Chinese
凭借理解力放下执着，祈请根本传承的上师们以无量的慈悲垂念，加持我的相续。恳请加持，使殊胜深道的证悟于当下生起。如此生起强烈的虔诚和悲切，乃至泪流满面。然后焚烧香和古古尔香，上师摇动法铃，向法身普贤王如来祈请。恳请加持，使深道的体验证悟在相续中生起。如是等等，通过传承的加持灌顶，上师以无量的慈悲化为光融入。从弟子的头顶融入，使弟子的身语意与上师的金刚三身无别，在远离戏论的状态中放松安住，加持力猛烈升起。三门的显现与上师融合。分别念清晰地显现为虔诚。执着自性消融瓦解。在那样的状态中，无造作地放松安住，这就是自性本来清净法身界中解脱。这虽然在根本的开示中没有，但为了使体验迅速生起，大伏藏师仁波切的仪轨中这样做，说是加持非常大。第二部分有三点：安住，流动，介绍双运的见解。第一点，从无生中切断，在安住的当下，介绍根基束缚解脱无别的安住方式，法尽本来清净的见解：弟子们如前一样，身体要诀安住七支坐法。语言要诀安住气息自然。心要诀是，前念已断，后念未生。现在的觉性，四分之三都已脱离，自性在任何地方都没有成立。光彩在大乐中没有停止。虽然力量显现为多种多样，但本体是不可言说、不可思议、不可表达，超越意识范畴的觉性，明明白白。赤裸裸。亮晶晶。光灿灿。这就是自生智慧法身超越意识的伟大见解，因此要确定这就是它，在无边无际如虚空般的境界中，暂时安住。如此指示。这样安住，分别念的戏论逐渐平息，所有作为、行为、忆念、分别都显现为安乐、光明、无分别的智慧游舞，平等之后
English
Having abandoned reliance on understanding, supplicate the root and lineage lamas to consider with immeasurable compassion and bless my being. Please bless me so that the special realization of the profound path arises in this very moment. Generate strong devotion and longing, to the point of tears. Then burn incense and gugul, and the lama, along with ringing the ḍāḍril (hand drum and bell), supplicates Dharmakāya Samantabhadra. Please bless me so that the experience and realization of the profound path arise in my being. Thus, through the blessing empowerment of the lineage, the lama himself dissolves into light with immeasurable compassion. By dissolving from the crown of the student, the student's three doors and the lama's three vajras become inseparable, and by allowing awareness to relax in a state free from elaboration, the blessing arises with a roar. The appearances of the three doors merge into the lama. Conceptual thoughts clearly arise as devotion. Grasping at inherent existence dissolves and crumbles. In that state, by effortlessly relaxing and letting go, it is said to be liberation into the realm of self-awareness, primordial purity, and dharmakāya. Although this is not in the root instructions, it is said that the great treasure revealer Rinpoche practiced this in order to quickly generate experience, and that the blessing is very great. The second part has three points: abiding, moving, and introducing the view of union. The first point is to cut off from unbornness, and in the moment of abiding, to introduce the view of the ground of abiding, where bondage and liberation are inseparable, the exhaustion of phenomena, and primordial purity: The students, as before, arrange their bodies in the seven-point posture. The speech key point is to leave the breath natural. The mind key point is that the previous thought has ceased and the next has not arisen. The present awareness is devoid of three-fourths of its parts, and its nature is not established anywhere. The radiance does not cease in great bliss. Although the power appears in various ways, the essence is inexpressible, inconceivable, and beyond the realm of the mind, the awareness is clear. Yerre. Hrigge. Jenne. Sangnge. This is the self-arisen wisdom dharmakāya, the view of the great transcendence of mind, so recognize it as such, and in a state like the boundless sky, remain in equipoise for a moment. Thus instruct. By abiding in this way, the elaborations of conceptual thought gradually subside, and all actions, behaviors, memories, and discriminations appear as the play of bliss, clarity, and non-discrimination, after equality
Chinese
没有界限。没有白天和黑夜的间隔。没有常断的歧途。没有取舍的法。在超越所有能修所修的，法尽本来清净的境界中安住。如是，在《秘密声续》中说：没有先后忆念分别的，明觉醒然澄澈的，当下的觉性本身，就认作具足四身的法身。如是说。那时，心于离戏中听闻是法身。明然而无执著是报身。种种显现的生起不间断是化身。本体、自性、大悲三者无别是，如《宝饰庄严》中所说：圆满佛陀即是自明觉，本体三时无有变异，自性恒常无有断绝，大悲对一切皆是自显现。如是说。此处，不共的修法是，例如，对于柱子之类的三个事物，或者过去、未来、现在这三时之类的任何三个事物，在同一时间，在一个刹那上，不是仅仅普遍的方面，而是对细微的差别也同时专注，有一种特别的显现方式。依靠它，上师所作的介绍是远离四分之三，如所说：远离四种所诠释的本体。是此意。第二，将自性显现无有阻碍地确定下来，在运行中无有取舍而自解脱地介绍是，从心性安乐光明无分别的状态中，不间断的自性显现，念头和觉性，放射和收摄，无论显现什么，外在的显现不间断，内在没有被执著束缚的基础上，对于先后迎送，以及舍弃和接受，否定和肯定等任何的改造和造作都没有的赤裸觉性，明觉本身的自性光彩自然安住，就像海面上无论生起什么波浪，都不会超出海水的自性一样，无论生起什么分别念，都不会超出和改变法性的游舞。而且，外在显现为种种，但显现并不能动摇心，像幻化的人一样，没有执著的计算而安住。内在显现为种种，但没有执著，像小孩的意识一样，没有“这是什么”的确定而安住，因此生起感受的分别念
English
There is no boundary. There is no interval between day and night. There is no dangerous path of permanence and annihilation. There is no dharma of acceptance and rejection. Abiding in the state of exhaustion of all that can be meditated upon and meditated with, in the realization of the original purity of the exhaustion of dharma. Thus, in the Secret Sound Tantra, it is said: Without prior or subsequent thoughts, the knowing, awake, and clear, this very present awareness, is recognized as the Dharmakaya endowed with four kayas. It is said. At that time, hearing the mind in freedom from elaboration is the Dharmakaya. Clear but without grasping is the Sambhogakaya. The uninterrupted arising of various appearances is the Nirmanakaya. The inseparability of essence, nature, and compassion is, as stated in the Jeweled Array: Complete Buddha is self-awareness itself. Essence is unchanging in the three times. Nature is eternally without cessation. Compassion is self-manifest to all. As it is said. Here, the uncommon practice is, for example, with respect to three objects such as a pillar, or three times such as past, future, and present, or any three objects, at one time, in one instant, not just in a general way, but also focusing on subtle differences at the same time, there is a special way of appearing. Based on that, the introduction made by the lama is the separation of three-fourths, as it is said: Separated from the four symbolized entities. This is the meaning. Second, establishing the unobstructed manifestation of potential and introducing self-liberation without acceptance or rejection in the flow is, from the state of mind itself, bliss, clarity, and non-conceptuality, the uninterrupted manifestation of potential, whatever arises as thoughts and awareness, radiation and absorption, the external appearance is uninterrupted, and on the basis of not being bound by the attachment of inner clinging, there is naked awareness without any modification or fabrication of welcoming and sending off, and abandoning and accepting, negating and affirming, etc. The natural radiance of the clear awareness itself is maintained naturally, just as whatever waves arise on the ocean, they do not go beyond the nature of the ocean water, so whatever thoughts arise, without abandoning or transforming them, they do not go beyond or change the play of the nature of reality. Moreover, although external appearances radiate in various ways, the mind is not moved by appearances, and like an illusory person, it abides without the calculation of attachment. Although internal appearances appear in various ways, there is no clinging, and like the consciousness of a young child, it abides without the determination of "what is this," so the thoughts of arising feelings
Chinese
一切都像融入盐水中一样，进入自寂自解的状态，因此称为“显现即自解”。如《超越思维》中所说：“显现之觉性，如蛇结般自解脱。无有对治故，无需勤作。本体自性即解脱。”因此之故。第三，将住、动、本体判定为无别，并在双运中直接指示显现之觉性：三门安住于自然状态中，从不间断地显现各种各样的念头，但不要进行否定、肯定、取舍，而是安住于自性之中，因此在法性中安住不动，并且安住的自力不间断地解脱。因此，安住和流动的自性是无二无别的。也就是说，以住、动、本体并非相互依存的关键，不偏袒六识的任何显现，而是安住于赤裸的觉性中。因此，所有大小念头都像冰雹融化成水，或像雾气消散在空中一样，不会超出法性的作用，并且要知道不会动摇。如《奇妙》中所说：“如海浪一般，心之波涛皆动摇，融入原始之根本海。”如是说。因此，心若安住，则安住于原始状态；若流动，则显现为智慧的作用；若平等，则超越于二元对立的状态，因此无论如何显现，都不会超出法性的光芒。不造作平等，不否定流动，不安住于觉醒。无论如何显现，都不会超出自己觉性的神变。如经文中所说：“无垢清净之佛陀，自证法身不变异。萨列桑列瓦列瓦，如无云秋空般。如山般不变稳固地安住！如海般不动清澈地安住！如虚空般无有宽窄地安住！无论如何安住，都是觉性的状态！流动、安住、自证清明地安住！如鸟儿在空中飞翔，不离虚空，同样觉性的状态，诸法自明不动地安住！”如是说，不加造作地放松，就会显现出一种没有否定、肯定、取舍、希望、恐惧的寂静状态。要知道，这就是觉性自住的禅定。
English
Everything, like dissolving into salt water, goes into a state of self-pacification and self-liberation, hence it is called "whatever appears is self-liberated." As it says in the Transcendent of Thought: "The awareness that arises, is self-liberated like a snake knot. Since there is no antidote, there is no need for effort. Its essence is primordially liberated." Therefore. Third, to directly introduce the naked awareness that arises in union after decisively determining that abiding, moving, and essence are inseparable: From the state of the three doors abiding naturally, no matter how many conceptual thoughts of unceasing potential appearances arise, without negation, affirmation, acceptance, or rejection, they are left in their natural state, therefore abiding immovably in the state of Dharma-nature, and the self-power of abiding is liberated without ceasing. Therefore, the nature of abiding and emanating is non-dual and inseparable. That is, by the key point that abiding, moving, and essence are not mutually dependent, without falling to any side of the appearances of the six aggregates, awareness is left naked. Therefore, all large and small thoughts arise and dissolve spontaneously, like hailstones melting into water, or like mist dissipating into the sky, not exceeding the play of Dharma-nature, and it should be known that it does not waver. As it says in the Marvelous: "Like the waves of the ocean, all the moving waves of the mind, dissolve into the primordial base ocean." Thus it is said. Therefore, if the mind abides, it abides in the primordial state; if it emanates, it arises as the play of wisdom; if it is equal, it transcends the state of duality, therefore no matter how it arises, it does not exceed the radiance of Dharma-nature. Do not fabricate equality, do not negate emanation, do not abide in awakening. No matter how it arises, it does not exceed the magical display of one's own awareness. As it says in the scripture: "The stainless pure Buddha, the self-aware Dharma-body is unchanging. Sal le sang nge wal le wa, like an autumn sky without clouds. Abide unchangeably and firmly like a mountain! Abide immovably and clearly like an ocean! Abide spaciously without narrowness like the sky! However you abide, may it be the state of awareness! Evolving, abiding, self-aware, clearly and purely abide! Just as birds fly in the sky, they do not go beyond the sky, likewise the state of awareness. May all phenomena abide self-luminous and unwavering!" As it says, by relaxing without fabrication in its natural state, a peaceful state without negation, affirmation, acceptance, rejection, hope, or fear will arise. Know that this is the meditation of awareness abiding in itself.