。主要阐述了任运成就之二誓言。这些也如《大象狂奔》中所说：“无有守护界限，是无有之誓言，无有能取与所取，故为自在。一切汇集于心，故为唯一，无余圆满，故为任运成就。”如是宣说。如是，证悟无守，亦即大守护之誓言之义后，愿舍弃取舍，以及执着之垢染，皆在觉性空性之界中清净。第三，祈愿无有聚集与分离之修持：广大
English
May I realize the view of the Great Perfection, the very meaning of self-abiding, as the manifest state of luminosity. Second, the aspiration for the unprotectable samaya: The great samaya is the purification of the characteristics of abandonment and adoption. As it says in "Fearsome Lightning": "Therefore, what is called samaya, one's own view is the samaya." As it is said, in the nature of realizing the ground-mind's state of being, the indivisible wisdom-emptiness, there is no arising of dualistic appearance or dualistic clinging. Therefore, it is impossible to transgress vows or degenerate from qualities. Not straying from such a meaning is the great samaya, because one enters the actual realm of the Tathagatas and abides in the uncompounded discipline and the ultimate, uncontaminated vows. At that time, all the qualities of affliction and purification are realized as the single, inexpressible awareness. All the characteristics of duality, such as abandonment and adoption, hope and fear, negation and affirmation, are purified in the expanse of non-dual view. All the boundaries of the three vows are gathered there and completely purified. If we divide this into aspects, there are four: In the expanse of the primordially pure nature of mind, realizing that there is no abandonment or remedy, and thus having no clinging to the notion of boundaries, is the meaning of view. Like stars in the ocean, there is no clinging to forms, and the five senses are freely and spaciously at ease, which is the meaning of meditation. These are the two main samayas of primordial purity. Furthermore, the view of realizing that all appearances of samsara and nirvana are the nature of the single mind, and the meditation of realizing that the unobstructed, spontaneously present manifestations are completely perfected in the expanse of non-conceptual primordial purity, and thus inseparable from the practice of the four visions. These are the two main samayas of spontaneous presence that are taught. These are also as stated in "Great Elephant Rampage": "Without boundaries to protect is the samaya of non-existence, without grasping and clinging is freedom. All are gathered into the mind, therefore it is oneness, perfected without remainder, therefore it is spontaneously present." Thus it is said. Thus, having realized the meaning of the unprotectable, the samaya of great non-protection, may all the stains of abandonment and adoption and clinging to characteristics be purified in the realm of wisdom-emptiness. Third, the aspiration for practice without gathering or scattering: Vast
Chinese
伟大的希望和疑虑的结被解开。也就是说，当见解融入虚空，觉性消失于无处时，能见与所见等执着念头的束缚便在法界中消解。一切显现为现象的自性力，都被证悟为无别自显的法性所遍及。无论显现什么，出现什么，都扩展为觉性空性法身的游舞。例如，如同虚空的法界一般，无有目标而宽广，无有间隔而超越心识，成为显现光明大圆满的境界。安住于自然放松、如河流般持续的禅定中。在那时，修行达到顶点，轮回涅槃圆满于法身。对于对治法执着为殊胜，对于应断除的视为过患等等，希望和疑虑二取执着的结，都在不可言说的平等性虚空中解开，如同从枷锁中解脱一般，变得无偏而宽广。散乱之处清净为法性，安住于无念光明中。如是说：念头显现自解脱于法性中，在遍布扩展的虚空境界里，没有念头所执取和未执取的，念头所束缚的，我忏悔。如是说。因此，希望这种不离不散的修持，能够如实地掌握。第四是祈愿证得无有断证的果位：大圆满法身现前。也就是说，现在这未作修饰的心性，因其自性未被垢染所染污，故过患本来清净；因智慧自然显现，故功德本来圆满，无有断证的果位自然融入。除此以外没有其他的佛，因此基果无别。如能如实地证悟此义，则无需像下乘那样次第勤作，而是在离勤自然、无作意超越心识的状态中，圆满地完成地道。气脉明点融入法界，当下便圆满地安住于智慧上师的境界。在那境界中，道与果的功德全部圆满，成为所证的究竟，因此称为果大圆满。那是断证功德无量之本体，或作为基础，是法身的自性。如果从不同角度来区分，则有法界、明、光的三身。
English
May the great knot of hope and doubt be loosened. That is, when the view becomes the expanse and awareness goes to no-place, the bondage of grasping thoughts, including the seen and the seer, is cut off in the expanse. All appearances that appear as phenomena are pervaded by the nature of reality, realizing them as impartial self-appearances. Whatever appears, whatever arises, all expands into the playful display of the wisdom empty dharmakaya. For example, like the expanse of the sky, it is aimless and vast, without interval and beyond mind, becoming a manifest great luminosity. Abiding in the continuous samadhi of a naturally flowing river. At that time, meditation reaches its limit. Samsara and nirvana are perfected in the dharmakaya. Holding antidotes as supreme and viewing what should be abandoned as faults, etc., all the knots of dualistic grasping of hope and doubt are loosened in the inexpressible expanse of equality, becoming impartial and vast like being freed from shackles. May distraction be purified into dharmata. Abiding in the light of non-thought. As it is said: Thoughts and appearances are self-liberated in the state of dharmata. In the pervasive expanse of the sky, there is no grasping or non-grasping by thought. I confess the bonds and fetters of thought. Thus it is said. Therefore, may we master such an inseparable practice as it is. Fourth is the aspiration to attain the fruit without abandonment or attainment: May the Great Perfection Dharmakaya be manifest. That is, this present, uncorrected nature of mind, because its essence is not stained by impurities, is originally pure of faults. Because wisdom naturally dawns, its qualities are originally complete, and the fruit of no abandonment or attainment is naturally inherent. There is no other Buddha apart from this, therefore the ground and fruit are inseparable. When one realizes its meaning as it is, there is no need to rely on gradual effort as in the lower vehicles, but the paths and bhumis are completed in a single instant in a state of effortless spontaneity, without action, and beyond mind. Wind and mind dissolve into the basic expanse, and one perfectly abides in the state of the wisdom guru in this very moment. In that expanse, all the qualities of the path and fruit are complete, and it becomes the ultimate attainment, therefore it is called the Great Perfection of the Fruit. That is the essence of immeasurable qualities of abandonment and realization, or as the basis, it is the nature of the dharmakaya. If we differentiate it from different perspectives, there are the three kayas of expanse, clarity, and light.
Chinese
此外，自性本初清净，被突发暂时清净所区分，其法界不变的部分是不变金刚身，以及微细智慧融入途径，无碍明了的知晓部分是寂静法身，法界与觉性无离的智慧，以力量等功德大海的体性而安住的部分是现前菩提之身，即是三身。如是法身如何显现之理呢？如是说：大智慧刹那间，诸法全部容纳于心中。如是，基现的实有自显现之时，觉性唯一区分差别，区分之时解脱为法身，从共同基中超脱为解脱基，非由他生的果，于最初基位中安住自处，即是以普贤王如来的六种特点，刹那间解脱的大清净中成佛，彼时无缘大悲的加持向外明朗显现，身语意一切形象的体性所成的无尽庄严之轮，乃至虚空存在之间，无勤任运地生起息灭轮回痛苦的圆满功德。如是愿迅速证得离弃断证的任运自成之果。以如是窍诀大圆满的愿文偈颂，第一句偈颂显示了本来清净任运自成的双运见，因此是基大圆满；中间两句偈颂共同显示了自解脱的行和自安住的修，因此是道大圆满；最后一句偈颂显示了远离取舍的法身，因此是果大圆满。总而言之，无余包括了最胜光明藏心髓的意义。以上是对实道的发愿。第三个共同意义是为成就道的作业而回向：三传承的加持融入于心，幻化网的密道圆满于心，以四种事业任运成就，愿能救度无边众生。如是，于自显现的色究竟天中，师与眷属全部安住于智慧光明之中，意界融为一体，是为诸佛之意。
English
Furthermore, the nature is primordially pure, distinguished by sudden and temporary purification, the unchanging aspect of that realm is the immutable Vajra Body, and the subtle wisdom merges into the path, the unobstructed and clear knowing aspect is the peaceful Dharmakaya, the wisdom of the inseparable realm and awareness, abiding as the essence of the ocean of qualities such as power, is the Manifest Enlightenment Body, which is the three bodies. How does such a Dharmakaya manifest? As it is said: In a moment of great wisdom, all phenomena are contained within the heart. Thus, when the reality of the base appearance manifests, awareness uniquely distinguishes the differences, and upon distinguishing, it is liberated into the Dharmakaya, transcending from the common base to the base of liberation, the fruit not born from others, abiding in its own place in the initial base, that is, through the six characteristics of Samantabhadra, becoming enlightened in the Great Purity that liberates in an instant, at that time the unimpeded compassion's blessing manifests outwardly, the inexhaustible wheel of adornments formed by the essence of all forms of body, speech, and mind, effortlessly arises with the perfect qualities of pacifying the suffering of samsara as long as space exists. Thus, may we quickly realize the meaning of the spontaneously accomplished fruit that is free from abandonment and attainment. This aspiration verse of the Great Perfection of pith instructions, the first verse shows the view of the primordially pure, spontaneously accomplished union, therefore it is the Great Perfection of the Base; the middle two verses jointly show the conduct of self-liberation and the meditation of self-abiding, therefore it is the Great Perfection of the Path; the last verse shows the Dharmakaya free from acceptance and rejection, therefore it is the Great Perfection of the Fruit. In short, it includes without remainder all the meanings of the supreme luminosity heart essence. The above is the aspiration for the actual path. The third common meaning is the dedication to accomplish the activities of the path: May the blessings of the three lineages enter the heart, may the secret path of the net of illusion be perfected in the mind, may the four activities be spontaneously accomplished, may we liberate limitless beings. Thus, in the Akanishta of self-manifestation, the teacher and retinue all abide in the wisdom light, the realm of mind merging into one, is the intention of all Buddhas.