English
. The power of effortless liberation of non-conceptual bliss, without limit, pervades all self-appearances. The true nature of reality descends upon the ground of great bliss. Thus it is. At the time of such meditation, it is said with "The Method of Clearing Obstacles," etc., that in the means of the six aggregates of merit (549) arising as companions, whatever conceptualization arises, it should not be suppressed, nor is there anything to be accomplished, and if one does not follow it and does not move from the state of unbornness, then the five eyes, such as the divine eye and the flesh eye, and the six superknowledges, etc., all the qualities of the clarity of the senses will be obtained. As it is also said in the Kunje Gyalpo Tantra: "The beginning, the end, the middle are peaceful, existence and sorrow, nirvana are peaceful, the great bliss of spontaneous accomplishment, the unequaled wisdom, from the knowledge of one's own power, the Dharma does not arise from another." Thus it is. Conceptualization connected with an object is ordinary, but if it is liberated from that, it is as previously stated. In the mind that is clear like a mirror, the object of appearance is not obstructed, and it is as bright as the stars and moon appearing in the ocean, but when it is not stained by the mind of conceptualization, when the object to be grasped and the mind that grasps are disconnected, the wisdom of self-awareness without conceptualization reaches the ground of the supreme guru, as it is said in the Ornament of Clear Realization: "From the purity of what is real and unreal, the attachment to the objects of the five senses is purified, the grossness of the five elements is purified, (550) the increasing appearance of pure wisdom, that is the nature of exhaustion." Thus it is. To summarize the meaning here, it is said with "In short," etc., that in short, as previously stated, it can be summarized into the five paths to be explained, the first, the path of the Dharmadhatu, is the nature of reality, inconceivable, uniquely exhausted, as it is said in the Rangshar Tantra: "The wisdom of the Dharmadhatu, great emptiness is the object, the appearance of bright light, the three objects of the activity of wisdom, the gathering of the three is called the Dharmadhatu." Thus it is. Second, the path of intelligence is the special wisdom, although there is no conceptualization, it knows the general and specific characteristics of all dharmas without mixing, and it thoroughly understands the pure nature, because there is no other on the other shore, it is supreme, as it is said in the Mani Garland Tantra: "With wisdom, one knows all dharmas at once, the supreme becomes the top of all." Thus it is. And the Manjushri Rootྲ་ལས། The great wisdom, in an instant, comprehends all dharmas. Thus it is said. Third, the path of clear light is of two types: the far-reaching lasso of the water lamp and the lamp of empty bindus. First, at the time of conception in the womb, there is a lamp (Tibetan: སྒྲོན་མ་) inside the navel plexus. Before the elemental eyes are formed, the latter produces the body, and from the former arise the sensory basis of the eye, the senses, and the essence of the light channels. From the navel to the heart, then to the spine, and then to the inner sides of the two ears, the brain coils and divides into three branches. Furthermore, in the center of the pupil of each eye, below the root without blood and serum, in a structure like an inverted horn filled with threads of light, with its opening piercing the eye, there are individual light channels. The remaining central channel pierces the Brahma aperture, wherein there is the continuity of non-conceptual awareness and the fivefold layers of light bindus, indicating the presence of the components of all four lamps. The channel end is the water lamp, the bindu is the empty lamp, the five lights are the space lamp, and non-conceptual awareness is the wisdom lamp. If differentiated, the far-reaching lasso of aggregated elements is like the shape of a channel horn of wind essence, existing in the aspects of appearance, gathering, and proliferation. The far-reaching lasso of aggregated wisdom is that when light rays and illusion are purified, it grasps the self-appearance of clear light. The far-reaching lasso of aggregated senses grasps the self-character (552) of the object of perception, these three are like this. The etymology is: the dharmas of samsara and nirvana appear from afar, binding and liberating like the function of a lasso, which is related to the path and has been explained above as well. The second is that, through familiarizing oneself with the meaning of the inner clarity, the primordial purity, the boundless and stainless expanse, from the manifestation of the three kayas inherently present in the expanse, from the purified aspect of wind, the path of clear light manifests as appearance. If differentiated, there are five types: the bindu of quiescent awareness merges the dualistic appearances of samsara and nirvana into one. The bindu of the body's abiding channels manifests suffering as great bliss. The bindu of conventional cause gathers the aggregates and elements into one taste. The bindu of ultimate non-elaboration unites the expanse and awareness. The bindu of self-arisen fruit integrates day and night into clear light and unites the intention of the victorious ones into a vast and expansive space. Fourth, Trekchö.
Chinese
是谁引领着，在那无边无际、令人难以忍受的轮回荒野中，在那令人毛骨悚然、轻飘飘的广袤之地，被十不善业和八万四千烦恼的行作的沉重铁链紧紧束缚，几乎没有逃脱的可能？从今天起，对被束缚生起强烈的厌离之心，如山崖崩塌之势（555），迅速在寂静神圣、大乐之城中获得涅槃，恳请您亲近这证得四身果位的殊胜方法或道路。如今，很多人远离了闻思的智慧之光，陷入了愚昧的黑暗之中，像瞎子一样看不清真实的意义，仅仅将自明自空理解为一种境界，然后自诩为证悟了大圆满的耳传窍诀，亲证了法性，不畏惧涅槃，也不担心轮回。即使末法时代的身体没有像往昔的胜者一样，但因为与那些证悟相同，所以一旦身体瓦解，就像瓶子破碎的虚空一样，会前往法身之境。他们这样说着，随意饮用黑酒，行为放荡。还有一些人，无论属于哪个宗派，都将八大持明传承的甘露修法视为猎人的工具，在村庄里用鲜红的、热乎乎的动物血肉来供养神灵，自以为是，完全精通了顺世外道的仪式，他们无疑是彻底摧毁（556）佛教珍贵之树根基的魔鬼的强大武器，对此我深感悲痛，甚至流下了眼泪。正如大车论师龙树所说：如今，极其恶劣之人，使胜者之教法濒临衰败。如今，不赞美的恶行和邪见之人，愚昧之人砍伐着世尊的教法之树。如今，无有慈悲之人，抛弃了正法，随心所欲。因干涸而执着，不见彼岸，摧毁着教法的法幢。如今，难以调伏，毫无羞耻，喜好罪恶，伪装正派。罪恶之人以其能力，摧毁着教法的桥梁。
English
Who leads, in that endless, unbearable wilderness of samsara, in that terrifying, light and vast expanse, tightly bound by the heavy iron chains of the ten non-virtuous actions and the eighty-four thousand afflictions, with almost no possibility of escape? From this day forward, generate a strong sense of renunciation towards being bound, like the force of a collapsing cliff (555), quickly attain nirvana in the city of peace and great bliss, and I implore you to draw near to this supreme method or path of attaining the state of the four kayas. Nowadays, many people turn away from the light of wisdom of hearing and thinking, fall into the darkness of ignorance, and like the blind, cannot see the true meaning. They merely understand self-awareness and emptiness as a state, and then boast that they have realized the ear-whispered instructions of Dzogchen, directly realized the nature of reality, and are not afraid of nirvana, nor worried about samsara. Even though the body of this degenerate age is not like the previous victors, because it is the same as those realizations, once the body disintegrates, like the space of a broken vase, they will go to the realm of the Dharmakaya. They say this, freely drinking black alcohol, and behaving dissolutely. There are also some who, no matter which sect they belong to, regard the nectar practices of the eight vidyadharas as tools of hunters, and in villages, use fresh, warm animal flesh and blood to offer to the deities, thinking they are right, and are completely proficient in the rituals of the Lokayata heretics. They are undoubtedly the powerful weapons of demons that completely destroy (556) the roots of the precious tree of the Buddha's teachings. I feel deeply saddened by this and even shed tears. As the great chariot master Nagarjuna said: Now, extremely wicked people are causing the teachings of the Victor to decline. Now, unpraising evil deeds and people with wrong views, ignorant people are cutting down the tree of the teachings of the Blessed One. Now, those without compassion abandon the Dharma and do as they please. Clinging to dryness and not seeing the other shore, they are destroying the banner of the teachings. Now, difficult to tame, without shame, delighting in evil, and pretending to be upright. Evil people, with their power, are destroying the bridge of the teachings.