Chinese
༔ 无可执着，万物皆生；如大地稼穑，众生生灭，如虚空云，如雨如雷。心之形色相，无可执着，乃空性之自光。种种显现，乃迷乱之道。终究心之去处，何处可寻？譬如四大部洲世界毁灭之时，大空融入虚空之中。虚空空性，无可毁灭。如是身与所执之境相寂灭，入于空性，而此心不空。总之，心之自性乃光明空性。执着于此，心生偏颇，是为迷乱。观照无造作之自生觉性，无有执着。如是宣说。首先，心之生处，如同虚空般空性。譬如，外器世界大地等，亦由空性之中显现，无可执着，故万物皆生，如大地稼穑，众生生灭，皆如虚空之云，云中降雨，雷声轰鸣。心无形色相，虽无可执着，然空性自光，于六根之境，种种显现，是为迷乱。其次，心之住处，虽无定所。然于自显中，外境器情、五蕴、六界、十二处、十八界、觉性，皆执以为实有，故无有定处。最终，心之去处，亦无可寻觅。譬如，外器世界，看似恒常坚固，然终为七火一水等所毁，融入大空虚空之中。虚空空性，无可毁灭。如是，自身与外境一切显现，皆坏灭空寂，然此心不空。心本唯一，然显现种种妙用，故不可计数。如是，于噶达之引导文中云：自明菩提心，以心再三观，无有形与色，无有方与隅，无有边与中，无有生住灭。空性无所成，若见光明净，自识自本面。如是说。如是心之自性，乃光明空性显现。
English
༔ Without grasping, everything arises; like the earth, crops, sentient beings' birth and death, like clouds in the sky, like rain and thunder. The mind's form, color, and shape are without grasping, it is the self-radiance of emptiness. Various appearances are the path of delusion. Ultimately, where can the mind's destination be found? For example, when the four continents of the world are destroyed, the great emptiness dissolves into the nature of the sky. The empty sky has nothing to destroy. Likewise, the body and the perceived objects of grasping vanish into emptiness, but this mind is not empty. In short, the essence of the mind is clear emptiness. Attachment and bias towards it are delusions. Look at the unadulterated, self-arising, non-grasping awareness. As it is said, the explanation is as follows: First, the origin of the mind is emptiness, like the sky. For example, the external world, the earth, etc., also arise from the state of emptiness, so without grasping, everything arises, like the earth, crops, sentient beings' birth and death, all like clouds in the sky, from which rain and thunder arise. The mind has no form, color, or shape, yet although there is no grasping, the self-radiance of emptiness appears in various ways in the objects of the six senses, which is delusion. Secondly, although the dwelling place of the mind is not fixed, the external appearances of the container and its contents, the aggregates, elements, sense bases, and awareness that arise in one's own perception are taken to be fixed, so there is no fixed grasping. Finally, the destination of the mind cannot be calculated either. For example, the external world, which appears to be permanent and stable, is ultimately destroyed by seven fires and one water, dissolving into the great emptiness of the sky. Just as the empty sky has nothing to destroy, even if one's own body and all external appearances are destroyed and emptied, this mind is not empty. Although there is only one mind, it manifests in various ways, so it cannot be counted. Thus, in the instruction manual of Kadag, it is said: "This self-aware Bodhicitta, look at it again and again with the mind. There is no form or color, no direction or boundary, no end or middle, no origin, dwelling, or destination. Emptiness is not established in any way. If you see this clear and pure, you will know your own face by yourself." As it is said. Such is the nature of the mind, clear emptiness appearing.
Chinese
空性与明觉无二，澄澈、清晰、醒悟、焕然一新，远离戏论之边。其自性为空性，即法身；其自光，自性光明，即报身；其大悲无碍，即化身。此三身本自具足，若执着或偏执于此，即是错谬。故应观照无造作、自生自解、无执着的觉性之本性。如是介绍。同样，身心亦是先有心，后由心而生身，显现亦是心之妙用，如水与水泡。总而言之，应根据学生的提问和根器进行介绍。若详述，则论述范围甚广，会有诸多决断和广释，然仅此亦觉已明其义。此处，接续前文之根本颂云： “彼之外，寂静与忿怒等， 期望向上寻求佛陀， 向下畏惧堕入恶趣轮回， 断除希冀与恐惧，此三者。 区分轮涅，剖析觉与无明之首尾， 能所自解脱，光明母子相遇， 自明本性，无作颅鬘力。” 此乃解说《解脱导引》之意。此乃《甚深精义明灯》之笔记，未曾遗失持明传承之口耳相传，为持有经藏和伏藏口耳传承之园丁，事业广大者所书写。若有错谬，向诸护法忏悔。愿以此善根，获得普贤原始之地！如是总结而说。引导文中，关于真实介绍，有三点：第一，指向虚空而介绍；第二，指向曼遮罗而介绍；第三，指向学生心间而介绍。其中，关于第一点，伏藏纸上画有莲师之像，身着法衣和莲师帽，结金刚跏趺坐，右手持金刚杵，以忿怒印指向心间，左手指向虚空。此等图像在传承中亦有。引导文本身中说：后世追随我者，介绍时，上师应作如是手印。学生应深信上师莲花生即我本人，一心领悟法性之义。
English
That which is empty yet aware, indivisible, clear, distinct, awake, and fresh, free from the extremes of elaboration, its essence is emptiness, the Dharmakaya; its self-radiance, the naturally clear Sambhogakaya; its compassion unceasing in any way, the Nirmanakaya—these three Kayas are naturally complete. To be attached to or fixated on one aspect of this is delusion. Therefore, look to the essence of awareness, which is unadulterated, self-arising, self-liberating, and without grasping, thus introducing it. Similarly, body and mind are also such that first there is mind, and from that the body is formed, and appearances are also the play of mind, like water and a bubble in water. In short, it is introduced according to the student's questions and capacity. If elaborated upon, the basis for explanation is vast, and many conclusions and detailed explanations will arise, but I think that the meaning is understood with just this much. Here, continuing from the previous section, from the root text: "Apart from that, peaceful and wrathful ones, etc., The hope of seeking Buddhas upwards, The fear of falling downwards into the lower realms of samsara, Cut off these three: hope and fear. Distinguish samsara and nirvana, separate the head and tail of inert matter and awareness, Dualistic grasping self-liberates, the clear light mother and child meet, The nature of self-awareness, the unmade garland of skulls." The meaning of this is explained in the ultimate liberating instruction manual. This is a clarifying lamp, a precious drop of the written notes, without diminishing the oral transmission of the Vidyadhara lineage, a gardener holding the oral transmission of the Kama and Terma, written by one whose activity is greatly expanding. If there are mistakes, I confess to all the Dharma protectors. May this virtue obtain the ground of primordial Samantabhadra! Thus, it is summarized and explained. In the instruction text, regarding the actual introduction, there are three points: first, introducing by pointing the finger to the sky; second, introducing by directing the gaze to a mandala; third, introducing by pointing the finger to the student's heart. Among these three, regarding the first point, on the treasure scroll, there is a drawing of Guru Rinpoche, wearing Dharma robes and a lotus hat, seated in the vajra posture, holding a vajra in his right hand with a threatening gesture at his heart, and his left hand pointing with his finger and gaze towards the sky. Such images also exist in the lineage. In the instruction text itself, it says: Those who follow me in later generations, during the introduction, the lama should show such a mudra. The student should have faith that the lama Padmasambhava is myself in person, and single-pointedly realize the meaning of Dharmata.
Chinese
༔ 我的心髓将毫不费力地获得。说完后，如果高兴就那样做，否则只观想一下就可以了。第一个介绍是：上师左手结期克印指向天空。引导文中说：种姓之子，显现世间轮回涅槃的一切法，无论如何显现，实际上从未存在过。等等，按照引导文进行介绍，需要详细解释，所以要依次阅读引导文，好好理解其含义，所以在这里简要地说明词义，显现世间轮回涅槃的一切法，无论如何显现，实际上从未存在过。那也是不可言说的，所以向内看，看自己的心，首先没有生处和因，中间没有成立为存在的事物和相状，最后没有去处和去的阻碍。因此，必须要有将世间的痛苦转化为道用，不畏惧生老病死四苦的把握，所以要断除三种中阴。那样的中阴也有分为四种和六种的，但在这里归纳为三种，即有中阴、梦中阴和生死中阴。第一个有中阴是：从最初的迷惑到最后的迷惑未清净之间，在轮回中不断地经历生死和痛苦，所以称为有中阴。在那有中阴中，如果没有领悟心性不颠倒的意义，那么无论做了多少有为的善根，善果也不会让一些转生堕入恶道。但最终善的台阶耗尽时，又会 পুনরায়堕入恶道，无法从痛苦中解脱。有为的善根所带来的利益，连一根马尾毛也比不上，无法从轮回中解脱。其理由是第二个梦中阴的例子所示：睡觉时的梦中，无论梦到什么苦乐，都不是身体和语言在梦，而是只有心在梦。同样，死亡的时候，身体舍弃，语言停止。一切善恶都在心中成熟，所以现在不矫正自己的心，无论显现什么苦乐分别念，都会认识到自生法身。第三个是生死中阴：སྐ
English
༔ My heart essence will be effortlessly obtained. Having said that, if you are happy, do it that way, otherwise just contemplate it. The first introduction is: The lama points his left threatening finger to the sky. In the guiding text it says: Son of lineage, all phenomena of appearance, existence, samsara and nirvana, however they appear, have never existed in reality. Etc., according to the guiding text, the detailed explanation that needs to be introduced is to read the guiding text in sequence and understand its meaning well, so here briefly explain the meaning of the words, all phenomena of appearance, existence, samsara and nirvana, however they appear, have never existed in reality. That is also inexpressible, so look inward, look at your own mind, first there is no place of origin and cause, in the middle it is not established as an existing thing and characteristic, and finally there is no place to go and no obstruction to go. Therefore, one must have the confidence to transform the suffering of the world into a path, and not to fear the four sufferings of birth, old age, sickness and death, so one must cut off the three bardos. Such a bardo is also divided into four and six types, but here it is summarized into three types, namely the bardo of existence, the bardo of dreams, and the bardo of birth and death. The first bardo of existence is: from the initial delusion to the final uncleared delusion, one constantly experiences birth, death and suffering in samsara, so it is called the bardo of existence. In that bardo of existence, if one does not realize the meaning of the undeluded nature of mind, then no matter how much one does of conditioned virtuous roots, the virtuous results will not cause some rebirths to fall into the lower realms. But in the end, when the platform of virtue is exhausted, one will fall back into the lower realms and will not be liberated from suffering. The benefits brought by conditioned virtue are not even close to a single strand of horsehair, and one cannot be liberated from samsara. The reason for this is shown by the example of the second dream bardo: in a dream while sleeping, no matter what happiness or suffering one dreams of, it is not the body and speech that are dreaming, but only the mind is dreaming. Similarly, at the time of death, the body is abandoned and speech ceases. All good and bad ripen in the mind, so now if you leave your mind uncorrected, no matter what happy or painful thoughts arise, you will recognize the self-born dharmakaya. The third is the bardo of birth and death: སྐ
Chinese
从出生到死亡之间，必须在此生中做出永久的区分，因此必须要有毅力。如果此生遇到上师和甚深口诀并加以修持，就能切断中阴。这样，瑜伽士的身体束缚也将被切断。因此，切断三种中阴的口诀有三个词：第一，将轮回与涅槃混合为一；第二，区分物质与觉知的上下；第三，切断佛与众生的联系。三者之中，第一是将轮回与涅槃混合为一：将自心不被外缘所染，安住于自性之中。认识到本性本空，本来清净，自性光明。这并非从一开始就造作，而是自然存在的。诸佛的无二智慧，众生的觉性菩提心，以及自己的未造作的觉性等，认识到这些并非不同，而是融为一体，无别无异。因此，不散乱于自明自净自显，未被分别念所染的觉性，长久地串习，使之安住于无造作的本性之中，并在光明之中，轮回与涅槃二者融为一体。如此证悟，具有把握，不再希求于佛。与法和心相融，未造作的觉性安住于本来的自性之中，不再有堕入恶道的担忧，这就是将轮回与涅槃混合为一。第二，区分物质与觉知的上下：虽然心依存于身体，但觉性安住于空明的法性之中，因此，外境显现的敌友、受用等，无论显现什么都不执着，显现即自性空。中间，自己的身体也不执着，不觉得有身体存在。内心也不执着，分别念自性寂灭。对任何事物都没有执着的时候，法性的觉性就不会中断，即使身体是人，心也与佛的意相同。对物质没有执着，觉性安住于自明之中，这就是区分物质与觉知的上下。第三，切断佛与众生的联系：在空性未造作的心中，没有佛与众生的分别。如此修持，获得决断和信心的把握，通达意义，不再畏惧轮回的痛苦和生死。死亡时，身体转移，语