Chinese
由于了知，不生起他执的分别念，是自解脱的要点。第二，认识本来解脱：看似见解的心，那个显现以自性而存在，有一个真实的吗？还是体性是空性的？如果说以自性而存在，就是没有理解。如果说空性而存在，是拉回来而空性存在吗？还是消失之后空性存在吗？还是它本身就是空性存在？如果说是前两种，就是没有理解。如果说是它本身就是空性存在，就是见到了体性，所以是认识。确定显现的自性不是真实的，而安住于空性之中，就是了解本来解脱。因为了知空性，所以不会对显现产生实执。这就是本来解脱的要点。第三，认识无二：空性是空无所有的吗？还是具有明觉的？如果说是空无所有的，就是没有理解。如果说是具有明觉的，那么明和空是分开的吗？还是一体的？如果说是分开的，就是没有理解。如果说是一体的，就是见到了体性，所以是认识。显现和空性不是分开的，安住于无二之中，就是认识到无二。安住于无二之中，就不会生起二取的分別念。这就是所谓的证悟无二。第四，支持有三：支持自解脱者，一切有为法的体性，没有不是本来就是本来解脱的，就像鸟无论飞向何方都是天空，人无论走到哪里都离不开大地一样。支持本来解脱者，一切法的体性，没有不是本来就是本来解脱的，就像金洲是金，水洲是水一样。支持无二者，一切法的本体没有不是无二的，就像水的湿性，火的热性一样。在见解的时候应当了解。第五，稳固有三：本来清净，任运自成，一切之自性中稳固。第一，有三：心的自性显现无碍生起时，从根本上清净其他念头，是为智慧本来清净。显现的一切自性是空性，从根本上清净事物自性上的真实，是为空性本来清净。本体显空无二，从根本上清净
English
Because of knowing, not generating the thought of grasping to other, is the key point of self-liberation. Second, introducing original liberation: Does the mind that appears as a view have one truth in the appearance of its own nature? Or is its essence emptiness? If you say it exists in its own nature, then you have not understood. If you say it exists in emptiness, is it drawn back and exists in emptiness? Or does it exist in emptiness after it disappears? Or is it itself empty? If you say it is like the first two, then you have not understood. If you say it is itself empty, then you have seen the essence, so it is introduced. Deciding that the appearance of its own nature is not true and placing it in emptiness is to understand original liberation. Because of knowing emptiness, no true grasping arises in appearance. That is the key point of original liberation. Third, introducing non-duality: Is emptiness something that is completely non-existent? Or is it something that possesses clarity and awareness? If you say it is something that is completely non-existent, then you have not understood. If you say it possesses clarity and awareness, then are clarity and emptiness separate? Or are they one? If you say they are separate, then you have not understood. If you say they are one, then you have seen the essence, so it is introduced. Appearance and emptiness are not separate, and abiding in non-duality is to recognize non-duality. Abiding in non-duality, the thought of dualistic grasping does not arise. That is what is called realizing non-duality. Fourth, support has three: Supporting self-liberation, the nature of all conditioned phenomena is not other than originally being originally liberated, just as a bird flies wherever it goes, it is the sky, and a person goes wherever they go, they cannot go beyond the earth. Supporting original liberation, the nature of all phenomena has no place to go beyond originally being originally liberated, just as the golden continent is gold, and the water continent is water. Supporting non-duality, the essence of all phenomena has no place to go beyond non-duality, just as the wetness of water and the heat of fire. It should be understood at the time of view. Fifth, stabilizing has three: Primordial purity, spontaneous accomplishment, stabilizing in the nature of all. First, there are three: When the expression of mind arises unceasingly, purifying other thoughts from the beginning is primordial wisdom purity. The nature of everything that arises is emptiness, purifying the truth of the nature of things from the beginning is primordial space purity. The essence of appearance and emptiness is non-dual, purifying
Chinese
从一开始就清净的是，无二本来清净。第二是任运成就，有三：心的力量显现为各种各样，不需要从其他地方寻找，心自己显现的是，有法任运成就。显现的一切自性是空性，不需要从其他地方寻找，显现者本身是空性的是，法性任运成就。本体显现空性无二，不需要寻找，无论显现什么，那些本身就是无二的是，无二任运成就。第三是安住于一切的自性中，一切法都是自己的心，心的相貌无论如何也不会停止，体性无论如何也不会成立，本体无论如何也不会思虑，那就是一切法的自性。那即是基显现空性无二的自性，相貌无论如何也不会停止，基显现，体性无论如何也不会成立，基空性，本体无论如何也不会思虑，基无二的自性。那即是见解生圆二次第的自性，不会停止的是生起次第，不会成立的是圆满次第，不思虑的是无二。禅修是止观的自性，不会停止的是胜观，不会成立的是止观，不思虑的是无二。果是佛陀三身的自性，不会停止的是报身，不会成立的是法身，不思虑的是化身。智慧是具有二种的智慧，不会停止的是所有，不会成立的是如何，不思虑的是无二地了知。断证圆满也是，不会停止的是证悟，不会成立的是断除圆满。像这样了解后，轮回涅槃、过失功德、天魔等等都转为平等性，显现不会停止，在自显中平等，不会成立，在空性中平等，本体不思虑，在无二中平等。仅此而已，显现的一切都是基实相的安住方式，见解是生圆次第的运作，禅修是止观的自性，果是佛陀三身的坛城，不会超越这些。认识自显的自性后，就没有他显的分别念。认识自空的自性后，就没有事物自性的实执。认识无二的自性后，就没有他体的二取。仅此而已，空性显现为因果，是一切智的特点。了悟因果是空性，是大平等性。
English
From the very beginning, what is pure is the non-dual primordial purity. Secondly, self-arisen perfection has three aspects: The display of mind's potential manifests in various ways, and there is no need to seek it from elsewhere. The mind itself arising is the phenomenal self-arisen perfection. The nature of whatever arises is emptiness, and there is no need to seek it from elsewhere. The very one that arises is emptiness, which is the nature of reality, self-arisen perfection. The essence is the non-duality of appearance and emptiness, and there is no need to seek it. Whatever appears, those themselves are non-dual, which is non-dual self-arisen perfection. Thirdly, abiding as the essence of all: All phenomena are one's own mind, and the aspects of mind never cease in any way, the nature is never established in any way, the essence never thinks in any way. That is the essence of all phenomena. That is taught as the essence of the ground, appearance, emptiness, and non-duality. Aspects never cease in any way, the ground appearance. Nature is never established in any way, the ground emptiness. Essence never thinks in any way, the essence of the ground non-duality. That is also the essence of the view, generation and completion stages. Not ceasing is the generation stage. Not established is the completion stage. Not thinking is non-duality. Meditation is also the essence of shamatha and vipashyana. Not ceasing is vipashyana. Not established is shamatha. Not thinking is non-duality. The result is also the essence of the three kayas of the Buddha. Not ceasing is the enjoyment body. Not established is the dharma body. Not thinking is the emanation body. Wisdom is also the wisdom of possessing two. Not ceasing is all that exists. Not established is how it is. Not thinking is knowing in non-duality. Accomplishing abandonment and realization is also complete. Not ceasing is realization. Not established is the perfection of abandonment. Knowing in this way, samsara and nirvana, faults and virtues, gods and demons, etc., are transformed into equality. Appearance does not cease, it is equal in self-appearance. Not established, it is equal in emptiness. Essence does not think, it is equal in non-duality. At that point, all that appears is the abiding mode of the ground reality. The view is the activity of the generation and completion stages. Meditation is the nature of shamatha and vipashyana. The result does not go beyond the mandala of the three kayas of the Buddha. Knowing self-appearance as one's own face, there is no conceptualization of other-appearance. Knowing self-emptiness as one's own face, there is no clinging to the truth of inherent existence of things. Knowing non-duality as one's own face, there is no grasping to otherness and duality. At that point, emptiness appearing as cause and effect is the special quality of omniscience. Realizing cause and effect as emptiness is great equality.
English
Namo! All phenomena are merely appearances, the gateway to conventional truth. The absence of inherently existent entities is the very nature of ultimate truth. All phenomena are neither existent nor nonexistent; neither permanent nor impermanent. Faults are primordially purified, qualities are primordially complete, and all extremes are transcended. Non-duality is the absence of duality, spontaneous presence is the union of pairs, and liberation from extremes is the absence of boundaries. All-Goodness is the absence of good and bad, spontaneous accomplishment is without the need for seeking, and primordial purity is without delusion. All intermediate branches are severed from their roots, and all boundary stones are uprooted. All confusions are blended into one. There is not a single phenomenon of samsara and nirvana that is not primordially liberated. The fifth instruction on nakedly revealing the nature of mind. A small instruction from the lamp that illuminates the precious stages of the secret mantra path, Atha! The meaning instruction on introducing the stages of the secret mantra path, the advice of the old man's walking stick and the old woman's pointing finger. Namo Guru. To the master Padmasambhava. There was one named Ngok Sherab Gyalpo, sixty years old, who had not studied much but had faith. At the solitary place of Drakpoché, the master stayed for a year. Ngok did not request teachings, and the master did not give teachings. After a year, the master intended to leave. Ngok offered a mandala of flowers made of a tael of gold to the master and requested: "Master Rinpoche, please have compassion on me. Firstly, I have little learning; secondly, I have little wisdom; and thirdly, I am old. Great master, please give me an instruction that is easy to understand, cuts through doubts, is easy to realize, has a great view, is easy to practice, and is for an old man on his deathbed." Having requested this, the master placed his walking stick on the old man's heart and gave this instruction: "Listen! Look at this self-aware bodhichitta. It has no shape or color. It has no direction or boundary. It has no beginning or end. In the beginning, it has no place of origin, so it is empty. In the middle, it has no place of dwelling, so it is empty. In the end, it has no place to go, so it is empty. If you recognize that emptiness, you will recognize your own face. You will understand the nature of all phenomena. Mind sees mind. The nature of reality is definitively established."
Chinese
是的，觉悟之心不成立任何事物，它自然而然地存在，因此无法从他处寻得，领悟法性之义很容易。对于法性的意义，没有希望和恐惧的执着，心超越了常断二边的极端。证悟没有阻碍，因为佛陀就是自己的心。没有堕入地狱的可能性，因为地狱也是自己的心。不依赖于佛陀，因为自己让自己成佛。不畏惧地狱，因为觉性是自明的。对于法，没有什么可做的，因为觉性是法性自明的。因为自身具备伟大的见地，所以无需向外寻求，要对此深信不疑。如果想要在理解之后进行修行，那么你所处的任何地方，身体即是山间的静修处。外在显现的任何事物都是自显现，清晰是自明的，空性是自空的，自生自灭，安住于远离一切戏论的境界。之后，外在的显现作为朋友而生起，因此显现自净。由于显现自净，将显现转化为道，就很容易修行。内在心中无论生起什么念头，在其状态中没有自性，它是空性的，因此念头自净。心中清晰显现，将它转化为道，就很容易修行。秘密地，无论生起什么烦恼，如果看着烦恼，它没有痕迹，自生自灭，将烦恼转化为道，这就是修行。如此修行时，禅修就没有固定时间。一切都作为朋友而生起，因此修行没有清晰与模糊。法性的智慧没有间断。行为上没有取舍。无论如何安住，都不会与法性的意义分离。如此理解时，由四大组成的身体会衰老，但觉悟之心不会衰老。感官不会变得敏锐或迟钝。虽然意识的所依身体会坏灭，但觉性智慧法身不会间断，因此获得不变和稳固，生命没有长短。法性的意义没有偏颇，理解意义后，听闻没有大小。老年人啊，请享用那纯正之道！让修行融入你的心续。不要让言辞和意义分离。不要与精进的友伴分离。要记住念头。不要喜欢闲聊和不正经的话。远离世俗的心。孩子们啊。