English
All that arises is of one taste, If you accept or reject, negate or affirm, you harm yourself and invite sin. Do not deliberately suppress disturbing emotions and thoughts, Without seeking excellent wisdom and miracles elsewhere. What is to be abandoned and what is to be embraced are of one taste, their essence is not different, Since they are not established separately from the primordial expanse. Rest equally in that state of equanimity. When you have become one with the realm of effortless non-action, However the appearances of elaboration may appear, Like the moon in water, they are without action, without a master. However the appearances of objects, such as forms, may arise, Since they do not go beyond the meaning of the innate nature, There is no need to manipulate them, leave them as they are. Like the sky, they are unchanging. Whatever actions of body, speech, and mind you do, And however you practice with elaboration, All are the innate, co-emergent, Practice in the state of knowing them as mere self-radiance. The qualified lama is merely the appearance of your own mind, The lama's nature is clear and empty, without arising or ceasing. Know that your own mind is one with that. All appearances are merely reflections of the mind. Your own mind, the lama, and the three appearances, Though different in name, have no difference in meaning. Realize that all are of one taste, like the sky. If you realize the Dharmakaya, you have true devotion. Whatever actions you perform in the relative appearance, Are merely the self-appearance, the play of the Dharmakaya, And the means of leading other sentient beings into samsara. When you see only that, your devotion has reached its limit. Seeing whatever you do as the play of wisdom, Is called devotion to seeing the lama as the Sambhogakaya. Knowing that whatever good or bad you do is only for the sake of others, Is seeing the qualified lama as the Nirmanakaya. Seeing the lama and your own mind as inseparable, as the Dharmakaya, The realization of the meaning of the abiding state is unchanging. Devotion to the perfect Sambhogakaya and the Nirmanakaya arises, Effortless benefit for others and activity will arise, it is said. This is a brief explanation of how to practice meditation. View, meditation, and conduct lead to the ultimate end, It is important to have practice, acceptance, and rejection without error. Although the results of black and white karma are not deceiving, Appearances are like illusions, without inherent existence. Abandoning evil, accomplishing virtue, and the Middle Way, Whatever you do, transforming it for the benefit of others, and at all times, Relating pure vision, deity, and emptiness, Practice without straying from the primordial expanse. Thus, the seven abodes are pure conduct. The cause and effect of non-virtue are empty from the beginning. Well.
Chinese
以领悟之门而断除，日夜半刻勤奋行善，如水中月般无有我慢骄矜。对于任何欲妙都已舍弃贪恋，不以积聚而修持，是具足一切弃舍之行者，如法般毫不费力而获得，将自心置于核心而享用。贪欲之边与劳累疲惫，已舍弃二边，是为中道。以少欲知足而具足之门，如是修持则行为完全清净。无论做什么事，无论发生好事坏事，若以菩提心摄持，即是利他。在座间与座间休息的一切行为中，将显现世间视为清净，修持为本尊之身。所有的一切行为皆是自心，心性离于执著，无有破立。所有的事情都做完后融入空性之中，从空性之中，行为的根本不会停止。认识自性之时，无论做什么样的行为，所作与能作皆是平等一味，是本初的自性。对于从法界之外不会迁变的，为了毫不费力自然成就而努力。若努力于清净的见、修、行三者，对于获得殊胜的果位，还有什么怀疑呢？五道十地的次第现前之后，以具足精进，此生即可成就菩提。自性不变三身和，非为骤然，亦无间断，是不可思议的处所，是成就果位的七个要点。无始之时的法界，是所知事物自性的实相，对于证悟且确定此事，名为获得果位。名为佛陀，甚为贤善，并非从完善而来，乃是基础之实相不变，是自己获得自己的位置。空性的自性是法身，光明的自性是圆满报身，所作所为显现是化身，唯一的心性是三身真实。果位佛陀的一切功德，是心之自显不灭的，能力并非由外缘所生。过去现在未来三时显现的虚幻之法，究竟而言无有过去和未来。对于自性无有执著，哪里会有生灭断绝呢？因为果位的智慧不可思议，超离言语表达的范畴，无法以分别念的智慧来衡量，超离执著好坏的范畴。
English
Through the gate of realization, one abandons, and day and night diligently engages in virtue, yet, like the moon in water, there is no pride or arrogance. Having abandoned attachment to any desirable qualities, one does not accumulate, but practices with complete renunciation. If one attains effortlessly, like the Dharma, enjoying while placing one's own mind at the core, the extremes of desire and weariness, having abandoned both extremes, are said to be the Middle Way. Even through the gate of contentment with few desires, practicing in this way, conduct becomes completely pure. Whatever actions are done, whether good or bad occurs, if grasped by the mind of enlightenment, it is for the benefit of others. In all conduct during sessions and between sessions, take appearances and existence as pure, carrying the path of the deity's form. All conduct is one's own mind, the nature of mind is free from grasping, without affirmation or negation. All actions, having been done, dissolve into emptiness. From the state of emptiness, the root of conduct does not cease. When one knows one's own face, whatever conduct is engaged in, the doer and the done are of equal taste, undifferentiated, the primordial nature. For that which does not change from the expanse, strive to attain effortless, spontaneous accomplishment. If one strives for pure view, meditation, and conduct, what doubt is there about attaining the supreme fruit? After the stages of the five paths and ten bhumis become manifest, by possessing diligence, enlightenment is attained in this life. The unchanging nature, the three kayas, is not sudden, nor is it interrupted. It is an inconceivable place, the seven key points for accomplishing the fruit. The expanse of beginningless time is the reality of the nature of knowable things. To realize and ascertain this, it is named as attaining the fruit. Called Buddha, supremely good, it does not come from perfection, but is the unchanging reality of the ground, oneself attaining one's own place. The nature of emptiness is the Dharmakaya, the nature of clarity is the Sambhogakaya, the appearance of actions is the Nirmanakaya, the single nature of mind is the actual three kayas. All the qualities of the fruit, the Buddha, are the unceasing self-display of the mind, the ability is not caused by conditions. The illusory phenomena appearing in the three times, ultimately have no past or future. For that which has no inherent nature to grasp, where is there birth, cessation, or interruption? Because the wisdom of the fruit is inconceivable, it transcends the realm of words and expression, it cannot be measured by the wisdom of conceptual thought, it transcends the realm of grasping good and bad.
English
From the very beginning, there is no fixed target, Since no place is found for hope and fear, Through diligence without attachment or effort, May the fruit ripen in emptiness. Through the experience of primordial nature, When certainty arises, the path of accumulation, Having ceased, know that the path of joining is born. When the path of seeing, the root severance, is manifest, From then on, in the self-nature of realization, There is no need to newly create or increase. The power of the mirror-like wisdom's appearance, Is that it expands unceasingly in the ten directions. By skillfully applying outer and inner conduct, When the two obscurations are purified from their roots, It is called the fruition of the complete Buddha. Such a gradual practice is as follows: Abandoning busyness, rely on solitary places, Depending on a few resources that accord with meditation, According to the instructions of the holy guru, Practice the essential instructions with one-pointedness. Body and speech are secluded from busyness, And the mind is secluded from ordinary thoughts. When this human body, difficult to find and easy to lose, is obtained, From the suffering of samsara, the wheel of delusion, Certainly emerge, and all limitless sentient beings, Seeing themselves deluded in their own minds, In order to destroy the self-grasping of delusion for all beings, Generate longing for the supreme, unsurpassed enlightenment. At the beginning of the session, cultivate renunciation, refuge, and bodhicitta, At the end, repeatedly dedicate to increase it, cherish this. The actual practice is the two, shamatha and vipashyana, The conduct is the six perfections and the four means of gathering, In between sessions, the seven branches such as prostration and offering, Especially cherish the practice of exchanging self and others. These are the practices of the pāramitās. The essence of the eighty-four thousand collections of dharma. Furthermore, the uncommon path of secret mantra, The supreme key point of taking the result as the path is: When the mind's inherent power is unceasing, There is the ability for the appearance of the form body to arise. In accordance with the ground and the result, cultivate the generation stage, By meditating, impure appearances dissolve into space. From the nature of the basis of bliss and emptiness, Since the abiding of the dharmakaya is not separate, In accordance with the ground and the result, cultivate the completion stage path, By meditating on the inseparability of bliss and emptiness, the dharmakaya is accomplished. Since there are four habitual tendencies of delusion in the mind, In the body, the channels and elements of the four chakras are formed. From this, the deluded appearances of the four states arise. If these are grasped with the key points, they are the cause of the four kayas.
Chinese
在嘎处昏沉睡眠愚痴的错觉显现， 于彼处观修光明大手印， 息灭一切戏论成就法身， 基道果三无念于法界中相融。 喉咙处梦和中阴的光明显现， 梦中天身之道持于喉咙之要， 果为报身清净显现遍涌现， 此三光明细微自性一。 醒时粗大错觉显现脐间力， 幻身天身无实之要亦是彼， 以种种化身成办利乐化身果， 基道果三于粗大显现中相融。 转变的安乐从顶轮之要处生， 猛厉火或事业手印要处击打亦是彼， 果为不变大乐之身， 基道果三于安乐之本体中相融。 心之自性空和光明， 光明之自性光辉种种显现， 自性安乐大乐中安住。 不识自面错觉之四种状态， 自性实相现前四身是。 无上金刚乘之近道之， 要诀精髓摄集亦唯此， 以甚深甘露令自心满足。 如是显密道之诀窍此， 愿具缘您之心意极相应， 令无量众安置于菩提之， 善妙方便成熟解脱愿成就。 此等虽与诸多经验相连， 然非自造杜撰也， 不从他处寻觅精髓之， 无造作自然之见乃， 胜者定解宝王经中， 色之自性是他， 空性未说是他。 谁能善知诸色， 彼则善知空性， 谁能善知空性， 彼则知晓涅槃。 以此方式不能知晓之， 执著相者皆摧毁。 如是说于《楞伽经》中， 世间生灭皆无有， 犹如空中之花。 汝勿执著有与无。 如是说也。 无所执著且无二之， 智慧有而识无有， 无分别之智慧乃， 事业与行为皆相同， 无分别任运成就。 三时诸佛所作事， 佛陀无始亦无终， 最初之