English
I possess the ability to fundamentally function, and to generate the wisdom of great non-dual bliss within the continuum. If one receives the empowerment of this instruction, then the three—clarity, non-conceptuality, and bliss—though different in words, are indistinguishable in meaning. Therefore, they are one in essence, and the empowerment of words is naturally complete. Beyond that, there are still deeper and more subtle limits of the mind, so the limits of words are also deep and subtle. When the nature of mind dawns in the continuum, even the deep and subtle limits of the mind do not remain. Therefore, the fourth empowerment is the complete empowerment of the all-encompassing sovereign empowerment. Moreover, in the Tantra of the Empowering King, it is said: 'Empowerment is complete through the purity of the nature of mind; that itself is the supreme and sacred empowerment.' Also, in the Tantra of Secret Wisdom, it is said: 'When the all-encompassing sovereign empowerment is conferred, one meets with unobstructed bodhicitta, and is liberated from the realm of insurmountable thought.' Now, there are two types of non-reliance on virtuous dharmas: non-reliance on the virtuous dharmas to be accomplished and non-reliance on the virtuous dharmas to be meditated upon. The first is: Giving, giving without expectation or reliance on giving, is the perfection of giving. Maintaining discipline, maintaining discipline without expectation or reliance on discipline, is the perfection of discipline. Cultivating patience, cultivating patience without expectation or reliance on patience, is the perfection of patience. Exerting effort, exerting effort without expectation or reliance on effort, is the perfection of effort. Entering into meditative absorption, entering into meditative absorption without expectation or reliance on meditative absorption, is the perfection of meditative absorption. Cultivating wisdom, cultivating wisdom without expectation or reliance on wisdom, is the perfection of wisdom. The second is non-reliance on the virtuous dharmas to be meditated upon: In the generation stage, first, one visualizes the accumulation of the elements in sequence, then one visualizes the support as the palace, the seat as the sun, moon, and lotus, the speech as seed syllables, the mind as hand gestures, and from the hand gestures, one visualizes the deity's form. Then, one expands through the completion stage, which is to meditate in sequence. To meditate in sequence, and to combine the generation and completion stages, visualizing the accumulation of the elements in sequence, expanding with non-conceptual wisdom.
Chinese
那安立就是顶结的方式禅修。不依赖于禅修，生圆双运，不依赖于所修的善法。 第二，以身自然成就而从二取中解脱：心性之自性自明，故化身自然成就；心性不作意，故法身自然成就；心性安乐，故报身自然成就；心性不可分，故自性身自然成就。而且，因为连微细的执着也不存在，故秘密身自然成就。如《大续》云：具有佛五身之自性。从二取中解脱，即从轮回涅槃二取中解脱，从能取所取二取中解脱，从常断二取中解脱，从善恶二取中解脱，从显空二取中解脱，以及从所有二元对立的法中解脱。 现在，以证悟一义而超越分别念，分为二：证悟一义和超越分别念。其中，第一，证悟一义：心性于自性中自明，故证悟唯识宗的见解之义；心性不作意，故证悟中观宗的见解之义；心性安乐，故证悟密宗的见解之义；心性不可分，故证悟大手印的见解之义。此下，心的边际有微细的执着。如《智慧秘密续》云：三世诸佛之意趣，自性意趣唯一无二。因此，当心性在相续中显现时，连微细的心的边际也不存在，故证悟大圆满的见解之义。如《三摩地殊胜经》云：证悟一义即殊胜三摩地，彼即三摩地之王。超越分别念分为二：显现之自性超越分别念和觉性之自性超越分别念。第一，显现之自性超越分别念：从智者班智达到愚笨的牧童，对一个法，显现都是一样的。此处似乎有些中断，需要考察。注释：心性远离心的边际，故显现之自性超越分别念。第二，觉性之自性超越分别念：法
English
That establishment is to meditate in the manner of top-knot. Not depending on meditating on the generation and completion stages in union, it does not depend on the virtuous dharma to be meditated upon. Secondly, liberation from dualistic grasping through the spontaneous arising of the body: Because the essence of mind is self-illuminating, the nirmanakaya arises spontaneously. Because the essence of mind is non-conceptual, the dharmakaya arises spontaneously. Because the essence of mind is blissful, the sambhogakaya arises spontaneously. Because the essence of mind is indivisible, the svabhavikakaya arises spontaneously. Moreover, because not even a subtle trace remains, the secret body arises spontaneously. As it is said in the Great Tantra: "Possessing the nature of the five Buddha bodies." Liberation from dualistic grasping means liberation from grasping at samsara and nirvana as two, liberation from grasping at grasper and grasped as two, liberation from grasping at permanence and annihilation as two, liberation from grasping at virtue and vice as two, liberation from grasping at appearance and emptiness as two, and liberation from all dualistic dharmas. Now, transcending conceptual thought through realizing the single meaning is twofold: realizing the single meaning and transcending conceptual thought. Of these, first, realizing the single meaning: Because the essence of mind is self-illuminating in its own nature, one realizes the meaning of the view of the Mind-Only school. Because the essence of mind is non-conceptual, one realizes the meaning of the view of the Middle Way school. Because the essence of mind is blissful, one realizes the meaning of the view of Secret Mantra. Because the essence of mind is indivisible, one realizes the meaning of the view of Mahamudra. Below that, there is a subtle trace of the limit of the mind. As it is said in the Wisdom Secret Tantra: "The intention of the Buddhas of the three times, the intention of self-nature is only one." Therefore, when the essence of mind dawns in the continuum, because not even a subtle limit of the mind remains, one realizes the meaning of the view of Great Perfection. As it is said in the Sutra of Supreme Samadhi: "Realizing the single meaning is supreme samadhi, that itself is the king of samadhi." Transcending conceptual thought is twofold: the nature of appearance transcending conceptual thought and the nature of awareness transcending conceptual thought. First, the nature of appearance transcending conceptual thought: From wise panditas to foolish cowherds, for one phenomenon, the appearance is the same. This seems to be somewhat interrupted, so examine it. Note: Because the essence of mind is free from the limit of the mind, the nature of appearance transcends conceptual thought. Second, the nature of awareness transcending conceptual thought: Dharma
Chinese
在一个本体中显现任何事物，自性却不是任何事物，超越了能被言说的特征，实相是无生。此外，因为心性中连极细微的智慧边际也不存在，所以超越了觉知、认知和思辨。正如《智慧秘密续》中所说：“菩提心的本体，不会被低劣的心所认知，应当通过三种理由来了解。”如此，见地不落入常断二边，见地是离于心识的，自我满足而止息。证悟是见地，不离于此而修，修习空明大乐，修习不舍弃不散乱。它成为助伴，行持是平凡的自性行持，行持是不执著于显现。它最终完成，果是轮回涅槃无二，果是原始清净法界解脱。事情就是这样，当证悟在相续中生起时，善也不放在心上，恶也不放在心上，这被称为无善无恶。它也从善中解脱，也从恶中解脱，因此也被称为善解脱恶解脱。它也超越了善，也超越了恶，因此也被称为善超越恶超越。正如《智慧秘密续》中所说：“一切皆知为菩提心，无论处于何处皆是法性。”如此，以此确定了意义，展示了见地的决断。从那里开始，第三，意义在体验中显现分为两种：这是金刚乘的殊胜道，以及有缘者无需努力即可解脱。其中第一个，这是分为两种：意义是这个，时间是这个。第一个，意义是这个，指的是当上师通过象征指示时，心性、事物和自性的实相，在自己的相续中清晰地显现出来。当体验那个意义时，第二个，时间分为三种：一心如幻的时间，多味一体空性的时间，以及离戏清净的时间。其中第一个是，在入定一千六百万次中，四分之一停止，据说在等同的入定中，能够保持白天或夜晚的一半。在那个时候，是法界。在随后的时间里，眼睛看到形象，形象被理解为如幻，变得如幻。鼻子感受到气味，气味被理解为如幻，变得如幻。耳朵听到声音，声音是
English
Within a single entity, all things appear, yet its nature is not any particular thing; it transcends characteristics that can be expressed, and its reality is unborn. Furthermore, because not even the slightest edge of intellect abides in the nature of mind, it transcends awareness, cognition, and speculation. As it is said in the Wisdom Secret Tantra: "The essence of bodhichitta is not realized by an inferior mind; it should be known through three reasons." Thus, the view does not fall into the extremes of permanence or annihilation; the view is free from mind and self-satisfied, ceasing. Realization is the view; without straying from it, meditate—meditation is emptiness, clarity, and great bliss. Do not abandon or become distracted from meditation. It becomes a companion; conduct is ordinary, self-conduct. Conduct is not clinging to appearances. It is ultimately perfected; the result is samsara and nirvana are non-dual. The result is primordial purity, liberation in the expanse. That is how it is done. When that realization dawns in the continuum, one does not even think of virtue, nor does one think of sin; that is called neither virtuous nor sinful. It is also liberated from virtue and liberated from sin, so it is also called liberation from virtue and liberation from sin. It also transcends virtue and transcends sin, so it is also called transcendence of virtue and transcendence of sin. As it is said in the Wisdom Secret Tantra: "Know all things as bodhichitta; wherever it abides, it is the nature of reality." Thus, by settling the meaning, this shows the cutting of the view. From there, the third, the manifestation of meaning in experience, has two aspects: This is the supreme Vajra path, and the fortunate are liberated without effort. The first of these, "this is," has two aspects: the meaning is this, and the time is this. The first, "the meaning is this," refers to the reality of mind-essence, things, and nature, which clearly dawns in one's own continuum when the lama indicates it through symbols. When that meaning is experienced, the second, time, has three aspects: the time of single-pointed illusion, the time of manifold flavors as one emptiness, and the time of freedom from elaboration and complete purity. The first of these is: in one million six hundred thousand samadhis, one-fourth ceases; it is said that in equal samadhi, one can maintain half of either day or night. At that time, it is the dharmadhatu. In the subsequent time, the eye sees forms, and forms are understood as illusory, becoming illusory. The nose senses smells, and smells are understood as illusory, becoming illusory. The ear hears sounds, and sounds are
Chinese
声音如幻术般了知，如幻术般转变。舌头感受味道，味道如幻术般了知，如幻术般转变。身体感受触觉，触觉如幻术般了知，如幻术般转变。外在所取的境如幻术般了知也了知，转变也转变。内在执着的心的贪欲如幻术般了知，如幻术般转变。嗔恨如幻术般了知，如幻术般转变。愚痴如幻术般了知，如幻术般转变。我慢如幻术般了知，如幻术般转变。嫉妒如幻术般了知，如幻术般转变。而且，依据般若波罗蜜多经所说，色如幻术。感受如幻术。如是说。那就像森林里失火一样。那时会出现五种征兆，第一是如燃烧般的征兆。然后出现如月亮升起般的征兆。然后出现如见到化身佛般的征兆。然后出现如见到圆满报身佛般的征兆。对于这些征兆，生起也不生起喜欢出现的念头，不出现也不做不喜欢不出现的分别念。以它的力量，那样正确地，现在仍然，通过平等地停止两万一千六百个呼吸的一半，能够在任何白天或夜晚保持禅定。从那时起，压制八种。通过保持，在随后的获得中，第二种是多种味道合一的空性体验显现，眼睛看到色法了知为空性，转变成空性。耳朵听到声音了知为空性，转变成空性。鼻子嗅到气味了知为空性，转变成空性。舌头品尝味道了知为空性，转变成空性。身体感受到触觉了知为空性，转变成空性。像这样，外在所取的境了知为空性，转变成空性。内在执着的心的贪欲了知为空性，转变成空性。嗔恨了知为空性，转变成空性。愚痴了知为空性，转变成空性。我慢了知为空性，转变成空性。嫉妒了知为空性，转变成空性。而且，依据般若波罗蜜多经所说，色即是空性，空性即是色。