Part 2 - The fruition refuge

There are five sections

a. The explanation of the objects of refuge:

Now,

The ultimate refuge in the fruition is dharmakaya.
Essence of divinity, Buddha, Dharma, and Sangha,
One’s own luminous mind, free from all complexity.

The vehicle of characteristics maintains that in the fruition refuge one attains for oneself the fruition of buddhahood. In this case, the incidental objects of refuge are the Dharma and Sangha, and the ultimate object is the singularity of buddhadharmakaya.

As for the refuge that goes to the ultimate meaning,
That refuge is singularity, buddhahood.

Though that is so forth is said, dharmakaya is the ultimate object of the fruition refuge, because it is the ultimate three jewels. In the causal refuge dharmakaya comes into the continuities of others; but in the fruition refuge, the nature of one’s own mind, free from all the extremes of complexity, exists as the nature of the three jewels, and we go to refuge with that. The Practice of Wisdom (ye shes grub pa) says:

The Buddha is mind with no need of attaining purity.
Unchanging and undefiled, this is also the Dharma.
Its self-perfected qualities are the Sangha.
Since this is so, one’s mind is what is supreme.

b. The manner of going to refuge

As to how one goes

As for the taking refuge that makes this into the path,...

Before the visualized representations, go to refuge, saying:

“Having visualized that I and all sentient beings are doing this, doing this for as long as the words have power, with these relative visualizations we take the causal refuge.”

c. The explanation of the essence

Thus,

In accord with the cause, everything is one’s mind.
In reality going and goer are non-dual.
This suchness is meditational equanimity.
If we grasp mind and object as two, they are not ultimate.
The refuge of fruition has no aspiration.

Oneself and all sentient beings go to refuge with the phenomenal visualizations of the objects of the three jewels in space. Both also go to refuge with their own minds, which in reality have not a particle of difference from their miraculous emanations.

The essence of all this is the space-like nature of mind that does not fall into partiality. Rest in the simplicity of that. The Middle Length Prajñaparamita says:

Subhuti, whoever does not conceive of even the Buddha, and also does not think conceptually of the Dharma and the Sangha, this is going into the real essence.

The thought that the objects, the three jewels, and the perceivers, oneself and sentient beings, are different does not correspond to the way things actually are. We do not need to aspire to those natures.

d. The explanation of post-meditation

By that the accumulation of wisdom is perfected.
By that the state of dharmakaya has been attained.
Whatever may appear in the post-meditation state,
It should be regarded as being dream or illusion.

This  non-conceptual  emptiness  is  the  accumulation  of  wisdom,  and  therefore dharmakaya is established. The Sutra Teaching the Two Truths (bden pa gnyis bstan pa’i mdo) says:

Mañjushri, by the accumulation of merit rupakaya is attained.  By the accumulation of wisdom, absolute dharmakaya is made to manifest.

All the dharmas of the phenomenal world of  samsara and nirvana,  appearing while  they do  not exist, should be regarded as being within a dream or illusion. As to how, the Vinaya Scriptures say:

By the vast merit that comes to be from this, 
May buddhahood naturally rise in sentient beings.
May I liberate the host of beings
Not liberated by former victorious ones.