Tibetan
མཐོང་ཐོས་ལ་སོགས་པའི་སྤྱོད་ཡུལ་ཐམས
Chinese
也能使人确信已经圆满俱足。如果想知道如何做到这一点，那就是：并非普通的自性，而是当自明本觉显现时。这并非仅仅是被执着念头所抓住，而是在菩提心的精要中，自明本觉的自性远离一切念头，在显现空性万法皆知的觉性自明，例如清澈的湖水中显现星辰，这就是自明本觉的伟大显现。当这极其难得、稀有且显明的自明本觉显现时，觉性的体性和特征是：自显离边解脱相续，智慧虚空无边无中。意思是说，从清净法界的明点中，断绝因缘的自明本觉就是佛，远离四边和执着相续，本来就光明，像智慧虚空一样遍布一切，因此成佛，这是以理证来扩大的。如来正等觉，意思是说，因为在如是性中证悟无所缘，并且确定一切自然圆满，所以成就二种功德。二种名言之法皆圆，平等圆满大自在之庄严，意思是说，一切烦恼和清净的自性都不确定，因为是心性的缘故。平等，因为没有被摄入到那个自性中，没有一个之外的另一个，并且在大自在中，从成佛的伟大中，即使没有消除显现，也具备无为。那么，为什么不显示为大自在呢？如果与基础相违背，也与信仰和正量二者相违背，并且没有必要，以及从因果的执着等等中，会变成无法消除的过失，听着！事业功德任运成就，意思是说，任运成就的事业和功德，一切五五等等的实有，如意宝珠安住，没有二取勤作，因此也认为是果位的瑜伽。为了显示殊胜的见解，即使简要地显示了实相本身，那么，从众多口诀的显现中，这里简要地显示的是什么呢？法与心本来无二，意思是说，不是任何东西的见解的体性是：见闻等一切行境
English
It also enables one to be certain that it is complete and perfect. If you wonder how to do this, it is: not the ordinary self-nature, but when self-luminous awareness manifests. This is not merely grasped by clinging thoughts, but in the essence of bodhicitta, the self-nature of self-luminous awareness is free from all thoughts. When the knowing awareness of all appearances and emptiness is self-luminous, it is like stars appearing in a clear lake, which is the great manifestation of self-luminous awareness. When this extremely rare, precious, and manifest self-luminous awareness appears, the nature and characteristics of awareness are: self-appearance is free from extremes, liberated from the continuum, the wisdom sky is without limit or center. This means that from the bindu of the completely pure realm of reality, the self-luminous awareness that cuts off causes and conditions is the Buddha, free from the four extremes and the continuum of clinging, inherently luminous, pervading everything like the wisdom sky, therefore becoming a Buddha, which is expanded by reasoning. Tathāgata Samyaksaṃbuddha, meaning that because one has realized the absence of an object in suchness, and is certain that everything is naturally perfect, the two qualities are accomplished. The two kinds of conventional phenomena are all round, the adornment of the great self of equality and perfection, meaning that the nature of all defilements and purifications is uncertain, because it is the nature of mind. Equality, because it is not included in that self-nature, there is no other than one, and in the great self, from the greatness of becoming a Buddha, even if the appearance is not eliminated, it possesses non-action. So, why is it not shown as the great self? If it contradicts the basis, it also contradicts both faith and valid cognition, and there is no need, and from the clinging of cause and effect, etc., it will become a fault that cannot be eliminated, listen! Activities and qualities are spontaneously accomplished, meaning the spontaneously accomplished activities and qualities, all the real existences of five-five, etc., the wish-fulfilling jewel abides, there is no dualistic effort, therefore it is also considered the yoga of the fruition. In order to show the superior view, even if the reality itself is briefly shown, then, from the manifestation of many oral instructions, what is briefly shown here? Dharma and mind are originally non-dual, meaning that the nature of the view that is not anything is: all the objects of action such as seeing and hearing.
Chinese
一切都是自己的历史，行境是我的心识显现，对他人显现的也是他人自己的心识显现，因为心习惯于什么就显现什么。那么，心是各不相同的吗？自他的心识，由于觉性的传承没有断绝，所以非常相同。然而，如果担心一个人造作的业的异熟会由另一个人来体验，因为我们所有的心都被认为是从一和多中解脱出来的，所以也没有体验的顾虑。因此，一切心都非常相同，但不混合，因为一切都显现为自显，所以没有能取所取。一切不混杂，完全圆满。意思是说，自显的诸法，自己的体性不混杂，在大无我中完全圆满，就像虚空中星辰罗列一样。那么，本体存在吗？无论显现什么，都不是什么。 意思是说，对于六道众生的显现等等，无论如何显现，在它们的本体中，也没有确定性的成立。剩余部分是阐述什么也不是的道理。唯四所作视物为天，事物六种等，任何皆非故，具决定词。意思是说，没有观点的决定词是：虚妄分别唯，法唯，心唯，幻化唯四种，以及作者所作的观点，事物显现为天神的观点，四种合为一种，以及六种观点的本体所包括的是：断见， 声闻的灭尽定十种生处显现，独觉的观点，以及遍计所执的恶见显现二十六种，这些的任何一边都不是，因为一切都自显现，没有执着，自知自明，所以具有决定的词。那么，恶见在基础上成立吗？离境二取无，自性不观察，普贤之体性，显示亦甚难。意思是说，如行境所说，二取无二的智慧，虽然一切都显现为自显，但由于找不到本体的自性，所以导师自己也无法向他人如此展示。其他意义是：作者法唯刹那顷，意思是说，外道的常有和声闻以及唯识的观点也没有，因为远离了非作、无实和无常。幻化显现觉性之显现。
English
Everything is one's own history. The realm of experience is the manifestation of my own mind. What appears to others is also the manifestation of their own minds, because things appear according to how the mind is accustomed. So, are minds different? The minds of self and others are very much the same because the lineage of awareness has not been severed. However, if there is concern that the ripening of actions performed by one person will be experienced by another, there is no fear of experiencing it, because all our minds are considered to be liberated from one and many. Therefore, all minds are very much the same, but unmixed, because everything appears as self-manifest, so there is no grasping or being grasped. Everything is unmixed and completely perfect. This means that all self-manifesting phenomena are unmixed in their own nature and are completely perfect in the great selflessness, like stars scattered in the sky. So, does the essence exist? Whatever appears, it is nothing. This means that no matter how the appearances of the six realms and so on appear, there is no definite establishment in their essence. The remainder explains the principle of being nothing at all. The four "onlys," considering things as divine, the six kinds of things, etc., are none of them, therefore possessing definitive terms. This means that the definitive terms for not being a view are: mere false conception, mere dharma, mere mind, and mere illusion, and the view of the agent as the actor, and the view of things appearing as deities, the four counted as one, and the essence of the six views included are: nihilistic view, the appearance of the ten spheres of exhaustion of the Hearers, the view of the solitary realizer, and the twenty-six appearances of the mistaken views of complete imputation, none of these sides are, because everything is self-manifest, without clinging, self-knowing and self-illuminating, therefore possessing definitive words. So, is the basis of wrong views established? Separated from objects, without duality, self not observed, the nature of Samantabhadra, is very difficult to show. This means that, as explained in the realm of experience, although the non-dual wisdom appears as everything, because the self-nature of the essence is not found, the teacher himself cannot show it to others in this way. Another meaning is: agent, dharma, only for a moment. This means that the views of the eternalists, Hearers, and Mind-Only are also not present, because they are free from being unmade, unsubstantial, and impermanent. The manifestation of awareness that realizes illusory appearances.
Chinese
而且，也不像经部中观和克里亚的见解那样，因为自生智慧不是由四缘所造作，并且没有真谛和显空轮番出现。所谓“浪潮和神通技艺显现”，也不是像瑜伽、玛哈瑜伽、阿努瑜伽的见解那样，因为没有母续和根本，没有回遮，也没有七种辨别的努力。如是说：“所有这些见解的垢染，本来就远离，没有基础，因此，本来就不存在于此。”那么，如果认为将它们分开而各不相同，那么，以四种理，显现浪潮等，也只是观看的权势而已，没有差别。所谓“只是观看的权势而已，没有差别”，是指总摄中观见和瑜伽见的所有的言说，那些都是各自以智慧的权势而显现的不同的见解，就像断除言语者所说的那样，在此不混杂而完全，因此没有类别的基础。为了显示大空性的见解，所谓“因即金刚缘亦然”，是指对于迷惑者来说，由因缘所生而显现的止灭，也仍然没有舍弃，如果以因的自性之理等任何一种进行辩驳，则自证显现，因为因不是真实的，所以本体不可分别，对于金刚来说，是自生智慧的缘，所以诸缘也与此相同。如果因缘分离，存在于自续中，则成为成立，因此如果理应在那时显示，则在三时中不稳定。因此，因缘不是在自续中成立的，因此，无生无灭等空。所谓“没有则不生”，也是因为没有则不会产生。而且，“因即金刚缘相同，不生故而无坏灭，本来心要即菩提，以寻觅之念不生界”，如是显现为量。所谓“非自之外亦不显”，是因为自证显现而没有境。如果说我的心是圆满的一刹那等，那么，因为我也不能如此确定，所以说“无显现大空性”。因为我也显现为一切，所以不能找到体性，因此，是无有境心的二取的大空性，也就是断空、边空、异体空性和共同的大空等。
English
Moreover, it is not like the views of the Sutra School Madhyamaka and Kriya, because self-originated wisdom is not created by the four conditions, and there is no alternating occurrence of truth and appearance-emptiness. The so-called "waves and miraculous skill displays," are also not like the views of Yoga, Maha Yoga, and Anu Yoga, because there is no mother tantra and root, no reversal, and no effort of the seven discriminations. It is said: "The defilements of all those views are primordially free, without a basis, therefore, they do not exist here from the beginning." Now, if one thinks that they are separated and different, then, with the four reasons, the appearance of waves, etc., is also just the power of viewing, without difference. The so-called "just the power of viewing, without difference," refers to all the statements that encompass the Madhyamaka view and the Yoga view. Those are all different views that appear distinctly through the power of their respective wisdoms, just as the one who cuts off speech says, here they are not mixed and are complete, therefore there is no basis for categories. In order to show the view of great emptiness, the so-called "cause itself is vajra, the condition is also the same," refers to the fact that for those who are deluded, the cessation that appears to arise from causes and conditions is still not abandoned. If one argues with any kind of reason, such as the nature of the cause itself, then self-awareness appears, because the cause is not real, so the essence cannot be distinguished. For the vajra, it is the condition of self-originated wisdom, so the conditions are also the same as this. If the cause and condition are separate and exist in their own continuum, then it becomes established, therefore if it should be shown at that time, it is not stable in the three times. Therefore, cause and condition are not established in their own continuum, therefore, unborn, unceasing, etc., are empty. The so-called "if there is no cause, it will not arise," is also because it will not arise if there is none. Moreover, "cause itself is vajra, the condition is the same, because it is unborn, there is no destruction, the essential nature from the beginning is enlightenment, with the thought of seeking, the realm is not created," thus appearance is the measure. The so-called "other than self also does not appear," is because self-awareness appears and there is no object. If you say that my mind is a complete moment, etc., then, because I also cannot ascertain it in this way, it is said "non-appearance is great emptiness." Because I also appear as everything, so the characteristic cannot be found, therefore, it is the great emptiness of the two grasps of object and mind, that is, the emptiness of annihilation, the emptiness of extremes, the emptiness of otherness, and the great emptiness of commonality, etc.