English
At that time, one will gain firm faith in the Tathagatagarbha, and from that, one will also know that all sentient beings possess the Tathagatagarbha. Therefore, one will not despise sentient beings, one will have loving-kindness towards sentient beings as towards oneself, and with the knowledge that the nature of sentient beings and the nature of the Buddha are the same, one will generate special respect. With the knowledge that one can place all beings in unsurpassed Bodhi, one will generate courage, and one will also have greater compassion for sentient beings who themselves possess Buddhahood but do not know it. Furthermore, one will reverse the attachment to all phenomena such as self and others, samsara and nirvana, happiness and suffering. If one can single-mindedly abide in the equality of self-nature, then no matter which path of Sutra or Tantra one enters, one is touching the extraordinary and profound Mahayana path. This latter, as stated in the Sutras, is "rejoicing in the words of the irreversible wheel," as well as entering the path of definitive meaning, as well as truly entering all vehicles, as well as becoming a disciple to be tamed for the sake of the final wheel, and as well as attaining the position called Bodhisattva of sharp faculties. These are the foundation of the path, so both Sutra and Tantra need them. If one wants to quickly realize the reality of Dharmata by relying on the Tantric vehicle, then one must ripen the cause with the correct empowerment. If one is of dull faculties and needs to tame the continuum, then one must also learn well the generation stage with its branches. For those with sharp faculties, the meaning can be accomplished by the completion stage alone. Both need to practice the profound yoga Mahamudra with great effort as the main way of meaning. That is the six-branched yoga, etc. Although it needs to be realized from the oral instructions of the holy Guru and the teachings of the Bodhisattvas of the ten Bhumis, the essence of the meaning is: completely abandoning all conceptual thoughts, pressing the body with the key points of unwavering yoga, when the nature of mind is clear light, appearing as the supreme empty form Mahamudra possessing all qualities, the method of dissolving the twenty-one thousand six hundred karma winds into space
Chinese
努力之后，不变的大乐将会显现。因此，具足一切殊胜的空性，与不变的大乐相结合，这即是如来藏的真实体现。虽然它从本初以来就存在于众生的心相续中，但尚未显现。通过不分别的方便，在身体上进行要害的按压，以及业风的止息之修持，这些就像从地下挖掘宝藏一样，能够使它显现。现在，即使对于初学者来说，心中不间断地显现出空性之相，这正是心性本身具足一切殊胜空性，并作为轮回与涅槃三界之影像而存在的真实标志。因此，要生起这样的定解。任何显现影像的心，都是远离戏论且不可捉摸的。当痛苦的显现消失，安乐的体验持续时，这就是心性安住于不变大乐的真实标志。因此，必须生起这样的定解。究竟而言，佛陀的智慧在自心之中圆满具足。因此，努力精勤地去除覆盖其上的暂时性污垢，就能迅速地自在地获得圆满佛陀的果位。在此说道：极其难得的珍贵人身已获得，能够清晰地揭示取舍之道的殊胜正法，如若与甘露之海相遇，怎能忍受毫无意义地虚度光阴？当岁月以数字递减时，漫长劫数的时间也会迅速耗尽。争斗时代的人寿又何足挂齿？不要被拖延和懒惰所控制！极其珍爱的身体也会迅速舍弃，国土财富等等又何足挂齿？赞美的歌声和悦耳的言语，如同山谷的回音，毫无意义，谁会执着于此呢？善恶之业跟随心而行，来世生于何处不由自主。当被业力牵引至六道深渊时，一切行为都将欺骗你，唯有佛法才能救度。轮回的痛苦犹如大海，深不见底。
English
Through effort, the great unchanging bliss will manifest. Therefore, the union of emptiness, complete with all perfections, and the great unchanging bliss is the very essence of the Tathagatagarbha. Although it has been present in the mindstream of sentient beings from the very beginning, it has not yet manifested. By applying the key points to the body through non-conceptual means and the practice of stopping the karmic winds, these can be made manifest, just like extracting treasures from the earth. Even for beginners, the uninterrupted appearance of emptiness in the mind is a true sign that the mind itself is endowed with all the supreme perfections of emptiness and exists as the image of the three realms of samsara and nirvana. Therefore, generate such certainty. Any mind in which images appear is free from elaboration and cannot be grasped. When the appearance of suffering subsides and the experience of bliss continues, this is a true sign that the nature of the mind abides in the great unchanging bliss. Therefore, such certainty must be generated. Ultimately, the wisdom of the Buddha is spontaneously present in one's own mind. Therefore, by diligently striving to purify the adventitious stains that obscure it, one can quickly and freely attain the state of perfect Buddhahood. Here it is said: The precious human body, so difficult to obtain, has been obtained. Having met the nectar-like ocean of the sacred Dharma, which clearly reveals all that should be adopted and abandoned, how can one bear to waste time meaninglessly? As the years and months gradually decrease, even the time of long kalpas will quickly be exhausted. What need is there to mention the lifespan of people in this age of strife? Do not be controlled by procrastination and laziness! Even the most cherished body will quickly be abandoned. What need is there to mention lands, possessions, and so on? Praising songs and sweet words are like echoes in the mountains, without essence. Who would cling to them? Virtuous and evil actions follow the mind. One has no control over where one will be born in the next life. When karma leads one to the abyss of the six realms, all actions other than the Dharma will deceive you. The suffering of samsara is like a great ocean, its depths unfathomable.
Chinese
超越（轮回）极其困难。 一个接着一个，如同水中的波浪。 痛苦的轮转没有止境。 名为轮回痛苦的另一种事物， 实际上并不存在独立的自主性。 当心性迷乱的显现生起时， 如同真实存在一般感受痛苦。 譬如某人入睡做梦时， 梦见坠入悬崖，身体受到伤害。 没有悬崖，也没有坠落的身体， 却如同真实坠落一般感受痛苦。 在自他内外器情一切之中， 所谓“我”和“我的”从未成立。 因此，只为自己着想是迷乱。 如同虚空般无边的众生皆是自心的迷乱。 为了使迷乱的海洋干涸， 如果发起自心的大精进， 迷乱消除，在原始的本性中， 将获得恒常安住的佛陀果位。 不清净的显现，能取所取，是轮回的法。 执着它们为存在，是常见。 胜义法界的智慧精华， 若认为不存在，则是断见的下劣者。 补特伽罗等有为事物， 若认为不会坏灭，是常常见。 因果缘起，无碍显现，永不间断， 否认善恶业，是断见。 世俗谛也远离常断二边， 胜义的理证上也舍弃二边。 如是了知，则是清净的见解。 否则，即使口若悬河，也会失去要义。 胜义自性明觉如来藏， 具足一切功德，自性不变。 世俗轮回涅槃诸法从未存在。 清净见解的精髓仅此而已。 恒常以身语意断除罪业， 生起善心和善行， 善语和利益他人的心。 这是大小乘共通需要的行为。 精通一切明处和正法， 获得一切功德，修持一切禅定， 断除一切过失，进入一切乘， 依靠一切方便，成办一切众生的利益， 没有不修持的善法， 一切行为都回向众生， 观修随喜他人的一切善根。 这是大乘一切的行为。 行为纵然贤善，却不执着贤善， 对于取舍之处，如同细致的筛子一般， 行
English
It is extremely difficult to transcend (samsara). One after another, like waves in the water. The cycle of suffering has no end. Another thing called the suffering of samsara, In reality, there is no independent autonomy. When the clear appearance of the mind's delusion arises, Suffering is experienced as if it were real. For example, when a person falls asleep and dreams, He dreams of falling off a cliff and his body being hurt. There is no cliff, and there is no body falling, But suffering is experienced as if it were a real fall. In all of self, other, inner, outer, vessel, and contents, The so-called "I" and "mine" have never been established. Therefore, thinking only of oneself is delusion. All sentient beings as vast as space are delusions of one's own mind. In order to dry up the ocean of delusion, If one initiates the great diligence of one's own mind, Delusion will be cleared, and in the original nature, The state of the Buddha who abides eternally will be attained. Impure appearances, grasper and grasped, are the dharmas of samsara. Holding them to be existent is the view of permanence. The essence of wisdom of the ultimate realm, If one thinks it does not exist, it is the inferior view of nihilism. Persons and other compounded things, If one thinks they are imperishable and permanent, it is the view of permanence. Cause and effect, dependent arising, appear unceasingly and without obstruction, Denying virtuous and non-virtuous actions is nihilism. The conventional truth is also free from the extremes of permanence and annihilation, And the ultimate, even in its reasoning, abandons both extremes. Knowing this way is a pure view. Otherwise, even if one is eloquent, one will lose the point. The ultimate self-awareness, the Sugata-garbha, Is endowed with all aspects, and its nature is unchanging. All phenomena of samsara and nirvana in the conventional truth have never existed. The essence of pure view is just this. Always abandon sins with body, speech, and mind, Generate virtuous thoughts and virtuous actions, Virtuous words and the mind of benefiting others. This is the practice needed in common by all vehicles. Be skilled in all fields of knowledge and the sacred Dharma, Attain all qualities, accomplish all samadhis, Abandon all faults, enter all vehicles, Rely on all methods, accomplish the benefit of all sentient beings, There is no virtuous Dharma that is not practiced, All actions are dedicated to the benefit of sentient beings, Cultivate rejoicing in all the virtues of others. This is the practice of all the Mahayana. Even if the conduct is virtuous, there is no clinging to virtue, Regarding what to adopt and abandon, like a fine sieve, Act
Chinese
所有显现皆知如幻， 胜者之子戒律极清净。 一切显现皆为坛城轮， 一切声响是语心性意金刚。 尤为敬信且离于名相执， 观想上师为诸佛之总集。 以对密咒本尊不退之信心， 视誓言重于性命般守护， 于殊胜之密咒行深怀敬意， 此乃金刚乘之行持。 从细微之自律始断恶行善， 精通伟大者们之方便法门， 对奇妙行亦信解且能容纳于心， 于任何显现皆能等味且无执着。 如是行持则不堕入歧途， 绝不生起自私之贪恋执着， 以慈悲之心唯成办利他之事。 众生虽无自性然于慈悲中， 一切真实行持皆汇集于此。 于一心修持实修之时， 此生短暂无意义如闪电般。 三界痛苦如火坑一般， 对此从内心深处生起强烈出离心。 对痛苦之众生生起慈悲心， 生起修持菩提之强烈责任感。 实相离戏论胜义空性， 善为了解后生起殊胜之信心， 次第修持止观双运。 以分别念之风未动摇之止观， 心性光明空性觉性之胜观， 若修持止观双运瑜伽， 则能迅速战胜烦恼之战场。 念诵密咒观修坛城轮等， 亦为利益他人而行持。 于甚深之要诀如上师之教言般， 精勤修持大智慧之瑜伽。 一切分别念如云般倏忽即逝， 心性离戏如虚空般不变异， 于法界觉性中无动摇而修持， 修持之精要皆汇集于此。 若不谬之修持见修行， 于殊胜之果位有何怀疑？ 因之众会无余圆满具足时， 果之生起谁亦无法阻挡。 胜者曾宣说众多地道次第， 遮止地道次第实乃笑话。 是故次第修习诸道后， 终将到达究竟菩提之境地。 法
English
Knowing all appearances as illusory, The son of the Victorious One's discipline is utterly pure. All appearances are mandalas and wheels, All sounds are speech, and the mind itself is the vajra heart. With utmost devotion, free from clinging to signs, Meditate on the guru as the essence of all Buddhas. With unwavering faith in the secret mantra deities, Holding vows dearer than life itself, With reverence for the supreme conduct of mantra, This is the conduct of the Vajrayana. Starting with subtle self-discipline, abandoning and adopting, Skilled in the methods of the great ones, Having faith in wondrous conduct and accommodating it in mind, One who is equanimous towards whatever arises, without attachment. Acting thus, one will not stray onto wrong paths, Never engaging in selfish clinging, Solely accomplishing the benefit of others with a compassionate heart. Though beings are without inherent existence, in compassion, All authentic conduct is gathered here. When practicing single-pointed accomplishment, This life is insignificant, impermanent, and fleeting. The suffering of the three realms is like a pit of fire, Generate a strong renunciation from the depths of your heart. With compassion for suffering beings, Generate a great sense of responsibility for accomplishing enlightenment. The nature of reality is free from elaboration, ultimate emptiness, Having understood it well, generate supreme faith, Meditate single-pointedly on calm abiding and insight in stages. Calm abiding unshaken by the winds of conceptual thought, Insight into the clear, empty, aware nature of mind, If you meditate on the yoga of uniting calm abiding and insight, You will quickly conquer the battlefield of afflictions. Reciting mantras, meditating on mandalas and wheels, etc., Also accomplish various methods for the sake of others. On the profound key points, according to the guru's instructions, Diligently meditate on the yoga of great wisdom. All conceptual thoughts are fleeting like clouds, The nature of mind is free from elaboration, unchanging like space, Meditate without wavering in the realm of awareness, The essence of practice and meditation is gathered there. If you practice view, meditation, and conduct without error, What doubt is there about the supreme result? When the causes and conditions are complete and fully assembled, No one can prevent the arising of the result. The Victorious Ones have spoken of many stages of grounds and paths, Obstructing the stages of grounds and paths is a laughing matter. Therefore, having traversed the paths in stages, You will ultimately reach the state of perfect enlightenment. Dharma