English
Pa, named the commentary on transcending the three valleys, the oral transmission's key instructions. A thi. Gya gya gya. Master accomplished one, the actual realized one, written by Nyang Ralpa Chen. The 'wa' letter of the Nyang Ral handwritten manuscript, extracted from the manuscript of Ngari Panchen.
Chinese
于此同时。 如此通达心性之义， 一切皆于心中融为一体， 觉性于自身显现。 种种不束缚，于自身解脱。 安住于明澈无垢之中。 如同日月升于空，此乃甚深密意， 安住于心中，无有明暗增减。 ６༽。 大鹏鸟双翼丰满之密意是， 例如大鹏鸟双翼丰满， 无惧险峻深渊。 觉性之大能圆满后， 不会被沉没与掉举之过失所染污。 无需区分所修与能修， 无需矫正沉没掉举之过失。 自心大能圆满后， 无惧轮回之悬崖。 大鹏鸟双翼丰满之密意是， 不惧轮回之悬崖。 ༧༽。 雄狮神力圆满之密意是， 例如雄狮神力圆满， 无论去往何处皆无所畏惧。 心之大能圆满后， 不惧我执之敌。 此心性本自清净之智慧， 于自明究竟之心圆满。 安住于大圆满之境界中。 雄狮神力运用之密意是， 通达法性，觉性之力显现。 ༨༽。 水鸟湿干之密意是， 例如水鸟安住于湿地， 水鸟借由湿气圆满三种能力。 若依止禅定明澈之湿气， 则觉性之大能将得以圆满。 水鸟湿干之密意是， 为使禅定借由湿气而稳固，故保密。 ༩༽。 三有清净之密意是， 以三有总集菩提心， 本来即以无垢之心髓所成。 既已成就，则自性永不耗尽。 自性无垢而清净。 同样，心髓菩提心， 不会被任何习气所染污。 无有变异而清净。 处于三有之中的众生们， 其心髓本性即是清净的。 三有清净之密意是， 三有于心中已决断，此亦为要义。 １０༽。 游心二取不二之密意是， 例如游心二取不二， 显现于外境乃自心所现。 心性不灭，与游心为一。 游心与心本来即无二。 心之变化显现为任何事物。 从心中生起，于心中消逝。 游心与心无有二取。 安住于明澈不灭之不二之中。 游心二取不二之密意是， 显现世间于心中已决断。 １１༽。 三界自解脱之密
English
At the same time. Likewise, when the meaning of mind-essence is understood, Everything merges into the mind, Awareness dawns within itself. Various things are unbound and liberated in their own place. Rest in clarity without impurity. Just as the sun and moon rise in the sky, this is also a profound secret meaning, It abides in the mind without clarity or diminution. 6). The meaning of the great Peng bird with complete wings is, For example, the great Peng bird with complete wings, Has no fear of steep ravines. When the great power of awareness is perfected, It is not stained by the faults of sinking and agitation. Since there is no distinction between what is meditated upon and who meditates, There is no need to correct the faults of sinking and agitation. When the great power of one's own mind is perfected, There is no fear of the abyss of samsara. The secret meaning of the great Peng bird with complete wings is, There is no fear of the abyss of samsara. 7). The meaning of the lion cub's complete power is, For example, the lion cub's complete power, Wherever it goes, there is no fear. When the great power of mind is perfected, There is no fear of the enemy of self-grasping. This self-arisen wisdom of mind-essence, Is perfected in the self-aware ultimate mind. Rest in the state of Great Perfection. The secret meaning of the lion cub's use of power is, Realizing the nature of reality, the power of awareness manifests. 8). The meaning of the water bird's wetness and dryness is, For example, the water bird dwells in the wetness, The water bird perfects three abilities through wetness. If one relies on the clear wetness of samadhi, Then the great power of awareness will be perfected. The meaning of the water bird's wetness and dryness is, It is kept secret in order to stabilize samadhi through wetness. 9). The meaning of the purity of the three realms is, The three realms are gathered into the mind of enlightenment, Which is originally made of stainless essence. Having been made, its own nature is inexhaustible. Its own nature is stainless and pure. Likewise, the essence of the mind of enlightenment, Is not stained by any habitual tendencies. It is pure without change. The sentient beings dwelling in the three realms, Their essential nature is pure. The meaning of the purity of the three realms is, The three realms are decided in the mind, which is also the essential point. 10). The meaning of the non-duality of wandering mind and mind is, For example, the non-duality of wandering mind and mind, The appearance in the object is the mind's own thought. The nature of mind is unceasing, one with wandering mind. Wandering mind and mind are originally non-dual. The transformations of mind appear as anything. Arising from the mind and passing away into the mind. There is no duality between wandering mind and mind. Rest in the clarity and unceasing non-duality. The meaning of the non-duality of wandering mind and mind is, The appearing world is decided in the mind. 11). The meaning of the self-liberation of the three realms
Chinese
仅仅是显现而已。在显现的生灭中，显现的本体自性本空，显现和空性无有自性差别，是唯一的自性，这两者都是自己的觉性菩提心，因此显现被认知为心。将生灭和心认知为无二，是如明镜般清净的密意。例如，镜子中央的影像显现出各种各样的形象，但镜子和影像没有差别，无论影像显现在哪里，镜子本身也是影像，影像本身也是镜子，虽然显现为影像，但没有自性。同样，在五根的对境中，无论显现出什么色等，都无法脱离心的显现而存在，生灭显现本身就是心，心本身就是生灭显现，心和生灭两者都没有自性，因此这两者都是自己的菩提心。将生灭和心认知为无二。将心认知为佛，是完全解脱三界的密意。像这样显现的欲界、色界、无色界和三有的一切显现，以相和实物的形式显现的这一切，都是自己菩提心的显现。例如，在睡梦中，去往天界，体验天界的诸多享受，并不是真的去了天界，仅仅是心的显现。在梦中，去往地狱，体验各种痛苦，也不是真的去了地狱，仅仅是心的显现。现在显现的，出生在人世间，显现出各种各样的苦乐，苦乐并不是真实存在的，仅仅是心的显现。就像这个例子一样，显现为三界三有的一切，除了自己的觉性菩提心之外，没有其他的。就像醒来后天界和地狱不是真实存在的一样，现在显现的一切苦乐都是心，心是空性的，从未体验过苦乐，因此，认识到本来就是佛，就能同时从三界轮回中解脱，因此，众生被认知为佛。将四时认知为心，是四时平等融合的密意。即此生、来世、梦境和禅定这四者，在刹那的觉知中，看到各自不同的词语和
English
It is merely an appearance. In the very arising and ceasing of appearance, the essence of appearance is naturally empty. Appearance and emptiness are of one nature, inseparable. Both are the wisdom of one's own awakened mind, so appearance is recognized as mind. Recognizing arising and mind as non-dual is the intention of a mirror free from tarnish. For example, in the center of a mirror, various images appear, but the mirror and the images are not different. Wherever an image appears, the mirror itself is the image, and the image itself is the mirror. Although it appears as an image, it has no inherent existence. Similarly, whatever appears as forms, etc., in the realm of the five senses, there is nothing separate from the appearance of the mind. The very arising appearance is mind, and mind itself is arising appearance. Since both mind and arising have no inherent existence, both are one's own awakened mind. Arising and mind are recognized as non-dual. Recognizing mind as Buddha is the intention of completely liberating the three realms. All these appearances of the desire realm, form realm, formless realm, and the three realms of existence are all forms of one's own awakened mind, appearing as characteristics and entities. For example, in a dream when one falls asleep, going to the realm of the gods and experiencing many enjoyments of the gods is not actually going to the realm of the gods; it is merely an appearance of the mind. In a dream, even if one goes to the realm of hell and experiences various sufferings, one has not actually gone to hell; it is merely an appearance of the mind. The current appearance of being born in the human realm and the arising of various appearances of happiness and suffering are not the actualization of happiness and suffering; they are merely appearances of the mind. Just like that example, all that appears as the three realms and the three existences is none other than one's own awareness, awakened mind. Just as gods and hells are not true when one awakens from sleep, all the happiness and suffering of the current appearance is mind. Since mind is emptiness, happiness and suffering have never been experienced. Therefore, by knowing that one is a Buddha from the beginning, one is liberated from the three realms of samsara at once. Thus, sentient beings are recognized as Buddhas. Recognizing the four times as mind is the intention of the equal union of the four times, which are this life, the next life, dreams, and samadhi. In a moment of consciousness, seeing different words and
Chinese
与本尊天神相遇的方法是：观看所修本尊的平面唐卡，使其在眼中清晰显现。然后专注于该本尊，并向其他方向观看并修习。如果与观看所依物没有区别，那就成功了。晚上，将感官放松，安住于空性之中。从心中无法理解之处，本尊会自然而然地浮现在记忆中。这种无需刻意修习，自然而然显现的本尊才是清晰的。如果本尊的形象已经熟悉，就观看裸体的所依物并修习。然后，放下对本尊的执着，安住于空性之中。首先，在不熟悉之前，要使其非常清晰，在未掌握之前，这样做是好的。第二，从清晰到熟练的方法是：不看所依物，而在心中，本尊与唐卡没有区别地显现。安住于空性，只修习本尊。有时，保持平静，放松身心。这样，本尊在心中清晰显现，在未获得稳固之前，要不断修习。对于清晰显现的本尊，首先修习如太阳碎片般短暂的时间。然后修习一天，再修习一个月，再修习一年。如果稳固，甚至可以修习大劫。第三，使本尊与自己无二无别的方法是：在行动的领域中，当本尊非常清晰地显现在瑜伽士的现量之中时，将本尊修习为巨大。修习为愤怒，修习为众多，修习为微小，修习为忿怒，修习为寂静，无论修习为遥远还是接近等等，当它变得与现在的物体没有区别，无论修习与否都显现时，一切显现都将显现为本尊的坛城。现在，用诀窍将本尊与自己分开，如果本尊变成自己的心续，那么就无法从痛苦的实执中获得殊胜的实执。因此，通过观察本尊，本尊会平息为观察心的自性的显现。当观察如此修习者时，修习者和所修习的对象都会平息，没有任何实体存在。因此，这被称为从自生智慧中产生的本尊，本尊与自己无二无别。那时，显现是本尊，觉性是空性，也要知道显现和空性是一体的。那时，显现显现为智慧，这是自生自显法身大乐，是吉祥金刚萨埵的意趣。这是第一个阶段的修习诀窍。现在，从那个修习中必须产生体验，体验
English
The method for encountering the deity is as follows: Look at the flat thangka of the deity you are meditating on, making it clear in your field of vision. Then, focus on that deity and look in other directions while meditating. If there is no difference from looking at the support, then you have succeeded. At night, relax your senses and rest in emptiness. From that which is incomprehensible in the mind, the deity will naturally arise in your memory. That which arises naturally from habit, without deliberate meditation, is clear. If you are familiar with the form of the deity, look at the naked support and meditate. Then, let go of the effort of the deity and rest in emptiness. At first, before you are familiar, make it very clear; it is good to do this until you have grasped it. Secondly, the method for becoming accustomed from clarity is: without looking at the support, the deity appears in your mind without any difference from the thangka. Rest in emptiness and meditate only on the deity. Sometimes, remain equanimous and relax your body. In this way, the deity appears clearly in your mind, and you should meditate until you have gained stability. For the deity that appears clearly, first meditate for a short time, like a fragment of the sun. Then meditate for a day, then a month, then a year. If you are stable, you can even meditate for a great kalpa. Thirdly, the method for making the deity and yourself inseparable is: in the realm of action, when the deity appears very clearly in the direct perception of the yogi, meditate on the deity as being large. Meditate on it as being wrathful, meditate on it as being many, meditate on it as being small, meditate on it as being wrathful, meditate on it as being peaceful, whether you meditate on it as being far or near, etc. When it becomes indistinguishable from the present object, and appears whether you meditate or not, all appearances will appear as the mandala of the deity. Now, separate the deity from yourself with the key instruction. If the deity becomes your own mindstream, then you will not attain the supreme real attainment from the real clinging of suffering. Therefore, by examining the deity, the deity will subside into the appearance of examining the nature of the mind. When examining the one who meditates in this way, both the meditator and the object of meditation will subside, without any entity existing. Therefore, this is called the deity generated from self-arisen wisdom, the deity and oneself are inseparable. At that time, appearance is the deity, awareness is emptiness, and you will also know that appearance and emptiness are one. At that time, appearance dawns as wisdom, this is the self-arisen, self-manifest Dharmakaya great bliss, it is the intention of glorious Vajrasattva. This is the key instruction for practicing the first stage. Now, experience must arise from that meditation, experience