Chinese
确实，仅仅一个水瓶，也会显现十七种现象等等，因为显现并不固定于一个方面，所以名称的施设也没有定准。如果一切都是，那也是存在；如果不是，那也是不存在。因为水瓶本身并不确定，所以像这样说是无法在一个方面确定的，因为无法安放在任何心识上，所以是超越显现和分别的。智慧超越分别是指，从智慧的角度来看，这一切似乎都是由自己的心所安立的。如云：种种有色由心生。心之自性显现为种种，所以对施设没有阻碍。因为对施设没有阻碍，所以不会舍弃象征性的尺度。因为心的自性什么也不是，所以安立的基础并不成立。因为安立的基础不成立，所以不会执着于它。因为体性没有生，所以超越了言说。因为超越了言说，所以实相不变。这就是智慧超越分别。通过证悟无生之义，不可言说的实相不变，这就是见。安住于此状态而不动摇，这就是修。在此状态中，无论做什么，都成为无二的助伴，这就是行。无二的助伴显现，最终达到圆满而不退转，这就是果。大成就者上师仁波切曾为见、修、行命名：见是超越心识的自明，修是不专注也不散乱，行是显现却无执着，果是原始清净法界解脱。上师འཛེང་ཇོ་སྲས་为见、修、行命名：在断常二边的智慧中，没有偏袒就是见。在空明大乐的体验中，没有沉掉就是修。在平凡的自然行为中，没有取舍就是行。在轮回涅槃无二的证悟中，没有希冀恐惧就是果。上师仁波切普贤为见、修、行命名：不落于任何一边，没有对智慧的执着，离心自明是见的体性。不沉掉，光明无有来去，不专注也不散乱是修的体性。不舍弃也不取，不阻碍没有执着是行。显现却无执
English
Indeed, even a single vase manifests seventeen appearances, etc. Because the appearances are not fixed in one aspect, the designation of names is also not fixed. If everything is, then it is existent; if it is not, then it is non-existent. Because the vase itself is not definite, it is impossible to ascertain it in one way. Because it cannot be placed in any mind, it is beyond appearance and conceptualization. Wisdom being beyond conceptualization means that, from the perspective of wisdom, all of that appears to be designated by one's own mind. It is said, "Various forms are born from the mind." Because the nature of the mind appears in various ways, there is no obstruction to designation. Because there is no obstruction to designation, symbolic measures are not abandoned. Because the nature of the mind is nothing whatsoever, the basis for designation is not established. Because the basis for designation is not established, it is not grasped as that alone. Because the characteristic is without birth, it is beyond expression. Because it is beyond expression, the reality is unchanging. That is wisdom being beyond conceptualization. Realizing the unchanging reality that is the inexpressible meaning of unbornness is view. Remaining in that state without wavering is meditation. Whatever is done in that state becomes an inseparable companion, that is action. That inseparable companion manifests, ultimately reaching perfection and non-reversal, that is the result. The great accomplished master, the precious teacher, named view, meditation, and action: View is self-luminous beyond mind. Meditation is neither focused nor distracted. Action is appearance without grasping. Result is primordial purity, liberation in the expanse. The teacher Dzeng José named view, meditation, and action: In the wisdom free from the two extremes of permanence and annihilation, impartiality is view. In the experience of emptiness, clarity, and great bliss, absence of sinking and excitement is meditation. In ordinary, natural behavior, absence of acceptance and rejection is action. In the realization of the inseparability of samsara and nirvana, absence of hope and fear is the result. The precious teacher Kunsang named view, meditation, and action: Not falling to any side, without grasping at wisdom, self-luminous beyond mind is the nature of view. Without sinking or excitement, luminous clarity without coming or going, neither focused nor distracted is the nature of meditation. Not abandoning, not taking, unobstructed, without attachment is action. Appearance without grasping
Chinese
是无有作为之自性。不舍希望与恐惧，解脱基识之执着。原始清净法界解脱是果之自性。如是宣说。断绝犹豫，心之根本已尽故无有见。经验习气之执着已失故无有修。断绝能作所作对治之勤作故无有行。断绝贪欲，心之深处已失故无有果。意义于体验中显现之时有三：此乃金刚乘之殊胜道。作为之一。具缘者无需勤奋而解脱。作为之二。解脱是自生而非他生。作为之三。其中，第一者分为二：意义是和时间是。意义是普遍之法和自性之意义，心性事物之实相，以上师之表示和语言于相续中指示之意义，那无有可修之事即是。时间分为二：入定之时和后得之时。首先，以上师之表示和语言融入自身相续，显明、无分别、安乐、本体无有分别，于此分别或不分别之心的边际，或语言之边际，极其深奥和细微亦不存留之状态，不离此而入定之时，即是法界。彼亦如根本续《智慧秘密》所说：离执着之分别智慧之状态，不动摇不变异之法界，譬如虚空之中心。如是宣说。大桥之口诀中说：觉性自明智慧灯，无有增减是法界。如是宣说。彼亦于入定之时，如一只羊可被宰杀之时为一。如白天和太阳相等之一日可度过之时为二。无有昼夜，完全通透之时为三。彼亦如根本续《智慧秘密》所说：最初安住之三摩地，如急流倾泻之譬喻宣说。缓慢急速升起衰退如急流。第二不动摇之三摩地，如外海般安住。第三第四果相等，如太阳升于空中。如是宣说。彼亦最初生起专注如幻之体验，入定之时，法界专注而住。彼亦如大桥所说：不动摇之勇士应持稳，专注于专注之事物。
English
It is the nature of non-doing. Without abandoning hope and fear, the clinging to the base consciousness is liberated. Primordial purity, liberation of the realm, is the nature of the fruit. Thus it is taught. Because the root of doubt and mind is exhausted, there is no view. Because the clinging to experiential imprints is lost, there is no meditation. Because the effort of action, agent, and antidote is lost, there is no conduct. Because the source of desire and mind is lost, there is no fruit. There are three times when the meaning dawns in experience: This is the supreme path of Vajrayana. One as an action. The fortunate are liberated without effort. Two as an action. Liberation is self-arisen, not from others. Three as an action. Furthermore, this first one has two aspects: meaning and time. Meaning is the general Dharma and the meaning of its own characteristics, the reality of the nature of mind as a thing, the meaning of that which is introduced to the lineage through the symbols and words of the lama, that which cannot be meditated upon. Time has two aspects: the time of equipoise and the time of post-attainment. First, when the symbols and words of the lama are applied to one's own lineage, the clear, non-conceptual, blissful, and inseparable essence, in which even the slightest edge of the mind or word that separates or does not separate does not remain, and when one remains unwavering in that state, it is the Dharmadhatu. As the root tantra *Secret Wisdom* says: 'The state of wisdom free from grasping thoughts, the unmoving and unchanging Dharmadhatu, is like the center of the sky.' Thus it is taught. The instruction of the Great Bridge says: 'The self-illuminating lamp of awareness and wisdom, the Dharmadhatu without increase or decrease.' Thus it is taught. Also, at the time of equipoise, one is like the time when a single sheep can be slaughtered. Two, like the time when one day can pass when the sun and day are equal. Three, when there is no day or night, and it is completely transparent. As the root tantra *Secret Wisdom* says: 'The first samadhi of abiding is taught like the example of a rushing river. Slow, fast, rising, and falling are like a rushing river. The second, unmoving samadhi, abides like the outer ocean. The third and fourth are equal to the fruit, like the sun rising in the sky.' Thus it is taught. Also, at first, a one-pointed, illusory-like experience arises. At the time of equipoise, the Dharmadhatu abides in one-pointedness. As the Great Bridge says: 'The unmoving hero should hold steady, focusing on the object of one-pointed thought.'
Chinese
如是宣说。从专注于一境的定中起立后，后得之识，以如幻之体验，眼见色，耳闻声，鼻嗅香，舌尝味，身感触，所有这些都知如幻，并变为如幻。内在执着的贪欲、嗔恨、愚痴、悭吝、嫉妒、我慢和所有烦恼，都知如幻，并变为如幻。譬如森林中火势蔓延，草、树叶、树枝、细枝和树干被火烧着，像猴子、猿、熊和罴等全部被烧毁一样。所有好的念头和坏的念头，都知如幻，并不真实，并变为不真实。从耳传和神通眼传的，金刚桥梁中，自证智慧于幻化之境，自生幻化中显现三现分明，于幻化任运成就之境中享用。如是宣说。又如经部《波若波罗蜜多》中说：色、受、想、行、识等一切皆如幻。如是宣说。那时，无论生起好坏念头，都不会有执着为真实的念头。又如根本续《智慧秘密》中说：无论生起好坏念头，自生智慧显现为道，没有任何执着好坏。在专注于一境的等持时，于禅定中宰杀一只羊，分割其肉也能显现，只能忍受分割的那一瞬间，之后显现为如幻。那时，会显现五种相：如燃烧般的相、如月亮升起般的相、如太阳升起般的相、如见化身般的相、如见报身般的相。如燃烧般的相是，事物的坚固性消失，显现为光明的景象，如火焰般闪耀。如月亮升起般的相是，没有黑暗，光明洁白地显现。如太阳升起般的相是，光明比那更明亮，以红色光明显现。如见化身般的相是，所有影像都显现为天神的形象。如见报身般的相是，显现而无自性，如天空中的彩虹般显现。那是神变得巨大。
English
Thus it is explained. Having arisen from the Samadhi of focusing on one point, in the subsequent consciousness, with the experience of illusion, seeing forms with the eyes, hearing sounds with the ears, smelling scents with the nose, tasting flavors with the tongue, and feeling tactile sensations with the body, all these are known as illusion and become like illusion. The mind that grasps inwardly, attachment, hatred, ignorance, miserliness, jealousy, pride, and all afflictions are known as illusion and become like illusion. For example, like a fire spreading in a forest, when grass, leaves, branches, twigs, and trunks are burned, monkeys, apes, bears, and all wild animals are also consumed by the fire. All good and bad thoughts are known as illusion, as untrue, and become untrue. From the Vajra Bridge of ear-transmission and miraculous eye-transmission, self-aware wisdom in the state of illusion, self-arisen illusion manifests clearly in the three perceptions, enjoying the realm of spontaneous accomplishment of illusion. Thus it is explained. Moreover, as stated in the Sutra of the Perfection of Wisdom: All forms, feelings, perceptions, formations, and consciousnesses are like illusions. Thus it is explained. At that time, no matter what good or bad thoughts arise, there is no mind that grasps them as true. Moreover, as stated in the root Tantra Secret Wisdom: Whatever good or bad thoughts arise, self-arisen wisdom dawns as the path, there is no grasping of good or bad whatsoever. During the Samadhi of focusing on one point, in meditation, even if a sheep is slaughtered and its meat is cut, it appears. One can only endure the moment of cutting. Afterwards, it appears as an illusion. At that time, five signs appear: a sign like burning, a sign like the rising of the moon, a sign like the rising of the sun, a sign like seeing the Nirmanakaya, and a sign like seeing the Sambhogakaya. The sign like burning is when the solidity of objects dissolves, and the appearance of light blazes like a fire. The sign like the rising of the moon is when light appears purely white without darkness. The sign like the rising of the sun is when the light is even brighter, appearing with red clarity. The sign like seeing the Nirmanakaya is when all images appear as the forms of deities. The sign like seeing the Sambhogakaya is when appearances are without inherent existence, appearing like a rainbow in the sky. That is when a god becomes gigantic.
Chinese
是处于那个时候的行为，那时仅仅忆念就能平息疾病和魔障。即使那样，也不要产生喜欢的念头和不喜欢的分别，而是安住在法性平等的状态中不动摇的时候，就是法的界限。那也是在《智慧秘密》中所说的：不执着于各种显现，不造作，法性不动摇，外内器情是法的界限，无有破立的智慧明晰。如何安住在平等的状态中呢？安住在身体四印的状态中。心的安住方法是：《智慧秘密》中所说的：不要舍弃所见所闻的事物，在心的如是性中，安住于不生起分别念的状态。安住的时间长短的标准是：在禅定中没有出现昏沉和掉举的过失时就停止。如果昏沉，就移动坐处并清醒觉知。如果掉举，就将觉知放在掉举的分别念上，它自然会平息。那也是根本续《智慧秘密》中所说的：如果心从那上面散乱，就将散乱之处放在它自身上，禅修的时间与自己的体质相合，一般来说不要修太长。这样说的。从安住的禅定中起身后，会生起多和一味空性的体验，外在所取的对境，眼睛看到色，耳朵听到声音，鼻子闻到气味，舌头尝到味道，身体感受到触觉，所有这些都知晓为空性并且变成空性。内在能取的心的贪欲、嗔恨、愚痴、我慢、吝啬、嫉妒和愤怒，所有这些也知晓为空性并且变成空性。譬如雪落在湖中，雪落在湖中多少就变成多少水一样，对于外在所取的对境和内在能取的心，无论生起什么分别念，都知晓为事物不可得，自性为空性并且变成空性。那也是在《十万颂》中所说的：内空性、外空性、内外二者皆空性，以及行为等等一切都说是空性。那时是处于空性广大的时候的行为，外空内空空性广大，外明内明明亮大光明，外觉内觉觉性不间断，行也安乐住也安乐。