It is as if, seeing the army of māyā one is taken in, butBy knowing the reality there is no fear. Likewise,It is not necessary to renounce objective appearances in particular.The nature of sasāra is the essence of the mind,
Which is primordially unborn and enlightened,So by seeing the Mind, realization of the nature of existence is attained.Then there is no other Peace to be accomplished.(It is as if) being frightened of one’s own forces (mistaking them for) others’,Later, by recognizing them, one is relieved.Today by the blessing of the glorious Master,Worldly thoughts are realized as Dharmakāya. SoThe natural great bliss30arises within.There is no need of acceptance and rejection since all existent phenomena arise as the Lama.All the inexhaustible instructions are the support of enlightenment.There is no end of satisfaction in happiness and peace.All is happiness, prevailing in Dharmatā, from whichThe play of unceasing varieties of phenomena isThe spontaneously accomplished Rūpakāya31 and Dharmakāya, appearances and emptiness,
the twofold accumulation,32 Skillful means33and wisdom,34meditation35 and withdrawal from meditation.36
The unconstructed and natural Five Bodies37 and Five Primordial Wisdoms38
Are perfected in the state of Intrinsic Awareness, free from grasping after perception andmind.The stages, paths, recollection, and contemplation— The qualities—are spontaneously perfected and are of the essence, the Dharmatā.The great self-arisen impartial Intrinsic Awareness isUnadulterated by an apprehended [object] and unbound by a subject.It is like the nature of māyā, non-dual and pure. SoWhat is the use of pondering, discoursing, or contemplating?There are no developing39and perfecting stages,40 no duality, no union,
No standpoint or division ofYānas.These are all conventions and drawings of the mind.(All are of) the state of self-arising, just designated as self-liberation.The Awareness has no objective and cannot be defined as “this is it,”So do not make efforts to apprehend it, thinking “it is,” for it transcends the mind.The Mind is effortless and spontaneously perfected;Do not adulterate it with antidotes of modification and transformation: let it go in ease.If the Dharmatā, in which realization and non-realization are equal,Is not adulterated by binding it with nets of contemplation,Then in the ultimate meaning there is neither “is” nor “is not,” neither phenomena nor emptiness. It cannot be defined as “unity and multiplicity”41 and the rest.
It transcends view and meditation, free from assertion and negation, no coming and going,Free from extremes, non-dual, like māyā and a dream.The purpose of [the teaching on the] Two Truths42 is the prevention of attachment to
(phenomena) as real.In the actual meaning there is no absolute and relative.Things are not present as they are (mentally and conventionally) construed,(But) one is bound in the net of apprehending them as “this is.”43 Whatever one asserts, he will fall into the extremes of attachment;And through efforts and achievements, sasāra will not cease.
Good and bad karma cause wandering in this world, andThe experiences of happiness and suffering, high and low, are like the revolving of anirrigation wheel.In the sasāra of the three times, beings of the three spheres
44 wander in delusion;They are tormented by the disease of ignorance, fabrications,45 and efforts—