Chinese
所有苦乐、好坏、扬弃、取舍、善恶等等，都是自生的。无论显现出什么各样的现象，心识之外别无他物。如《普作续》所说：“一切显现皆为我之自性。”又如其他经文所说：“显现与存在的诸法，皆融入菩提心与法界。”这已经很清楚了。一旦如此证悟，便能证悟无碍之义。第三，无二：那么，显现为各种现象，与无自性，这两者是不同的吗？并非不同，譬如水中的月亮。如果说水中的月亮不存在，它却清晰地显现着。如果说它存在，即使将水过滤，也无法从中找到月亮。因此，如同显现与无自性同时存在一样，心的自性也是如此。如果说它不存在，喜不喜欢、贪嗔等等各种情绪都会显现出来。如果说它存在，它却没有任何实在的本质。因此，仅仅是显现的时候，它没有自性。当试图确定它是否没有自性时，它又显现为任何事物。这两者在言语上可能有先后，但在意义上是无二的。一旦如此证悟，便能证悟无二之义。如《杜鹃鸟续》所说：“多样与自性非二。”又如《大虚空续》所说：“一即是空无所有。”《般若经》中也说：“色即是空，空即是色，色不异空，空不异色。”这已经很清楚了。如此见解，即使证悟了心识生灭无二的本质，如果烦恼、贪嗔等没有从生灭无二中解脱，就无法应用于实践，毫无益处。第三，见解的实践：现在，无论生起什么烦恼或分别念，都不要让它散乱，而是直接观察它，它便会自然消散，因为没有自性，所以会自然解脱于无生之中。它不是心识之外的其他东西，而是自显现，所以会自然解脱于无碍之中。显现与无自性同时存在，所以会自然解脱于无二之中。总之，无论生起什么烦恼或分别念，都不要让它散乱，而是直接观察它，它便会自然消散于生灭不分的境界中。
English
All suffering and happiness, good and bad, rejection and acceptance, right and wrong, and so on, arise spontaneously. No matter what various phenomena appear, there is nothing other than the mind's own appearance. As the 'All-Creating King' says: 'All appearances are my own nature.' And as another scripture says: 'All phenomena of appearance and existence are gathered into the mind of enlightenment and the expanse.' This is clear. Once this is realized, the meaning of unceasingness is realized. Third, non-duality: Then, are appearing as various phenomena and being without inherent existence two different things? They are not different, like the moon in water. If you say the moon in the water does not exist, it appears clearly. If you say it exists, even if you filter the water, you cannot find the moon in it. Therefore, just as appearance and non-inherent existence occur simultaneously, so too is the nature of the mind. If you say it does not exist, various emotions such as liking and disliking, attachment and aversion, appear. If you say it exists, it does not exist as any essence. Therefore, merely in appearance, it has no inherent existence. When trying to determine whether it has no inherent existence, it appears as anything. Although these two may occur sequentially in words, in meaning they are non-dual. Once this is realized, the meaning of non-duality is realized. As the 'Cuckoo' says: 'Diversity and self-nature are not two.' And as the 'Great Sky' says: 'One is utterly devoid of form.' The Perfection of Wisdom also says: 'Form is emptiness, emptiness is form; form is not other than emptiness, emptiness is not other than form.' This is clear. In this way, even if one realizes the essence of the mind as non-dual in arising and ceasing, if afflictions, attachment, aversion, etc., are not liberated into non-duality of arising and ceasing, it will not be applicable to practice and will be of no benefit. Third, the practice of the view: Now, whatever afflictions or thoughts arise, do not let them wander, but look directly at them, and they will naturally dissolve, because they have no inherent existence, they will naturally be liberated into non-arising. It is nothing other than the mind, but is self-appearing, so it will naturally be liberated into unceasingness. Appearance and non-inherent existence are simultaneous, so it will naturally be liberated into non-duality. In short, whatever afflictions or thoughts arise, do not let them wander, but look directly at them, and they will naturally dissolve into a state of indistinguishable arising and ceasing.
Chinese
是这样说的。正如《修心》中所说：无论生起什么样的分别念的相，如果知道念头本身就是法性，那么就无需从其他地方修持法界本身。对此，没有必要用对治来修正或否定。这是见解的实修，因此非常重要。这样，通过证悟见解，就能从功德的偏执和执着中解脱。如果解脱了，就不需要修持。因此，请观察自己是否解脱。如果没有解脱而安住，就需要依止自性。第二，修持有两种：安住的方法和本体。第一，安住的方法是：身体安住在像遗弃在地上一样，语安住在远离言说，心安住在像升到空中一样。总之，身语意三门不留任何念头，安住在自性中。第二，本体是：这样安住时，心明朗且没有念头，明朗且没有执着的觉性，一种明朗而清醒的觉知从内心生起，这就是所谓的修持。这是三世诸佛的密意，是基的实相，是瑜伽士的实修，因此要经常习惯它。正如《修心》中所说：修持和所修持的事物是无二的，安住在胜义谛的境界中是安乐的。这也叫做修菩提心。证悟广大的境界，不散乱地证悟意义，这就是清净菩提心的修持。如是清晰明了。这样，从见修行入手，自然而然产生的便是行为了。同样地，如果这样实修，证得佛果指日可待。通过这种方式迅速成佛，通过前一种方式传承成佛，将两者结合起来，自然而然成佛的窍诀就是这样。吉祥！这部口诀宝藏的第三入门，以上师的教言和善逝的教证来庄严，为了后世的利益，由卫藏人马书写。愿证悟此意义后，成办众生的利益！圆满。吉祥！化身仁波切的语录，由卫藏人马记录。这是马仁钦巴的抄本。 殊胜正法的精要，意义明晰之五，卫藏人马。
English
So it is said. As it is said in "Mind Training": Whatever signs of conceptual thought arise, if you know that the thought itself is the nature of reality, then there is no need to meditate on the realm of reality from elsewhere. There is no need to correct or negate it with an antidote. This is the practical application of view, so it is very important. In this way, by realizing the view, one is liberated from attachment to qualities and clinging. If one is liberated, there is no need to meditate. Therefore, examine yourself to see if you are liberated or not. If you remain without liberation, you need to rely on the natural state. Secondly, there are two aspects to meditation: the method of settling and the essence. First, the method of settling is: settle the body as if abandoned on the ground, settle the speech as if separated from words, settle the mind as if ascending into the sky. In short, without any thoughts remaining in the three doors of body, speech, and mind, settle in the natural state. Second, the essence is: by settling in this way, the mind is clear and without thoughts, the awareness is clear and without grasping, a clear and lucid knowing arises from within, and this is what is called meditation. This is the intention of the Buddhas of the three times, it is the reality of the ground, it is the practice of yogis, so one should always familiarize oneself with it. As it is said in "Mind Training": There is no duality between meditation and what is to be meditated upon; it is to abide in bliss in the state of ultimate truth. This is also called the meditation of bodhicitta. Realizing the vast expanse of realization, realizing the meaning without distraction, this is the meditation of pure bodhicitta. Thus, it is clear. In this way, what arises naturally from the force of practicing view and meditation is action. Similarly, if you practice in this way, the result of Buddhahood will undoubtedly arise. The instruction for quickly attaining Buddhahood through this method, and attaining Buddhahood through the transmission of the previous method, and combining the two to naturally attain Buddhahood is thus complete. Auspicious! This third gateway to the treasure of pith instructions is adorned with the words of the guru and the prophecies of the Sugatas, and for the benefit of future generations, it was written by Upa Rata. May you realize this meaning and accomplish the benefit of beings! Complete. Auspicious! The words of Tulku Rinpoche, recorded by Upa Rata. This is a manuscript of Rinchen Pal. The essence of the sacred Dharma, the fifth clarification of meaning, Upa Rata.