English
Spreads everywhere. The deluded mind-essence without practice, and the mind of a yogi on the path, the mind of a fully enlightened Buddha that purifies deluded appearances, different names, but no difference in meaning. Appears as anything, yet is nothing, emptiness-clarity, free from grasping, in the one and only, it is only separately designated by delusion. Since there is nothing to grasp anywhere, it is free from extremes. If you grasp it as real, it is the extreme of permanence, if you grasp it as emptiness, it is called the extreme of annihilation. Since it is not established anywhere, it is beyond the mind. Good and bad, real and unreal, conditioned and, unconditioned, etc., whatever appears and sounds, no matter how many names and terms are spoken, the true nature of things will not be realized, and since the way of abiding cannot be described as it is, it transcends the path of words and is inexpressible. By the blessings of the glorious and supreme Lama, it is to be experienced only by self-awareness. The meaning of various philosophical tenets, is the same as all and superior to all. Other schools practice only a part of the true nature. Only this is the unerring original state. The Hearers meditate on the selflessness of the person, the objects grasped by the Pratyekabuddhas are all unreal, the Yogacharas practice the wisdom of two emptinesses, and the Madhyamikas say that all phenomena are unreal. The outer tantras manifest the deity's body of appearance and emptiness, the Anuttara Tantras practice the inseparability of bliss and emptiness, all are names of one's own mind. The only mind is the final conclusion. Since it is free from action, object, and agent, the selflessness of the person is this mind. All appearances of objects are the play of the only mind-essence, therefore what is grasped is the selflessness of phenomena. Just as waves are inseparable from water, all appearances are the play of the only mind-essence. Therefore, there is no difference between the grasper and the grasped. This self-nature, clear and empty, without interruption, is the non-dual wisdom, the ultimate reality. Since there is nothing to rely on or point to, and nothing to grasp, transcending the realm of speech, it is the nature of reality that has never existed. Manifesting the appearance of all samsara and nirvana, and being empty from the very beginning of appearance, it is clarity and emptiness. Impermanence, suffering, etc. are only terms, in meaning the essence is not established, like an echo. In the great bliss of unchanging self-nature, there is nothing to grasp.
Chinese
因此是乐空。见解之王，离边如虚空之喻，甚深之处，铭记于心甚好。这些是关于见解的简要情况。见解如虚空般广阔，于禅修中体验至关重要。没有体验的见解，仅停留在意识思辨的理解上。对于初学者瑜伽士来说，要现证本具的智慧自性，非常困难，因此努力修习止观二者至关重要。心的安住九法等，以及修习止的次第，世间和出世间的观，等等分类很多。我喜欢精要，因此在此不作诸多阐述。甚深之实相与体验，以及与之相关的少许是，交替修习观察和安住等，经论中多有阐述。那也可以转为道用，但对于持有诀窍者则不需要。自性本初离戏，认识到如是之方法之王，无与伦比的是，对具相上师的虔诚。为了自己的心能自主，修习止。自性本初离戏，为了生起定解，应当寻觅自心。一旦确定了自心，仅仅认识它就足够了，因此不离忆念持续不断地修习。没有忆念，就难以认识。因为实相是本初的，所以不造作、自然状态至关重要。因为任何显现都是本具的，所以放松安住是禅修的关键。所有行为和修习的，究竟完成是发挥的关键。视上师为法身，以虔诚的加持作为道用，就是修习禅修。七个殊胜要点是上师的教言，对于将修习推向极致，是不可或缺的关键。不被沉掉和掉举二者所染污的，自心明空无执，放下、去、住、留，获得自在，是止修的基础。如果昏沉，则收紧并提起精神；如果掉举，则放松并降低视线。无论座间做什么行为，保持安住的觉性至关重要。无论是本尊、明点等等，无论说了什么对境的分类，无所依的觉性，在无修中安住，仅此一点就已包含甚深。以自心观自心，明然而不可言说，包含着无法指认。
English
Therefore, it is bliss-emptiness. The king of views, free from extremes, is like the example of the sky. It is excellent to have the profound nature firmly in mind. These are brief points about the view. The view is as vast as the sky, and it is important to experience it in meditation. A view without experience remains only in the understanding of intellectual speculation. For a beginner yogi, it is very difficult to realize the innate wisdom of one's own nature. Therefore, it is crucial to strive in both shamatha and vipashyana. The nine methods of abiding of the mind, and the stages of meditating on shamatha, worldly and transworldly vipashyana, and so on, have many classifications. I prefer the essence, so I will not elaborate on many details here. The profound suchness and experience, and a little about their connection, such as alternating between examining and settling, are extensively explained in the scriptures. That can also be transformed into the path, but it is not necessary for those who hold the key instructions. The nature is primordially free from elaboration, and the king of methods for recognizing it as such, unparalleled, is devotion to a qualified guru. In order for one's own mind to have self-mastery, meditate on shamatha. The nature is primordially free from elaboration, and in order to generate certainty, one should seek one's own mind. Once one has settled on one's own mind, it is enough to simply recognize it. Therefore, continuously cultivate unbroken mindfulness. Without mindfulness, it is difficult to recognize. Because the nature of reality is primordial, the uncorrected, natural state is crucial. Because whatever arises is innate, relaxing and abiding is the key to meditation. The ultimate accomplishment of all actions and practices is the key to bringing forth. Seeing the guru as the dharmakaya, using the blessing of devotion as the path, is practicing meditation. The seven supreme key points are the guru's teachings, and are indispensable for bringing practice to its culmination. One's own mind, clear and empty, without grasping, unadulterated by dullness and agitation, letting go, going, staying, and remaining, attaining freedom, is the foundation of shamatha meditation. If dull, tighten and bring forth vigor; if agitated, loosen and lower the gaze. Whatever actions one does in between sessions, it is crucial to maintain the awareness of abiding. Whether it is a deity, bindu, etc., whatever classifications of objects are taught, the awareness without support, abiding in non-meditation, is all that is deeply contained. By looking at one's own mind with one's own mind, it is clear, inexpressible, and contains the unidentifiable.
Chinese
。 现象的色、处和时间， 寻而不得，得见本初之实相。 彼时自心空明法身， 恒常存在，然往昔未曾知晓。 需有无间断之认识， 故以恒常忆念护持至关重要。 所忆与能忆未净于法界， 生起忆念之时，当知观照自面。 忆念衰退之时，则与凡夫无异。 认识乃忆念之根本所在。 无有认识之安住即是愚痴。 认识自面之后，分别念即是法身， 知晓则一切皆为法身之妙用， 否则一切皆是戏论之迷惑。 水与灯火，安住于自明一体之中。 如大婆罗门所言。 无造作、原原本本乃修持之精髓， 造作之体验，纵佳亦如负债。 以理智分析之空性禅修， 以及收放次第之执取后破除之空性， 以及本尊禅修、念诵咒语等之加持， 以及修习脉之瑜伽之空性体验， 以及修习气之窍诀之明， 以及修习明点之乐之智慧， 以及恒常显现之各种生起次第， 一切皆依赖于因缘且为暂时性。 如药物咒语齐备所见之幻术， 因缘聚合之时则生起，否则不生起。 不稳固、无常、增减、飘忽不定。 非为本初，乃暂时生起且坏灭。 若以无造作、本然之修持所摄持， 则彼等一切皆为不变之法身。 以分别念所作之禅修，纵然如何殊胜， 亦如糠秕，毫无实义，徒劳无功。 以“殊胜”之名而作对治， 以及以分别念之错乱而作各种造作， 此等犹如云雾遮蔽虚空， 乃观照实相自面之障碍。 金之微粒无需转为黄金， 一切显现声响皆为自性离戏， 无需以方便新造戏论。 安住于彼自性之中，不作修饰。 若无有分别念而认识自面，心安住， 则于如虚空般之状态中，安然禅修。 无论善恶分别念如何生起， 皆不作修饰，任其自然。 烦恼生起，然所生起者即是明空。 出离心、慈悲心生起，亦是明空。 何
English
Phenomenal forms, colors, places, and times, When sought, are not found; the primordial state is seen. At that time, one's own mind is the empty-clear Dharmakaya, Always present, yet previously unknown. Since continuous recognition is necessary, it is crucial to constantly maintain mindfulness. Unless the object and subject of mindfulness are purified in the expanse, When mindfulness arises, know to look at your own face. When mindfulness diminishes, it is like an ordinary person. Recognition is the root of mindfulness. Dwelling without recognition is ignorance. Having recognized one's own face, conceptual thoughts are the Dharmakaya, Knowing this, all are the play of the Dharmakaya, Otherwise, all are the deception of elaboration. Let water and fire rest as one in self-illumination. As the great Brahmin said. Uncontrived, unaltered is the essence of practice and meditation, Even good artificial experiences are like debt. The emptiness meditation analyzed by intellect, And the emptiness of grasping and dissolving in stages, And the blessings of deity meditation, mantra recitation, etc., And the emptiness experience of meditating on the channels, And the clarity of meditating on the instructions of the winds, And the bliss-wisdom of meditating on the bindus, And all the various appearances of constant appearance and arising, All depend on conditions and are temporary. Like seeing illusions with the combination of substances and mantras, When causes and conditions come together, they arise; otherwise, they do not arise. Unstable, impermanent, increasing and decreasing, fading away. Not primordial, they arise and cease immediately. If taken by uncontrived, natural practice, then all of those are the unchanging Dharmakaya. No matter how good meditation done by the mind may be, it is like chaff, without essence, futile. Calling it "good" and artificially correcting it, And making various fabrications with conceptual confusion, This is like fog obscuring the sky, an obstacle to seeing the true face of reality. A drop of gold does not need to be turned into gold, All appearances and sounds are naturally free from elaboration, There is no need to artificially elaborate with skillful means. Rest in that nature without fabrication. If you recognize your own face without thought and the mind abides, then meditate effortlessly in that state like the sky. No matter how good or bad conceptual thoughts arise, leave them without fabrication, let them be. Even when afflictions arise, whatever arises is clear and empty. Even when renunciation and compassion arise, they are clear and empty. What
Chinese
所生一切皆一味，若作取舍及破立，反害自身招罪愆。莫以有心断烦恼，毋庸别处觅妙智。舍亲一味体无别，不由本初界生故，当于平等性中住。一旦化入无作境，任运显现诸戏论，犹如水中月影般，无作无主无所依。任凭显现诸色境，未曾离于本初义，无需矫饰且安住，犹如虚空无变异。身语意之诸作为，以及有相之修持，一切皆是俱生智，了知自光而行持。具相上师唯自心，上师体性空明寂，了知自心与其一，一切显现唯心影。自心上师与诸境，名异实同无差别，了知一切皆一味，犹如虚空无分别。若能如是证法身，即是具足真敬信。纵于世俗显现中，所作所为任运生，然皆不过自显现，法身幻化之游舞，以及度化他众入轮回，若能如是见解者，方是敬信达圆满。所作所为皆是智，如是见师报身者，是名见师报身之敬信。无论善恶诸作为，了知唯为利他事，是名具相上师者，见师化身之敬信。上师自心无别故，如是见师即法身，安住实相义不变。生起圆满报身与，化身之真诚敬信，不费吹灰利他事，如是经中如是说。略述修行之次第，见修行果至究竟，行持取舍无谬误，此乃窍诀之精髓。黑白业果真实不虚，然如幻化本无自性。断恶行善修中道，所作所为利有情，时时观想清净尊，不离本初之空性，如是行持恒常住。如是七处皆清净，是为清净之行持。不善之因果，本初即空性。