Chinese
在显现觉性时，不执著而信任，不要收紧，不要放松，心中不对过去、现在、未来三时的念头作任何分别，自然安住于平等之中，并直视那样的自性。如此观看时，对任何事物都没有执著，并且会生起一种超越心识范畴的赤裸、无造作的明觉。那便是五种智慧的自性，普贤王如来的意。在那样的状态中，不作努力，没有扬弃和安立，持续保持。如《大虚空》中所说： “不追溯过去，舍弃已逝的念头；不迎接未来，断绝心意的连系；中间不执著，安住于虚空的状态。” 以及《权词》中所说：“觉性是心之自性，无造作、清净是智慧，本初未被改造的阿赖耶，安住于大乐自生的法界中。” 此外，在那时，心的本性显现为无执著的觉性，自发地涌现为大乐，不会停止，并且会显现任何作用，超越能修所修的无境自明中彻底舒展。因此说：“显现与空性无别是法身，觉性与空性显现为大乐，远离二元的结合，是普贤王如来的体性。” 安住于那样的状态是最好的。如果生起分别念，就直视任何显现之物的自性。所有已生、将生、正在生的念头都会像旋风一样消失，自生自解的明觉智慧会赤裸裸地显现出来，不作任何分别。在那样的状态中，不作任何执著，自然地保持下去。如此在一切禅定和后得中，以正念作为主导，不让一刹那散乱，生起通达无为、超离心识、本具智慧之状态的定解，并且能毫不费力地使善行和克服违缘的修持变得轻松。第四，像这样显现的各种现象，外在器世间和内在有情众生的自性或实相，虽然从原始以来就是清净的，但由于未能证悟，而受业力支配的这些众生，生起不做作的大悲心。从究竟的层面来说，了知轮回与涅槃的体性为一，将器世间和有情众生的清净显现视为与所有佛陀无二无别。所有这些都是自心，是殊胜的二谛无别。
English
In clarifying the awareness, trusting without clinging, do not tighten, do not loosen, without making any distinctions of the three times in the mind, naturally abide in equality, and directly look at that very nature. By looking in that way, there is no grasping onto anything, and a naked, unelaborated clarity of awareness that transcends the realm of the mind arises. That is the nature of the five wisdoms, the mind of Kuntuzangpo. In that state, without effort, without rejection or establishment, continue to maintain. As it says in "Great Sky": "Do not cut off the past, abandon the thought of what has passed; do not welcome the future, cut the thread of the mind; in the middle, without grasping, rest in the state of the sky." And as it says in "Empowerment Words": "Awareness is the very nature of mind, unelaborated, pure is wisdom, the ground of all, primordially uncorrected, rest in the expanse of great bliss, self-arisen." Furthermore, at that time, the nature of mind appears as ungraspable awareness, spontaneously arising as great bliss, without ceasing, and whatever activity arises, completely unfolds in the objectless self-clarity that transcends meditation and meditator. Therefore, it says: "Appearance and emptiness inseparable is Dharmakaya, awareness and emptiness arise as great bliss, that union free from elaboration, is the essence of Kuntuzangpo." It is best to abide in that state. If discursive thoughts arise, by directly looking at the nature of whatever arises, all thoughts that have arisen, will arise, and are arising will vanish like a whirlwind, and the clear wisdom of self-arising and self-liberation will nakedly arise without any distinction. In that state, without any clinging, naturally maintain it. Thus, in all meditation and post-meditation, through mindfulness becoming the master, without a moment of distraction, a definite understanding arises of knowing how to abide in the state of uncreated, beyond-mind, innate wisdom, and it becomes effortless to make virtuous actions and overcoming obstacles easy to maintain. Fourth, like this, the nature or reality of all the various phenomena that appear, the external container world and the internal sentient beings, although they are pure from the very beginning, because they have not realized this, and these beings who are subject to the results of karma, generate unfeigned great compassion. From the ultimate perspective, knowing the nature of samsara and nirvana as one, view the pure appearances of the container world and sentient beings as inseparable from all the Buddhas. All of these are one's own mind, the superior two truths inseparable.
Chinese
由于认识到其自性为一，一切法皆于寂怒百族之坛城中清净，且彼亦于大密一族中完全清净。因此，所有念诵、禅定等一切所作，皆应作为轮回涅槃广大绳索之嬉戏而行持。如是，应结合学徒之智慧次第而引导，生起动摇、获得、习惯、稳固、究竟五种体验与证悟，从生起次第开始介绍，并由具经验者善加教导，以消除障碍、增进功德，从而使体验证悟如上弦月般增长，次第行持积聚与结合之道。从而，将学人之双运、四种持明，以及非学人之双运、吉祥普贤王如来之果位结合起来，这是确定无疑的。超越言语思维之四灌顶意义，如法修持殊胜法身，为了获得双运吉祥金刚萨埵之无上果位，故作此回向。如是，应如何修持那若空行之灌顶意义之引导文，乃应具慧之比丘邬金索南所劝请，由受持大伏藏法王恩德之嘉若比丘愚者达玛师利所著，书写者为列林法务比丘不变胜成所作，善妙增上！ 上一页 那若空行一印之引导文深道显明。达玛师利。 下一页
English
Since recognizing its own nature as one, all dharmas are purified in the mandala of the hundred peaceful and wrathful families, and it is also completely purified in the one great secret family. Therefore, all recitations, meditations, and all actions should be practiced as the play of the great rope of samsara and nirvana. Thus, the instructions should be given in accordance with the student's level of intelligence, generating the five experiences and realizations of wavering, attainment, habituation, stability, and ultimate completion, starting with the generation stage, and the obstacles should be removed and merits increased by an experienced person who gives good advice, so that the experiences and realizations increase like the waxing moon, and gradually practice the path of accumulation and union. Thus, the union of the student, the four vidyadharas, and the non-student's union, the state of glorious Samantabhadra, will surely be combined. The meaning of the four empowerments that transcend speech and thought, practicing the excellent Dharmakaya according to the Dharma, in order to obtain the supreme state of the union, glorious Vajrasattva, this is dedicated. Thus, how to practice the instructions on the meaning of the Naropa Dakini empowerment, at the request of the wise monk Orgyen Sonam, was written by the ignorant Dharma Shri, a Gyarok monk who was sustained by the kindness of the Great Treasure Dharma King, and the scribe was Lekling Dharma Affairs monk Immutably Victorious, may virtue and goodness increase! previous Naropa Dakini One Seal's Illuminating Instructions on the Profound Path. Dharma Shri. next