English
The so-called four objects of gathering are said to be the Dharma for accomplishing the benefit of others. In general, meditating on one's own mind by oneself is the Prajnaparamita. This is the yoga of self-luminous nature. For all appearances and sounds, from the very beginning, It is sealed, this is the Great Seal (Mahamudra). In the mandala of samsara and nirvana, If you do not understand the nature of the mind, Then all the Dharma practices are also the cause of gods and humans. Now, even if you think this is the ultimate emptiness, It is close to falling into the realm of formlessness. Even if the actions of body and speech are profound, They are the sons of the thirty-three gods. In the tent of the heart (Sanskrit: Citta), Even after meditating on the precious Guru, Do not hesitate in devotion. Observe your own mind and rest in equanimity. Constantly meditate on loving-kindness and compassion. Since emptiness and awareness are inseparable, There is no affirmation or negation of conceptual and non-conceptual thoughts. Since appearance and emptiness are inseparable, There is no acceptance or rejection of afflictions and wisdom. Since self and other, good and bad are inseparable, There is no acceptance or rejection of gods and demons. Since samsara and nirvana are inseparable, Why should there be affirmation or negation of happiness and suffering? You, do not accept or reject, practice Mahamudra. Rest in the state of equanimity and evenness. Abide in the state of many tastes in one. Let go without hope or fear. Abandon without clinging to self. There is no difference between one's own mind and the Dharmadhatu. There is no difference between life and death. The unchanging fundamental faith is the root of all virtues. The altruism without self-interest is the root of the Mahayana path. In any case, abandon unnecessary attachments, This is the root of transforming the mind into Dharma. Experience, realization, and faith, Are necessary for the practitioner. Being able to maintain equanimity no matter what circumstances arise, Is necessary for those who can improve their state. As soon as illusory experiences arise, One thinks that the conceptual thoughts of the eight worldly dharmas have subsided. One thinks that one will not sink in water, will not be burned by fire, There is no heat, cold, or suffering, etc. Furthermore, there are the eight qualities, etc. When sporadic qualities arise, The demon of pride and conceit will appear, Therefore, there is a danger of meditation declining. So, abandon attachment to goodness and the mind of joy as you please. The meditator who is fond of dreams, Is trapped in the bondage of dualistic clinging. The one who is fond of the qualities of greatness, Is carried away by the wind of distraction. When meditation is included in the assembly, Effort.
Chinese
于无有之界自然入， 佛与轮回之界限中， 觉性有刹那之差别。 三界轮回之显现皆， 乃不识自面之心的显现。 心之刹那知晓一切义， 彼即名为佛之智慧。 唯一智慧之自显现上， 安立三身五智之名。 自性空性离边者， 名为法身极宣说。 彼心之明分无有断， 具足相好之坛城等， 恒常不断显现者， 转成能仁圆满报身。 于未证自性之有情， 为悲心周遍如虚空故， 于何当调以何为方便， 了知胜者为化身。 虽刹那间遍知一切所知， 然于此与彼无有执着， 恒常不断且周遍一切， 如镜中之影像般故， 此乃大圆镜智。 见诸法平等性故， 具足自他平等之大悲， 此乃平等性智。 无有贪执而于一切事物， 自性明了且未曾逝没， 以无见之方式而见， 此乃妙观察智。 于无分别任运成就中， 利生无偏而生起者， 成所作智者， 犹如如意宝珠。 法界性智者， 无有偏袒且无有边际， 不可言说之界的心性， 一切智慧皆由此而生。 心若具有垢染时， 业惑痛苦无尽显， 从心而生且融入心。 瑜伽安住于道时， 清净与不清净相杂时， 身语意之验相与功用， 心显现之功德有多少， 从心而生后融入心。 心性极为清净时， 立名为佛陀， 三身与五智， 功德事业无有尽， 心之自力恒不断。 有情菩萨与， 名为佛陀等三种， 乃唯一心性之名安立也。 心性若得稳固时， 基道果三得稳固。 胜法之王大手印， 一知一切解脱当精进。 我等无偏无私之， 瑜伽
English
Into the realm of non-existence, it naturally enters, Between the Buddha and samsara, in the boundary, There is a difference of a moment of awareness. All appearances of the three realms of samsara, Are mental appearances of not knowing one's own face. A moment of mind knows all meanings, That is called the wisdom of the Buddha. On the self-appearance of the single wisdom, The names of the three bodies and five wisdoms are given. Self-nature emptiness, free from extremes, Is proclaimed as the Dharmakaya. The clarity of that mind, without cessation, Mandala, etc., with pure marks and signs, Constantly appearing without interruption, Transforms into the Enjoyment Body of the Able One. To sentient beings who have not realized self-nature, Because compassion pervades like space, Whatever needs to be tamed, shown as a means, Know the Victorious One as the Emanation Body. Although in an instant, all knowable things are known, Yet there is no grasping onto this or that, Constantly without ceasing and pervading all, Because it is like an image in a mirror, This is Mirror-like Wisdom. Seeing the equality of all dharmas, Having great compassion with equality of self and others, This is Equality Wisdom. Without attachment or obstruction, of all things, Self-nature is clear and has not passed away, Seeing in a way of not seeing, This is Discriminating Wisdom. In spontaneous accomplishment without conceptualization, Benefit for beings arises impartially, The Accomplishing Wisdom, Is like a wish-fulfilling jewel. The Wisdom of the Dharmadhatu, Is impartial and without limit, The mind-essence of the inexpressible realm, All wisdoms arise from this. When the mind is stained with impurities, Karma, afflictions, and suffering appear endlessly, Arising from the mind and dissolving into the mind. When the yogi abides on the path, When purity and impurity are mixed, The experiences and abilities of body, speech, and mind, How many qualities of mental appearance, Arise from the mind and cease in the mind. When the mind-essence is extremely pure, The name "Buddha" is given, The three bodies and five wisdoms, Qualities and activities are inexhaustible, The mind's own power is continuous. Sentient beings, Bodhisattvas, and, The three called Buddhas, Are names given to the single mind-essence. When the mind-essence is established, The three, ground, path, and result, are established. The Great Seal, King of the Supreme Dharma, Strive diligently for one knowing all liberation. We, impartial and unbiased, Yogis
Chinese
敬献给觉丹达热纳塔！由于具有信心和福分的友人与弟子们的劝请，我舍弃了无边词句的繁琐，不顾及文句是否工整，以简略的文字写下了甚深修持的要诀劝诫之语并敬献上。 观修行为三者的窍诀，显密道之精华。 顶礼 गुरु(梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思： गुरु)。 大乐法身虚空清净中，一切三有显现任何皆生起，俱生原始之智慧现前，以一切事物敬礼至上师。 为使通达不可言说之自性觉性胜义谛，故应具信弟子之劝请而于此处宣说。 真实义虽非言词之境，然依名言能通达胜义谛。 为能确立事物之实相，当了悟无谬见之甚深秘密。 为能如实地体验实相，修持禅修之要诀必须无谬。 为使因果缘起不虚，故当珍视行持之完全清净。 基础之实相如实显现，因果无别果显现之要诀。 自性不变异与离戏论，俱生与自明自显，以及周遍无边离言说，此乃实相见之七要诀当知。 无论世间轮回如何生灭，虚空无有宽窄亦无有变异。 轮回涅槃苦乐高低一切法，心之自性无有善恶之转变。 任何显现生起故非空无，自性离能所取故非实有。 于本初即非任何之自性中，远离心所安立之一切戏论。 事物之实相此心之自性，并非新生乃是本初俱生。 过去未来现在三时，唯是名言而已自性无有差别。 非是空无，以觉性空性无有间断故，虽明然无所执且无所依。 轮回与涅槃之一切显现，恒常生起且生起之时即是空性。 于此虚空自性之空性中，无有东西等方所远近。 如说柱之虚空瓶之虚空，唯是言词然谁亦不能分别。 是故心亦如虚空般周遍
English
Homage to Jowo Tāranātha! Due to the urging of friends and disciples who possess faith and fortune, I have abandoned the endless elaboration of words. Without regard for the elegance of composition, I have written and offered in brief words the essential instructions for profound practice. The essence of the sūtra and tantra paths, the instructions on the three—view, meditation, and action. Namo Guru. In the pure sky of great bliss dharmakāya, all appearances of the three realms arise. May the coemergent primordial wisdom be manifest. I prostrate to the supreme guru with all things. To realize the inexpressible self-awareness, the ultimate truth, I will speak here at the urging of faithful disciples. Although the definitive meaning is not the realm of words, one can realize the ultimate truth through symbols. In order to establish the nature of reality, one must realize the definitive secret of the unerring view. In order to experience reality as it is, the key to meditation practice must be unerring. In order for cause and effect, interdependent origination, to be unfailing, it is essential to cherish the complete purity of action. The ground's reality is manifest as it is, the key to the manifestation of the result, where cause and effect are inseparable. The nature is unchanging, free from elaboration, coemergent, self-aware, self-illuminating, all-pervasive, boundless, and inexpressible. These are the seven key points of the view of reality that should be understood. No matter how the world and existence arise and cease, the sky has no width or narrowness and does not change. In all of saṃsāra and nirvāṇa, happiness and suffering, high and low, the nature of mind has no change of good or bad. Because all appearances arise, it is not nonexistent. Because the nature is free from grasping, it is not existent. In the nature that is not anything from the beginning, it is free from all elaborations established by the mind. The reality of things, the nature of mind, is not newly created but coemergent from the beginning. The three times—past, future, and present—are only terms, and their natures are not different. It is not nothingness, because awareness and emptiness are uninterrupted. It is clear but without grasping and without support. All appearances of saṃsāra and nirvāṇa constantly arise, and when they arise, they are empty from the very beginning. In this emptiness of the nature of the sky, there is no near or far, no east or west. The sky of the pillar, the sky of the vase—these are only words, and no one can distinguish them. Therefore, the mind is all-pervasive like the sky.
Chinese
遍布一切。没有修习的错乱心性，以及，道之阶段瑜伽士之心，清净错乱显现圆满佛陀之心，名称各异，意义上没有差别。显现任何事物，却又不是任何事物，空明，离于执著，唯一之中，只是由错乱而分别安立。于任何处皆无所执，故离于边。若执为实有，则是常边，若执为空性，则称为断边。于任何处皆不成立，故超越心识。好坏、实有、非实有、有为法以及，无为法等，显现和声音的，无论说多少名称和术语，也不会证悟实物的实相，由于无法如实描述其安住方式，故超越言语之道，不可言说。凭借具德上师的加持，唯有自证才能体验。宗派各异，多种见解的意义，与一切相同，且超胜一切。其他宗派仅修习实相的局部。唯有此为无谬的原始状态。声闻乘修习人无我，自生佛所执之境皆为无实，瑜伽行派修习二空智慧，中观派说一切法皆无实。外密宗显现空性本尊身，无上密宗修习乐空无别，一切皆是自心唯一的名称。唯一自心即是最终的定论。由于远离能作、所作和作者，故称人无我即是此心。一切境相皆是心性唯一的游舞，因此所执为法无我。如水波与水无别一般，一切显现皆是自心唯一的游舞。因此无有能取和所取的差别。自性光明空性，无有间断的此，是无二智慧胜义谛。由于无有可依赖和可指向之物，且无所执，超越言说之境，故是未曾存在过的法性。显现轮涅一切之相，且显现之初即是空性，故为空明。无常、痛苦等仅是术语，意义上本体不成立，如谷响一般。于自性不变的大乐之中，无有任何可执。