English
Taking experiences as supreme, do not cling to appearances. Do not look at external objects, do not look at the mind. Do not be busy with activities, do not easily generate desires. Do not be easily afraid. Let awareness rest as it pleases. Let the mind itself rest like the center of the sky, it is said that this is also an introduction to freedom from elaboration. At this time, the method of enhancement is to rely on the guidance of Tummo Atung, enhancing with bliss: From this Namchö Thukter (གནམ་ཆོས་ཐུགས་གཏེར) mind treasure, it is good to contemplate the Tummo of Wrathful Roza, which is different from others and possesses sharp power, because in practice, one will be free from illness and the channels and winds will flourish. Those who are sick and elderly will not have their channels and winds increase. Those who only believe in Dzogchen, and have good root channels and no defects in their eyes, enhance by relying on Tögal. Practice the White Guidance, Red Guidance, Yellow Guidance, etc. Because this is unique to Dzogchen, it should not be proclaimed in public. In this way, by practicing Trekchö and Tögal combined, the arising of the four visions is also as they appear during Tögal. Here is the doctrine of the inseparability of Trekchö and Mahamudra. The great accomplished Karma Pakshi said, "Dzogchen and Mahamudra, the two have differences in words, but no difference in meaning." Therefore, not taking elaborate virtuous actions as primary, but being content with cultivating only the meditation of freedom from elaboration, is also considered sufficient, so do it that way! The signs of having generated unwavering meditation are: From the Puktri (སྤུ་ཁྲིད) guidance of Garab Dorje, it says, "At that time, the attachment to food and clothing is small, afflictions such as attachment and aversion are small, compassion and altruism are very great, auspicious signs appear greatly in dreams." And, "The sign of having attained unwaveringness is stability, satisfied with little food and drink, desires and so on are very subtle, compassion arises for all beings, there is no attachment to possessions and so on, generosity and other perfections are vast, benefiting sentient beings, all the dharmas in dreams are seen as like illusions, only the Buddha, the Dzogchen listener, and pleasing relationships, and scattering flowers upon me, using gods and demons of the eight classes like servants." Thus it is said. Therefore, when the yogi who has realized freedom from elaboration dies, the samaya light is seized, and then in the forty-nine
Chinese
如果安住于此，就不会经历中阴，死亡时就能在法身中成佛。如果因为死亡的因缘等没有把握住光明，或者即使把握住了也无法长久安住，因为获得了出生的自主权，所以想去哪里出生就去哪里出生。即使没有放下想去任何地方出生的念头，也不会取受粗重的身体，而是转生为虹身持明，并在那个身体的基础上成佛。如《大圆满斯扎传承》中所说：“如此这般的瑜伽士，五大分解的时候，获得天众大持明，那时就能现前成佛。”如是宣说。第三，一味的证悟，如幻的等持，以及平等性的等持，这些意义相同。在《秘密不可思议续》中说：“第三，通过如幻的等持，众多一味显现十地的证悟，三世诸佛之子行持利他，到达顶峰后增长永不间断。”如是说。在《大圆满斯扎传承》中说：“第三，结合于平等性中，轮回涅槃之法，无论如何也不去看待，一切都明现为平等性，年月过去也如是安住。”如是说。“智慧的幼苗在心中生起，心的幼苗不生起，智慧的幼苗又从何而来？智慧的幼苗不生起，成佛的幼苗又从何而来？年月过去也如是安住。”如是说。邬金仁波切说：“认为除此之外别无他物，无论看什么都融为一体，因此没有需要断除的和需要修持的，所谓的一味就是这个。”如是说。以前生起的体验，那些通过意识观察，在心中耗尽，从而证悟到一种不被过失和功德所染污的庸常的觉性。对于此，修与不修，都从根源上断绝。即使修持，也不会产生任何东西；即使不修持，也不会错乱到任何地方。证悟到庸常的觉性脱离了因缘而赤裸裸地显现，证悟到一种坦然、赤裸、鲜明，不被轮回涅槃一切法的垢染所沾污的状态。如是宣说，这以上显现是大圆满大乐的时期。因为轮回涅槃的一切法都显现为一味，所以称为一味。而这又根据功力圆满与否，分为小、中、大三种。一味是
English
If one abides in this state, one will not go through the bardo, and at the time of death, one will attain Buddhahood in the Dharmakaya. If one does not grasp the clear light due to the circumstances of death, or even if one grasps it but cannot remain in it for long, because one has obtained the power over rebirth, one can be reborn wherever one wishes. Even if one does not let go of the thought of being reborn anywhere, one will not take a coarse body, but will be reborn as a rainbow body vidyadhara, and will attain Buddhahood on that very basis. As it is said in the Dzogchen Sprag Trid: "Such a yogi, when the five elements dissolve, obtains the great vidyadhara of the gods, and at that very time, he manifestly attains Buddhahood." Thus it is said. Third, the realization of one taste, the samadhi like illusion, and the samadhi of equality, these are of the same meaning. In the Secret Inconceivable Tantra, it says: "Third, through the samadhi like illusion, many one tastes manifest the realization of the ten bhumis, the sons of the Buddhas of the three times perform the benefit of others, and having reached the peak, the increase never ceases." Thus it says. In the Dzogchen Sprag Trid, it says: "Third, unite in equality, the dharmas of samsara and nirvana, do not look at them in any way, everything is clear as equality, and even when years and months have passed, it remains the same." Thus it says. "The sprout of wisdom arises in the mind, if the sprout of mind does not arise, from where does the sprout of wisdom come? If the sprout of wisdom does not arise, from where does the sprout of Buddhahood come? Even when years and months have passed, it remains the same." Thus it says. Orgyen Rinpoche said: "Thinking that there is nothing else besides this, and whatever one looks at remains as one, therefore there is nothing to be abandoned and nothing to be cultivated, this is what is called one taste." Thus it says. Those experiences that have arisen before, those are observed by the mind, exhausted in the heart, and thus one realizes a common awareness that is not obscured by faults and qualities. For this, both meditation and delusion are cut off from the root. Even if one meditates, nothing will arise; even if one does not meditate, one will not be deluded anywhere. One realizes that the common awareness is nakedly manifest, free from conditions, and one realizes a state that is relaxed, naked, clear, and not stained by the defilements of all the dharmas of samsara and nirvana. Thus it is said, and it is evident that this is the time of the Great Bliss of Dzogchen. Because all the dharmas of samsara and nirvana appear as one taste, it is called one taste. And this is divided into three: small, medium, and large, according to whether the power is perfected or not. One taste is
Chinese
在观修道中宣说。此时，师利星哈宣说了遣除障碍和介绍，本住的体性是无为的，法身之事，没有观修和错乱，赤裸坦露即是。现在不要被贪欲所染，以贪欲将自己带到不欲之地。没有经历过观修，没有经历过分离，不观修意义，不分离，通过守护获得殊胜共同的成就。如是说，应当在没有希望、恐惧、喜悦、悲伤的执着中修持。大约在这个时候，为了提升安乐的体验，依止具有空行母标志的女性，在尸陀林和集市等地方进行苦行。如是说，帝洛巴在《大手印恒河》中说：如果依止事业手印，则生起乐空智慧，方便和加持平等融合，缓慢下降，收缩、反转、伸展，带到（特定）位置并遍布全身。如果对其没有贪执，则生起乐空智慧，寿命延长，身体洁白，如月亮般增长，光彩鲜明，力量如狮子，迅速获得共同成就，趋向殊胜。邬金仁波切说：以供养父母（本尊）来回向，那样的福德无法言说，大乐清净智慧身，在此生即可获得。萨ra哈说：以年轻女子，染色的贱卖布匹为生，青莲色、洁白柔顺、紫黑色，有痣的女子，作为净化血脉的事业手印，十六岁，极其美丽，头发金黄，萨ra树的香味弥漫，乳房坚挺，腰肢纤细。等等广说。如是，一味一体性的等性禅定的比喻，在《大圆满斯扎教授》中说：等性，不动摇法性身，无法抓住，如水中月，无分别等性即是，如大鹏在空中飞翔。如是说，禅定的比喻是，内外诸法皆为等性，显现而无自性，如水中月，无有作为，无分别，无尘垢，如鹏鸟。鹏鸟截断虚空，向右盘旋截断，到达虚空的尽头时，翅膀伸展开来放置，没有寒冷和坠落的觉受，身体互相寻找的聚集。
English
It is explained in the path of meditation. At this time, Shri Singha spoke of dispelling obstacles and introducing, the nature of the original state is unconditioned, the activity of the Dharmakaya, without both meditation and confusion, the naked openness is itself. Now, do not be obscured by desire, with desire, take yourself to a place of non-desire. Without experiencing meditation and without experiencing separation, not meditating on the meaning and not separating, through cultivation, attain the supreme and common siddhis. It is said that one should practice without clinging to hope, fear, joy, and sorrow. Around this time, in order to enhance the experience of bliss, one relies on a woman with the signs of a dakini, and engages in ascetic practices in charnel grounds and marketplaces, etc. As it is said, Tilopa said in the Mahamudra Ganga: If you rely on the karma mudra, the wisdom of bliss and emptiness will arise, means and blessings will be equally mixed, slowly descending, contracting, reversing, and extending, taking it to the (specific) place and spreading it throughout the body. If there is no attachment to it, the wisdom of bliss and emptiness will arise, longevity and a white body will exist, and it will increase like the moon, the radiance will be clear, and the strength will be like a lion, quickly attain common siddhis, and strive for the supreme. Orgyen Rinpoche said: By offering worship to the father and mother (deity), dedicate the merit, that merit cannot be expressed, the great bliss, pure wisdom body, will be attained in this very life. Saraha said: Living by young women, dyed cheap cloths, blue lotus-colored, white and soft, purple-black, women with moles, as the karma mudra for purifying the lineage, sixteen years old, extremely beautiful, with golden hair, the fragrance of the sara tree pervading, firm breasts, slender waist. And so on, extensively explained. Thus, the analogy of the samadhi of one taste and equality, in the Dzogchen Sridral teaching, it says: Equality, the unwavering Dharmata body, cannot be grasped, like the moon in water, non-conceptual equality is itself, like a great garuda soaring in the sky. As it is said, the analogy of that samadhi is shown, all phenomena, internal and external, are in equality, appearing but without inherent existence, like the moon in water, without effort, non-conceptual, without dust, like a garuda. The garuda cuts through the sky, circling to the right, and when it reaches the end of the sky, when the wings are stretched out and placed, there is no perception of cold or falling, the accumulation of bodies searching for each other.