If you wish to look into the mirror of mind's nature, Don't look outwards, but turn within. Looking outwards brings perpetual delusion. But look within and you'll see your own mind. Don't follow past thoughts, Nor anticipate thoughts to come, And as for present thoughts and agitation, As soon as you turn your mind inwards, Don't try to adjust or modify it in the slightest, But leave it, just as it is, totally free, in its own natural resting place. Leaving thoughts in their natural place of rest like this Is not the actual main practice, but simply the way to leave the mind. Yet in that very experience of leaving the mind in this way You're on the verge of meeting the rigpa of the main practice. As soon as you leave the mind in its natural state, Thoughts will naturally cease and be gone. What is left when the natural radiance of thoughts has vanished, Is the essence of mind, empty and vivid. Free of fixation, dimension or limit, There arises a space-like experience. This is the empty essence, the dharmakāya. In this empty state, The nature of the mind is clear and lucid — Free of any actual characteristic one could point to, It is the natural clarity of the mind, unrestrained and unimpeded. Innately cognizant, it's the saṃbhogakāya. Besides this cognizant yet empty rigpa, There is no other one that sees. What is seen is the empty dharmakāya, And the one that sees it is cognizant wisdom, These two can be referred to as ‘empty’ and ‘cognizant’, Or as ‘all-pervading space’ and ‘wisdom.’ But they're not two different things: The nature of that which is empty is clarity, And the essence of that which is clear is empty. Therefore, clarity and emptiness are an inseparable unity. Since they're not different, but of a single taste, There's no duality of something seen and one who sees it, This is ‘seeing’ in a non-dual way. Hence it is called ‘self-knowing rigpa.’ The mind sees itself by itself. In the experience of the single taste of clarity and emptiness, Good and bad — saṃsāra and nirvāṇa — are of equal taste. Thus, ‘saṃsāra and nirvāṇa’ are not different. This is the Great Perfection, Dzogpachenpo. This Great Perfection, When it is realized by anyone at all, Brings impartial compassion And unlimited pure perception — Arising effortlessly and naturally in the mind. This is all-pervading compassion, the nirmāṇakāya. This, therefore, is the three-kāya rigpa. Decide that there is nothing else apart from this. As long as you're undecided, you’ll be scattered And never realize the nature of mind. Decision must be made in certainty. This is the view of the Great Perfection.