English
Not clinging to the Dharma, and forcibly generating renunciation and the intention to be free. Therefore, it is necessary to spontaneously generate the intention of the All-Creating One. Second, there are four ways to express the actual instructions: deciding with view, mastering with meditation, removing obstacles with conduct, and abandoning hope and doubt about the result. The first is divided into two: deciding that appearances are the play of mind, and deciding that the nature of mind is emptiness. The first is: Thus, all appearances and existence are like last night's dream, and there is nothing that exists other than appearing to one's own mind. As the sixth chapter of the Root Tantra says: The root of all dharmas is the All-Creating Bodhicitta. Whatever appears is my essence. Whatever happens is my manifestation. All sounds and words that arise are all my meaning appearing as words and sounds. The body of the Buddha, wisdom, qualities, and the bodies and habitual tendencies of sentient beings, etc., all that encompasses appearances and existence, the container and its contents, are originally the essence of Bodhicitta. Thus it is said. Therefore, since everything does not go beyond the magical display of one's own mind, not realizing this is called samsara. As it says in that very text: Without examining the nature of the All-Creating Me, but definitely examining the dharmas created by Me, appearances are established by the power of craving and attachment. The impermanent, illusory nature will be destroyed, like the nature of a blind person without eyes. Thus it is said. Therefore, one should become accustomed to the state where the dharmas that appear in the mind and one's own mind are non-dual in meaning, like the appearance of a dream. As the fifteenth chapter of the Root Tantra says: All the dharmas that appear, and one's own mind, the nature of reality, are originally one, so do not conceptualize this like cause and effect prophecies. Examine from the thusness of one's own mind, the nature of one's own enlightenment is appearance. Thus it is said. Thus, by keeping the objects of appearance, such as earth, water, fire, and wind, etc., in a state where no external objects are established for ten days, one realizes that there is not even a particle of dharma that is different from Bodhicitta, and it is necessary to be liberated from the proliferation of clinging to external objects. Therefore, it is to show that the grasping of clinging to the mind is the pure nature of reality from the beginning. Second, deciding that the mind is empty, as the twenty-second chapter of the Root Tantra says: Not moving inward, searching inward,
Chinese
没有寻找的处所。没有为了处所而执着，也没有为了处所而回向的对境。不生不入，无我大悲，以那（大悲）之故，利益他者的大事自然存在，不会到来。如是说。现在的觉知，对外、对内、对中间三者进行分别，这个念头最初从哪里来？现在在哪里住？最终去哪里？颜色和形状、特征如何确定？现在显现之时，是在外显现的事物上吗？在内部的蕴中吗？还是住在这个中间的虚空中呢？这样进行观察。外显现和内部的身体分开观察时，如果什么也无法成立，那么，自性十义也应当回溯到无法成立的境地。像这样寻找，对于没有找到本体的这个心，观、修、誓言、事业、坛城、灌顶、地清净、道行、清净障碍、智慧或成佛之事，作为所修和能修存在吗？这样分别观察和分析时，如果什么本体也无法找到，那就是从根本上清净的自性十义，回溯到无修大之中，如是说。根本续第九品中说：一切法的“拉”我来回溯，没有我的处所就没有其他，没有观修也回溯到“拉”，因为无法从我之外守护，回溯到自生智慧，因为我是不生法性，没有事业可寻也回溯到“拉”，因为没有从我之外存在，没有地可清净也回溯到“拉”，因为我本来就没有障碍，回溯到自生智慧，因为我是不生法性，回溯到微细法性，因为无法从我之外行走，没有地可行走也回溯到“拉”，因为精华菩提从我而生，本来无二也回溯到“拉”，因为确定自生智慧，回溯到大义顿现，因为一切法都不离我，造作一切的我回溯一切的“拉”。如是说。这些根据根器，从三天到五十一（天）进行观察。之后，第二，以修来回溯“拉”，像这样，以心性无边无际、没有偏颇的见解来确定
English
There is no place to search. There is no clinging for the sake of a place, and no object of dedication for a place. Unborn, unentered, selfless great compassion, because of that (great compassion), the great matter of benefiting others naturally exists, it does not come about. Thus it is said. Now, this awareness, distinguishing between outer, inner, and intermediate, where does this thought initially come from? Where does it reside now? Where does it ultimately go? How are color, shape, and characteristics determined? Now, at the time of appearance, is it on the outer appearing objects? Is it within the internal aggregates? Or does it reside in this intermediate space? Thus one examines. When the outer appearance and the inner body are separated and examined, if nothing can be established, then the meaning of the ten aspects of self-nature should also be reverted to the state of non-establishment. Like this, searching for this mind that has not found its essence, are there view, meditation, samaya, activity, mandala, empowerment, ground purification, path progression, obscuration purification, wisdom, or the act of becoming a Buddha, existing as something to be accomplished and something that accomplishes? When examining and analyzing separately like this, if no essence of those can be found, then that is the fundamentally pure ten aspects of self-nature, reverting to the great non-meditation, thus it is said. In the ninth chapter of the Root Tantra it says: The 'La' of all dharmas, I revert. Since there is no other place without me, I also revert to 'La' without view or meditation. Because there is nothing to protect other than me, I also revert to self-born wisdom, because I am unborn dharmata. I also revert to 'La' without searching for activity, because there is no existence apart from me. I also revert to 'La' without purifying the ground, because I have no obscurations from the beginning. I also revert to self-born wisdom, because I am unborn dharmata. I also revert to subtle dharmata, because there is no going apart from me. I also revert to 'La' without going on the ground, because the essence of bodhi arises from me. I also revert to 'La' as being primordially non-dual, because of establishing self-born wisdom. I also revert to 'La' as being the great meaning that strikes down, because all dharmas are not apart from me. The all-creating I revert to the 'La' of all. Thus it is said. These are examined according to the faculties, from three to fifty-one days. Then, secondly, reverting to 'La' through meditation, like this, with the view of mind-nature being boundless and without partiality, to determine
Chinese
在那之后，在寂静处身心放松，悠闲地放下包袱，具备七种显现之法，上师开示说：一切显现和心识，本来清净，是如是本性的平等之王。不要矫饰和期盼，在自然安住的广大状态中放松。这正是无分别法身的密意。在《决定语品》中说： “嗟！大菩萨以如此意义之理， 如何显现即如是性为一。 对此谁也不要矫饰。 于无矫饰平等之王， 安住于无分别法身之密意。” 因此，现在的自心如虚空般，在本来清净的状态中，三门无勤平等安住吧！无论显现什么对境，都不要执着，就在那上面凝视并放下。仅仅是念头和显现，也不执着的清净无为显现，是自心本来解脱，普作的密意。在《任运成就断绝希冀品》中说： “嗟！菩萨金刚善妙今修习， 修习不生清净之义故， 显现不视事物不执取。 显现无生自解脱故， 不修空性如实证悟解脱。” 这就是自生光明之密意。在《如是无勤品》中说： “嗟！如是离戏大乐中， 三门不寻不作意不观想。 不作意不随相。 安住自生智慧安乐义。 此乃自生光明之密意， 普作王之无勤事业也。” 因此，在自明无矫饰的状态中，尽可能地安住。在那状态中，无论生起什么念头，都凝视它，并安住于其上。念头在那时不会被抛弃，而是在自身解脱，并在先前的状态中安住于一体。生起的感受如水中的波纹般在自身解脱。在《如是无勤品》中说： “如是无为胜者之密意， 心与心所念头无论生何， 知晓彼于无生状态中安住， 远离勤作相之诸分别。”
English
Following that, in a secluded place, relax your body and mind, leisurely let go of burdens, and possess the seven dharmas of manifestation. The lama taught that all appearances and mind are primordially pure, the king of equality of suchness itself. Without fabrication or expectation, relax in the state of great naturalness. This is the intent of the non-conceptual dharmakaya. In the chapter of Definitive Words, it says: "O noble bodhisattva, in this way, through the reasoning of meaning, however it appears, it is one with suchness. Do not let anyone fabricate it. In the unfabricated king of equality, resides the intent of the non-conceptual dharmakaya." Therefore, let the present mind itself, like the sky, abide in the state of primordial purity, with the three doors effortlessly and equally. Whatever appears as an object, without clinging to it, gaze directly at it and let it be. The arising of pure, uncontrived awareness, without clinging even to thoughts and appearances, is the intent of the primordially liberated mind itself, the All-Creating One. In the chapter of Spontaneous Fulfillment Cutting Off Hopes and Fears, it says: "O bodhisattva Vajra, now meditate well! By meditating on the meaning of unborn, completely pure, one does not see appearances as objects, one does not grasp. Because appearances are unborn and self-liberated, one does not meditate on emptiness; liberation comes through realizing what is." That is the intent of self-arisen clear light. In the chapter of As It Is, Free from Effort, it says: "O, in the great bliss of suchness, free from elaboration, do not seek with the three doors, do not fabricate or fixate. Do not conceptualize, do not follow after signs. Rest in the meaning of self-arisen wisdom and bliss. This is the intent of self-arisen clear light, the effortless activity of the All-Creating King." Therefore, abide equally in the self-luminous, unfabricated state for as long as possible. In that state, whatever thoughts arise, gaze directly at them and rest upon them. The thoughts themselves are not abandoned, but are liberated in their own place, and abide as one in the previous state. The arising sensations are liberated in their own place, like ripples in water. In the chapter of As It Is, Free from Effort, it says: "In the intent of the thusness, the unmade Victorious One, whatever thoughts, mental events, or concepts arise, knowing that they abide in the unborn state, one is free from all discriminations of effort and signs."
Chinese
如是说。于显示有无修习之品中。忆念思维于意中流转，所有一切，不离无生之状态。无论如何思维，若知是修习，无论如何不修而住，亦无散乱。如是说。此后，依次令观地水火风空之状态。彼等诸大种，当如是直指于自性无分别之体性。于显现自心之品中。噫！三界一切有情众，自身之菩提心即是，若显现指示是导师，于百千万劫中，未见显现自心故，我普作王，显现取出指示自心故，谛听显现自心之法。我普作王，从一切因菩提心，取出心之体性五大种，五导师菩提心。身是圆满受用身，法以自之体性说，导师显现自之自性，导师圆满受用身彼，于意不思意，亦不思择他境法。五导师菩提心，一切亦如是显现法性。菩提心之智慧彼，取出导师地之身，不以词句文字示，显现自之自性者，不思我，不思他，显现不思平等之意。三界一切有情众，若证悟彼，与一切佛等同。不以功用，不寻觅法性而成就。菩提心之智慧彼，取出导师水之身，取出导师火之身，取出导师风之身，取出导师空之身，不以词句文字示，以自之体性示法者，不思自他二者，显现不分别之意。于三界一切有情，显现取出彼等导师，以自之体性说示法，以此一切当知。噫！三界一切有情众，我普作王，汝等为我所作故，是吾之子与我等同。与我不二是我故，我于汝等决定生起故，我之体性五导师。