English
What experiences suffering, is it the body, speech, or mind? By examining which is most important, it is understood that the root of everything lies in grasping the mind as self. Searching for flaws in between is: body, speech, and mind. All of self, others, samsara, and nirvana are distinguished by the mind. One and many, existence and non-existence, is and isn't, etc., cannot be established in any way, thereby determining it. Third, examining the three origins, abodes, and destinations is: Where did this mind first arise from? Where does it reside in the middle? Where does it ultimately go? Through examination, because the location of these three cannot be found, remaining equally in a state free from the three extremes of arising, ceasing, and abiding is in accordance with severing the proliferation of intellect. Second, meditating in accordance with the final turning of the wheel is: The mind that was determined above, nothing is established. Without clinging to the thought that it is emptiness, the naturally arising and self-illuminating awareness, the clear and empty naked state, is maintained in an unfabricated, natural state. By remaining in the view of the three separations of the four divisions, the nature of the mind is without foundation or root. Awareness is primordially the self-arisen Dharmakaya, the heart essence of the Sugatas, Kuntuzangpo and Padmasambhava, which cannot be sought from elsewhere. Therefore, mastery is attained over the view of self-appearance without bias. The third part has two points: actually explaining the way to practice the union of Shamatha and Vipassana, and explaining the remaining special meanings. The first point is that in the guiding texts and main texts, countless methods of instruction appear, all of which are related to profound key points. However, the three unique key points of instruction of this tradition are: one's own mind transcends the phenomena of shape, color, and characteristics, possessing the heart essence of empty and clear awareness, this itself is the naked state of self-illumination. Clearly! Distinctly! Recognizing with awareness the primordially pure original state, Samantabhadra, the all-penetrating wisdom view, recognizing it on oneself. This is called "recognizing it on oneself." If naked awareness is recognized, then no matter what thoughts of abiding, moving, sinking, floating, good, or bad arise, the essence of awareness is not changed by objects, not obscured by clinging. Just as all bubbles have the same taste as water, or like finding ordinary dirt and stones in a golden land, whatever appears, whatever arises, is recognized as the sole play of the self-arisen wisdom Dharmakaya. This is called "cutting through in one stroke." Because certainty is gained about this, all the various proliferations of thoughts of objects and mind are first in the nature of reality.
Chinese
从勤奋中自然产生，现在显现为法性的游戏，最终融入法性的状态中，如同梦境般，原本未被束缚也未被解脱，确信自解脱是法身的自性，因此无需扬弃或亲近，这被称为安住于解脱之基。简而言之，对于住和动两种状态，不作好坏的取舍，让心自然放松，保持开放。在自明觉性未失去本性的情况下，将一切显现都转化为法身的意境。这种单独追逐觉性的要诀是所有彻却法的精髓。第二，关于旁述的内容：所有佛法的见解和证悟虽相同，但道路的要点却大相径庭。其中，最卓越的莫过于大圆满的修行要点，其独特之处在于区分心和觉性。在基础阶段，无垢无为的原始清净法身的体性和有垢未授记的阿赖耶识无明的自性，两者截然不同。在道路阶段，原始清净法身的自光觉性的智慧空明是作为对治的法，而由无明阿赖耶识产生的染污心则成为应断除的法，两者不同。在果的阶段，当一切众生相续中的原始清净智慧显现时，通过断除包括习气在内的所有暂时性的垢染，便证得佛果。由于这些要点，因此在此法中，觉性被用作道路。当觉性赤裸裸地显现时，心的错觉自然消退，即使出现如动空般的显现，也不会沾染觉性的智慧，就像玻璃上的影像不会沾染玻璃本身一样。为了提升这种觉性空性的力量，应努力修持虚空三要诀的教言。背对无云晴空中的太阳，调整视线进行观察。通过打开外在虚空空性的理解，从内在清净的觉性中，刹那间生起秘密光明金刚藏的虚空，那超越一切边际和中心的法性，应长久地修持它。第四，介绍实相有三：见、修、行。首先从见的角度进行介绍：寂止和胜观。
English
Naturally arising from diligence, now appearing as the play of Dharmata, ultimately dissolving into the state of Dharmata, like a dream, originally unbound and unliberated, believing that self-liberation is the nature of Dharmakaya, therefore there is no need to accept or reject. This is called abiding in the basis of liberation. In short, for both abiding and moving states, do not accept or reject good or bad, let the mind relax naturally and remain open. Without losing the self-aware naked awareness, transform all appearances into the intention of Dharmakaya. This key point of solitary pursuit of awareness is the essence of all Trekchö. Second, regarding the ancillary content: Although the views and realizations of all Dharmas are the same, the key points of the path are very different. Among them, the most outstanding is the key point of the practice of the Great Perfection, whose uniqueness lies in distinguishing between mind and awareness. In the basic stage, the nature of the undefiled, unconditioned, primordially pure Dharmakaya and the nature of the defiled, unpredicted Alaya-consciousness ignorance are very different. In the path stage, the self-radiance awareness wisdom of the primordially pure Dharmakaya is the Dharma that is the antidote, and the afflicted mind generated by the Alaya-consciousness ignorance becomes the Dharma to be abandoned, and the two are different. In the stage of fruition, when the primordially pure wisdom that exists in the continuum of all sentient beings manifests, by abandoning all temporary defilements, including habitual tendencies, Buddhahood is attained. Because of these key points, in this Dharma, awareness is used as the path. When awareness appears nakedly, the illusion of the mind naturally subsides, and even if appearances like moving emptiness arise, they will not contaminate the wisdom of awareness, just as the image on the glass does not contaminate the glass itself. In order to enhance the power of this awareness-emptiness, one should strive to practice the instructions of the three secrets of space. Facing away from the sun in a cloudless sky, adjust the line of sight to observe. By opening the understanding of the emptiness of outer space, from the inner pure awareness, the secret luminous Vajra essence of space, the Dharmata that transcends all boundaries and centers, arises in an instant, and it should be practiced for a long time. Fourth, there are three introductions to reality: view, meditation, and action. First, introduce from the perspective of view: Shamatha and Vipassana.
Tibetan
ག་གི་ཉམས་མྱོང་ལེགས་པར་སྐྱེས་པའི་གང་ཟག་དེ་ཉིད་དབེན་པའི་གནས་སུ་ཅོག་གཞག་གི་གནད་དང་གསུམ། ལྟ་བ། སྒོམ་པ། སྤྱོད་པའོ། །དང་པོ་ལྟ་བའི་སྒོ་ནས་ངོ་སྤྲད་པ་ནི། ཞི་ལྷག་གི་ཉམས་མྱོང་ལེགས་པར་སྐྱེས་པའི་གང་ཟག་དེ་ཉིད་དབེན་པའི་གནས་སུ་ཅོག་གཞག་གི་གནད་དང་ལྡན་པས་འདུག་ཏུ་བཅུག ། དཔོན་སློབ་གཉིས་ཀས་བརྒྱུད་པའི་བླ་མ་གསོལ་བ་འདེབས། ཌཱ་ཀི་ཆོས་སྐྱོང་ཚོགས་གཏོར་གྱིས་བསྐངས་ལ་བླ་མས་ངོ་སྤྲད་པར་བྱ་སྟེ། རིགས་ཀྱི་བུ་ཉོན་ཅིག །དེའང་འཁོར་འདས་གང་ཡང་མ་གྲུབ་པའི་སྔོན་རོལ་ནས། ཆོས་དབྱིངས་སྟོང་གསལ་འགག་པ་མེད་པའི་ངོ་བོ་སྐུ་གསུམ་འདུ་འབྲལ་མེད་པའི་འབྱུང་གནས་ཆེན་པོར་བཞུགས་ཏེ། ངོ་བོ་སྟོང་པ་ནམ་མཁའ་ལྟ་བུ། རང་བཞིན་གསལ་བ་ཉི་ཟླ་ལྟ་བུ། ཐུགས་རྗེའི་གདངས་འཆར་སྒོ་མ་འགག་པ་མེ་ལོང་གཡའ་དག་པའི་ངོ་བོ་ལྟ་བུ། སོ་སོ་མ་ཡིན་ཐ་མི་དད་པའི་རང་བཞིན་གཅིག་དང་དུ་མ་མེད་པའི་གནས་ལུགས་རང་རིག་དབྱིངས་ཀྱི་སྣང་བ་ཚད་མེད་པའི་ངོ་བོ་ལ་རྣམ་པ་ཀུན་གྱི་མཆོག་དང་ལྡན་པའི་སྟོང་པ་ཉིད་སྤྲོས་བྲལ་སྐྱེ་བ་མེད་པ་ལ་རང་གདངས་འགག་པ་མེད་པའི་སྣང་ཆ་བརྟན་གཡོ་འཁོར་འདས་ཀྱི་ཆོས་གང་དང་གང་སྣང་བཞིན་པ་ཐམས་ཅད་ཀྱང་སྣང་དུས་ཉིད་ནས་དེ་དང་དེའི་ངོ་བོར་ཡོད་མ་མྱོང་བ་རིག་པ་ཁོ་ན་ལས་གཞན་དུ་མ་གྲུབ་ཅིང་། རིག་པའི་ངོ་ བོ་ཡེ་ཤེས་ཆོས་ཀྱི་སྐུ་གུ་རུ་པདྨ་འོད་འབར་ལོགས་ནས་ཚོལ་མ་དགོས་པ་གདོད་ནས་ལྷུན་གྱིས་གྲུབ་པར་རང་ལ་རང་ཆད་སུ་བཞུགས་པའི་རང་རིག་བདེ་བ་ཆེན་པོའི་ངོ་བོར་ཤར་བ་འདི་ཀ་སངས་རྒྱས་སྐུ་གསུམ་གྱི་ངོ་བོ་ཡིན་ལ་ཡིན་བཞིན་དུ་རིག་བྱ་རིག་བྱེད་དང་གསལ་བྱ་གསལ་བྱེད་དང་བྲལ་བ། རིག་པ་རང་གསལ་རང་བཞིན་ལས་མི་གཡོ་བར་རྟག་ཏུ་འཇོག་པར་བྱ་སྟེ། ཇི་སྐད་དུ། ཨ་ཏི་ཁྱབ་བདལ་ཆེན་པོ་ནི། །གུ་རུ་པདྨ་འོད་འབར་དེ། །ལོགས་ན་ཡོད་པ་མ་ཡིན་ནོ། །ཞེས་དང་། རང་ཉིད་ལྷ་རུ་སྣང་བ་དེ། །ལྷ་ཉིད་རང་ལ་རང་ཉིད་ལྷ། །སེམས་ཉིད་རྟོགས་ན་སངས་རྒྱས་ཏེ། །སེམས་ལས་སངས་རྒྱས་གཞན་མ་ཚོལ། །ཅེས་དང་། མ་བསྒྲུབས་ཡེ་ནས་སངས་རྒྱས་གནས། །མ་བཙལ་བཞག་པས་རང་ས་ཟིན། །དེ་ལྟར་རྟོགས་ན་ཨོ་རྒྱན་མཁན། །ཆོས་ཉིད་དོན་གྱི་པད་འབྱུང་ཡིན། །ཞེས་དང་། པདྨ་འབྱུང་གནས་ནི་རང་སེམས་ཀྱི་མདངས་ཆ་ཡིན་ཏེ། རང་སེམས་དུས་གསུམ་གྱི་སྤྲོས་པ་དང་བྲལ་ཏེ་ཀ་དག་ངོས་བཟུང་མེད་ པ་རང་བཞིན་ལྷུན་གྲུབ་ཆེན་པོ་སངས་རྒྱས་ཀྱིས་མ་བསླད་སེམས་ཅན་གྱིས་མ་བསྒྲིབས་པ་དེ་བཞི
Chinese
对于那些已经很好地培养了经验的人来说，在隐居的地方有三个要点：见、修、行。首先，从见的角度介绍：让那些已经很好地培养了止观经验的人，安住在隐居的地方，具备安住的要点。 祈请从师徒二人传下来的上师。用朵玛供养空行母和护法，并由上师介绍说：种姓之子，谛听！从轮回和涅槃尚未成立之前，法界空明无碍的自性，安住在三身无离的伟大源泉中。本体空性如虚空，自性光明如日月，大悲的显现之门不间断，如明镜无垢的自性。各自不异，并非他体的自性，一与多无别的实相，自证法界的显现，在无量本体中，具备一切殊胜的空性，离戏无生，自光不灭的显现，所有显现的动静、轮回、涅槃之法，显现之时，从未存在于彼等自性之中，除了觉性之外，没有其他成立。觉性的本体，是智慧法身，莲花生大师，无需从他处寻找，本来任运成就，在自身中自然安住的自证大乐的本体中显现，这即是三身佛的本体，并且是远离能知所知、能显所显的。觉性自明，恒常安住在自性之中。如是说：阿底广大遍布者，即是莲花生大师，不在他处存在。又说：自身显现为本尊，本尊即是自身，自身即本尊。若能证悟自心，即是成佛，无需从心外寻求佛陀。又说：无需修持，本即是佛的处所，无需寻觅，安住即得自地。如是证悟，即是邬金（乌仗那）堪布，法性意义上的莲花生。莲花生大师是自心的光明，自心远离三时之戏论，本初清净，无有执着，自性任运大圆满，未被佛陀所染污，未被众生所遮蔽，即是如是。
English
For those who have cultivated experience well, there are three key points in a secluded place: view, meditation, and action. First, introducing from the perspective of view: Let those who have cultivated the experience of tranquility and insight well, reside in a secluded place, possessing the key points of abiding. Pray to the lineage masters transmitted by both the master and the disciple. Offer torma to the Dakinis and Dharma protectors, and let the master introduce, saying: Son of the lineage, listen! From before the establishment of either samsara or nirvana, the essence of Dharmadhatu, empty and clear, without obstruction, abides in the great source of the three bodies, inseparable. The essence is emptiness like the sky, the nature is clarity like the sun and moon, the door of compassionate radiance is uninterrupted, like the essence of a mirror free from tarnish. The nature is neither separate nor different, the reality of one and not many, the appearance of self-awareness in the sphere of reality, in the essence of immeasurable, possessing all supreme emptiness, free from elaboration, without birth, the unobstructed appearance of self-radiance, all phenomena of movement and stillness, samsara and nirvana, at the time of appearance, have never existed in their own essence, and nothing is established other than awareness. The essence of awareness is wisdom Dharmakaya, Guru Padmasambhava, without needing to seek elsewhere, spontaneously accomplished from the beginning, appearing in the essence of self-aware great bliss, naturally abiding in oneself, this is the essence of the three bodies of the Buddha, and is free from knowable and knowing, manifestable and manifesting. Awareness is self-illuminating, and should always be kept unwavering from its own nature. As it is said: Ati, the great all-pervading, is Guru Padmasambhava, not existing elsewhere. And: That which appears as a deity to oneself, the deity is oneself, oneself is the deity. If one realizes one's own mind, one is a Buddha, do not seek a Buddha outside of the mind. And: Without practice, the place of the Buddha is from the beginning, without searching, abiding attains one's own ground. If one realizes in this way, one is the Khenpo of Oddiyana, Padmasambhava in the meaning of Dharmata. Padmasambhava is the radiance of one's own mind, one's own mind is free from the elaborations of the three times, primordially pure, without grasping, the great spontaneously accomplished nature, uncorrupted by the Buddhas, unobscured by sentient beings, is just as it is.