Chinese
离戏的智慧， 并非无明的黑暗， 三时所知的一切坛城， 所有如是如量的状态都清晰了知。 从大智慧的无碍自显中， 在其他众生清净心的明镜里， 显现无数色身的影像。 由此无需勤作自然成就， 对三时所有应调伏的众生， 示现随其所应的利生事业。 如是甚深殊胜的教诲， 融入您圣者的心中之后， 愿您为无量具缘所化众， 施予甘露妙法的盛宴！ 此乃应多康下区之请，由吉祥觉囊派大德，圣教宝幢持有者，喇嘛噶孜巴·贡噶伦珠所劝请，嘉康巴·达热纳塔所说。 嘉康巴·达热纳塔之语，致信于山居者南喀僧格： 修行增上，甚为欣慰。我等亦法务增盛。关于正题，略说与实相相关的言语：实相义之佛陀，无需向外寻觅，本来就存在于自身之中。不仅自身如此，一切有情皆是如此。不仅有情如此，一切显有轮回涅槃皆是此之自性。依靠上师的加持和窍诀的要点，若能认识自己的面目，则本有的法身便能断除有无之边。反之，即使存在也无济于事。证悟此之方法是：首先将内执之心自身清净，需要将能执之本身放任自解脱。如此一来，之后所执之境自然清净于本位。如是仅是认识自性，若无忆念执着的改造，那还需要说其他的观点作甚？仅仅是觉性，瓦拉拉、忽悠悠，是永远不会断绝的。用语言说“就是这样”与自己的体验相符，无论如何也无法言说。用游动分别的意识说“就是这样理解的”，无论如何也无法做到。非此非彼，任何方所和方所的任何部分都无法概括。若认为存在于觉性和知性的体性中，也是自
English
The wisdom free from elaboration, Is not like the darkness of unawareness, It clearly knows all the mandalas of knowable things of the three times, The state of affairs as they are and in their extent. From the unceasing self-appearance of great wisdom, In the mirror of the pure minds of others, Appear countless reflections of form bodies. From that, spontaneously, without effort, To all the beings to be tamed in the three times, Activities are engaged in according to what is appropriate to each. Thus, may this supremely profound instruction, Having entered the heart of you, the holy one, May you bestow a feast of the nectar of the sacred Dharma, Upon the immeasurable assembly of fortunate disciples! This was spoken by Gyalkhampa Tāranātha, urged by the great holder of the Jo-nang tradition from the kingdom of lower Do-khams, the upholder of the precious doctrine of the Victorious One, Lama Ka-shipa Kunga Lhundrup. The words of Gyalkhampa Tāranātha, sent as a message to the hermit Namkhai Senge: I am pleased that your practice is increasing. My Dharma activities are also increasing. Regarding the main point, I will briefly speak about words related to reality: The Buddha of the meaning of reality need not be sought outside, it is there from the beginning within oneself. Not only oneself, but all sentient beings have it. Not only sentient beings, but all appearances, existence, samsara, and nirvana are in its nature. If one knows how to see one's own face by relying on the blessings of the lama and the key points of the instructions, then the Dharmakaya that has been there from the beginning will cut off the extremes of existence and non-existence. Otherwise, even if it exists, it will not help. The method for realizing this is: first, purify the mind that grasps inwardly, and one must let the grasper itself self-liberate. If that happens, then what is grasped later will be purified in its own place. Furthermore, if there is no fabrication of memory and grasping in just recognizing one's own nature, then what need is there to mention other views? Just awareness, wal-la-la, fleetingly, will never cease. To say in words "it is like this" and to be in accordance with one's own experience, one cannot express it no matter how one tries. To say with the mind of moving thoughts "it is understood like this," one cannot accomplish it no matter how one tries. Neither this nor that, it is not encompassed by any place or part of a place. Even if one thinks it exists in the essence of awareness and knowledge, it is self-
Chinese
刹那的自性是：像这样的感受，像这样的觉知，所谓的能感受和所感受，能觉知和所觉知，任何都没有经历过，这本身就是庸常意识的自性，也是一切法的实相。在经论的法相术语中，称之为超越声音和分别念的境界，不可言说，离戏论，各自以自证智所证悟的智慧，空性，胜义谛等等，出现了无数美好的法相术语和悦耳的名称。对于没有自性可言的显现，无论是生起信心和慈悲等善的分别念，还是生起贪嗔等五毒烦恼，又或者是土地山石等无记的显现，无论是什么样的显现，都要在生起的那一刻就认识到。所谓认识到，并不是在第一个刹那生起分别念之后，第二个刹那才追逐着生起了分别念的想法。即使是同时，也不能以认为是分别念的想法来臆造。如果追逐和臆造的念头自己都不认识自己，就像对别人说安静，自己却大声喧哗一样。自己不认识自己，却自以为是地认为其他的意识能够认识，这是一种臆造的欺骗。那么，什么是认识到自己的本性呢？就是在显现生起的那一刻，就在那唯一的刹那，不对它进行任何改造，自然而然地觉知，这就是所谓的认识。如果念头生起时，念头自己认识到念头自己，那就没有鸟飞过的痕迹，念头自然解脱，烦恼自然解脱。对于这一点，也要根据烦恼、分别念、外境等力量的大小，分别念的显现有的清晰，有的模糊，就像水中倒影一样，或者像光明遍布虚空一样，除此之外，显现本身也无法确定它是什么，虽然显现的方式不同，但其本质没有区别。顺应心意的显现方式千差万别，无穷无尽，无法用语言表达。因此，一切显现都是原始的根
English
The nature of a moment is: experiencing such awareness, abiding in such knowing, the experiencer and the experienced, the knower and the known, none of which have ever been experienced, this itself is the nature of ordinary consciousness, and the reality of all phenomena. In the terminology of the scriptures, it is called transcending the realm of sound and concept, inexpressible, free from elaboration, the wisdom that is individually realized by self-awareness, emptiness, ultimate truth, etc., countless beautiful Dharma terms and pleasant names have arisen. Regarding the appearances of that which has no inherent nature, whether it is the arising of virtuous thoughts such as faith and compassion, or the arising of the five poisons of afflictions such as attachment and hatred, or even the appearances of neutral thoughts such as earth, stones, mountains, and rocks, whatever arises, it must be recognized at the very moment it arises. Recognition does not mean that after the first moment of conceptual thought arises, in the second moment one chases after the thought that a conceptual thought has arisen. Even if it is simultaneous, it is not permissible to fabricate it with the thought that it is a conceptual thought. If the mind that chases and fabricates does not know itself, it is like telling others to be quiet while making a loud noise oneself. If the one who recognizes does not know himself, but presumes that another consciousness can recognize him, it is a fabricated deception. So, what is meant by recognizing one's own nature? It is that at the moment when appearances arise, in that single moment, without any modification, naturally recognizing itself, that is what is called recognition. If the movement itself knows the movement itself, then there is no trace of a bird's path, the movement is naturally liberated, and the afflictions are naturally liberated. In this, also, due to the difference in the strength of afflictions, conceptual thoughts, and external conditions, the appearances of thoughts are sometimes clear and sometimes unclear, like reflections in water, or like a single radiance pervading space, but apart from that, the appearances themselves cannot be identified as being this or that, although the ways of appearing are different, their essence is no different. The ways of appearing that conform to the mind are countless and endless, and cannot be expressed in words. Therefore, all appearances are the primordial root
Chinese
因為除了拉瓦（la ba）消融時顯現之外別無他物，所以尋找自相的念頭也找不到。當這個發生的時候，第二個要點是外在所取的對象清淨，所謂的現象在自身解脫，是順帶而來的。也就是說，土地、石頭、山、岩石、生長的樹木、森林、敵人和朋友、眷屬和財物、交往認識等等，所有內外顯現的一切，僅僅是顯現，不被對境的執著所玷污，僅僅是顯現、僅僅是生起，那就是自知自明。在生起的時候，在明亮的時候，在顯現的時候，沒有這個是對的、這個是不對的這種判斷。那才是所謂的現象在自身解脫。就像夢境的顯現或者鏡中的影像一樣，認識到這一點，對實物的執著自然消失。這樣，內外二者在自身清淨，那就是能取所取二取的意義。不間斷的覺知，以及清明、清晰、鬆坦、無作的自覺，這種無法用語言來形容的狀態，大概就是所謂的原始法性這個巨大的聲音吧。所有的修行人都說法性母子相會，或者說不相會，說了很多讚美的話。但實際上，重要的是親見能取所取在法界中解脫的本面。還有，現在這種空明澄澈的顯現就是法身。各自相續中赤裸裸的不間斷的覺性就是智慧。但有些人聚在一起說些空話，有些人暗地裡支持虛假的善良，這些都沒有意義。說著好聽的佛法，卻有可能最終什麼都沒有。實際上雖然是這樣，但即使是這樣，也可能沒有任何幫助。雖然這個世界的基礎完全依賴於水，但就像在乾旱的荒漠中渴死的人一樣。如前所述，如果對實相有了透徹的認識，輪迴和涅槃的自性就是平等的。因此，除了這種空明澄澈的顯現之外，不可能再尋找到涅槃。無論生起多少念頭，生起也是從自性法界中生起，滅去也是在那種狀態中滅去。即使不間斷地存在，也沒有超出那種自性。如果能夠在不被概念所染污的覺性之上，以覺性來把握要點，那就非常重要了。在見解方面，這就能夠做出決斷。
English
Since there is nothing other than the arising when the lava melts, the search for self-characterized thoughts is fruitless. When this happens, the second point is that the external objects of grasping are purified, and the so-called phenomena dissolving in their own place comes along as a side effect. That is, earth, stones, mountains, rocks, growing trees, forests, enemies and friends, retinues and possessions, acquaintances, etc., all internal and external appearances, are merely appearances, not defiled by the grasping of objects. The mere appearance, the mere arising, is self-knowing and self-illuminating. At the time of arising, at the time of clarity, at the time of appearance, there is no judgment of what is right and what is wrong. That alone is called phenomena dissolving in their own place. Just as the appearance of a dream or the reflection in a mirror, recognizing this, the grasping of objects naturally ceases. Thus, the purification of both inner and outer in their own place is the meaning of the non-duality of grasper and grasped. The uninterrupted awareness, the clear, the lucid, the relaxed, the effortless self-awareness, this state that cannot be described in words, is probably the great sound called primordial Dharma nature. All meditators say that Dharma nature mother and child meet, or do not meet, and say many praises. But in reality, it is important to directly see the face of the grasper and grasped dissolving into the Dharmadhatu. Also, this present empty and clear appearance is the Dharmakaya. The naked, uninterrupted awareness in each individual's continuum is said to be wisdom. But some people gather together and say empty words, and some secretly support false goodness, all of which is meaningless. There is a danger of speaking beautiful Dharma words but ultimately having nothing. Although it is actually like that, it may also be of no help. Although the foundation of this world is entirely dependent on water, it is like many people dying of thirst in a barren desert. As mentioned above, if there is a thorough understanding of the true nature, the nature of samsara and nirvana is equality. Therefore, it is impossible to seek nirvana separately from this empty and clear appearance. No matter how many thoughts arise, arising also arises from the nature of the Dharmadhatu, and ceasing also ceases in that state. Even if it exists uninterruptedly, it does not go beyond that nature. If one can grasp the key point with awareness on top of awareness that is not defiled by concepts, that is very important. In terms of the view of the nature of reality, this can make a decision.
Chinese
能够到来。关于使用方法方面，总的来说，积累资粮的次第，从不变成散乱之因的角度来说，随顺自己的意愿即可。对于上师的虔诚和对于众生的慈悲，是绝对不能缺少的。而且，不要让那实相的见解和方法本身变成轮流替换，在无有自性执着的境界中，生起虔诚和慈悲，并且，虔诚和慈悲的强烈光芒，也要从其自身之时起，就认识到无有戏论的自性，这一点非常重要。无论做什么善行，都为了众生的利益而回向，这样才能增长广大，这一点也很重要。作为所依的甘露丸和加持丸，用布包裹并盖上印章。虎年四月的吉祥日为吉。吉祥！这是为了启发堪布释迦日旺的心意而作。 实践要点已达精髓处， 诀窍精要三句之教言， 必要之时定能利益故， 似已汇集所有之法要。 当下显现如幻化一般， 光芒显现于虔诚之中，此为一。 于六道众生大悲痛彻骨， 舍弃贪执偏袒诸方为二。 此心觉之王离诸边， 原本无作无散而守护为三。 此三要点摄为一体者， 乃是何时需用皆有益之法。 即是说，无论是快乐和痛苦，喜悦和不喜悦，贪恋和憎恨等等的各种显现，无论出现高低希望和疑虑，都将那本不存在却显现的如幻之物，以“阿”字（藏文，梵文天城体，अ，a，无）击碎，从那远离破立取舍的状态中，觉性明空无执着的光芒，仅仅是生起对于上师的虔诚和渴望，就能彻底斩断中阴等处的迷惑。还有，对于那些没有证悟实相如虚空，显现如幻化的众生，心生怜悯！生起那远离亲疏偏袒的大慈悲，当他自己观看自己的面容时，就在那无执无恋的状态中安住，仅仅是修持这个，就能驱逐痛苦。心安住或者动摇，就在他自己的当下，对于任何显现都不作改造，坦然处之，在那样的状态或者自生显现中安住，这样一切显现都安住在那个法界中，修持这个就能降伏烦恼。