English
Just as all sentient beings possess the cause of Buddhahood, especially those with the leisure and fortune of human life, regardless of size, height, or lowness. To realize this, the Buddhas taught eighty-four thousand Dharma gates, but these can be summarized into three statements. How so? When the outer grasped object is pure, appearances are liberated in their own place. When the inner grasping mind is pure, awareness is liberated in its own place. In between, when the clear light mother and child meet, one knows one's own face by oneself. To explain the meaning a little: When the outer grasped object is pure, it means that one's own mind is not defiled by conceptual thoughts, and one abides in self-clarity. Because one does not engage in grasping at the appearance of external objects of pleasure and pain, appearances, however they arise, are not established as true or real. By purifying the mind of self-grasping, one accomplishes the purity of the outer grasped object. The purity of the grasped object does not mean that it ceases to exist, but rather that there is no clinging. Just as the image in a mirror is not established as true, the field of appearances is like a dream, an illusion, a child's game, or a rainbow in the sky. When the inner grasping mind is pure, it means that whatever conceptual thoughts or five poisons arise in the mind, one does not grasp at them with the mind, but casts them far away and lets them go. Just as one does not regard a beautiful poisonous flower as a treasure, one does not follow after conceptual thoughts, but looks at their essence and releases them loosely, so that they are naturally liberated. One is not obscured by the causes of agitation. The purity of the grasping mind does not mean that one becomes like an inanimate stone, but rather that one does not leave the stain of thoughts on awareness. Just as there is no other sand or stone in a precious golden land, one knows that awareness is self-liberated, so that even the name of conceptual thought does not exist. In between, the meeting of the clear light mother and child means that when one practices in this way, one's own awareness is stainless, clear, and pristine. A non-conceptual, blissful, clear, and unpolluted experience of the self-arisen wisdom of the natural state arises. This is the intention of the Buddhas, so by continuously holding this self-knowing awareness with mindfulness, the conceptual thoughts of grasping and being grasped are liberated in their own place. When the confidence of realizing the uncreated natural state arises, free from doubt and fault, this is the meeting of the clear light mother and child. Just as one does not need to meditate on one's mother when one meets her, one recognizes that self-knowing and self-arising are the natural state, and one thinks that all of samsara is the natural state. And because thoughts of whether something is true or false do not arise, all phenomena are without inherent existence, which is the mother and inherent existence.
Chinese
因为认识到没有（能认知的主体），所以他是佛子。因为认识到觉性在法界中，所以要自己认识自己的本性。那时，虽然身体显现为人，但心已证悟为金刚萨埵自生的广大智慧。如是宣说并作了介绍。 此外，莲花生大师说：外在所执著的对境显现清净，内在所执著的心性解脱，中间光明认识自性。如是所说。 像这样，这三个介绍是正行修持中非常重要的，所以没有看文字，而是总结了窍诀书的意义来写。 到此为止，要进行实修指导，务必认识自心。 平常的修持，有些人只是按顺序修持各种观想次第，而没有将忆念和觉知的修持放在重点上，只是做一些获得法的行为，这是自己欺骗自己。因此，必须将原始清净立断的境界作为主要。 为了将此作为道用，从前行五钉和自生本尊的状态中，念诵三百二十一遍，不会成为过失，反而会成为帮助。 此外，金刚白尊的心念等，对于初学者来说，只是作为止观的方法，除了指导的时候不需要。 有时修持明点红白等四要点的心念，也会有很大的帮助。 主要的是观察境界的意义很重要。 此外，在大圆满妥噶的支分中，从五种中阴的介绍中，白天将行为变成禅修，珍爱显现自在的诀窍；夜晚睡觉将睡眠变成禅修，珍爱傍晚时收摄感官的诀窍；半夜珍爱了知瓶灌的诀窍；黎明珍爱智慧自明的诀窍；四种珍爱的诀窍是窍诀宝藏。 总结以上所说，心不是由因缘所生，不是由他所作，不是无缘无故而生。 无法指示心性就是这样。 体性空性，不变如虚空，因此，确定自显无别的显现。 虽然外在的对境显现为各种各样，但都是自显。 观察显现而没有执着。 中间，无论生起什么粗细的分别念，都与根本分离，因此不要执着。
English
Because it is known that there is no (subject that cognizes), therefore he is a Buddha-son. Because awareness is recognized in the Dharmadhatu, one must recognize one's own nature by oneself. At that time, although the body appears as a human, the mind has realized the great wisdom of Vajrasattva's self-arising. Thus it was said and introduced. Furthermore, Guru Padmasambhava said: Outwardly, the objects of perception are pure; inwardly, the nature of the mind is liberated; in between, luminous clarity recognizes its own nature. As it is said. Like this, these three introductions are very important in the actual practice, so without looking at the texts, I summarized the meaning of the instruction manuals and wrote it down. Up to this point, one must practice the experiential instructions and be sure to recognize one's own mind. In ordinary practice, some people only practice the various stages of visualization in sequence, without focusing on the practice of mindfulness and awareness, and only perform actions to obtain the Dharma, which is deceiving oneself. Therefore, the state of primordial purity and trekchö should be the main focus. In order to use this as a path, reciting the mantra three hundred and twenty-one times from the state of the preliminary five nails and self-generation of the deity will not become a fault, but will become a help. Furthermore, the mind-holding of Vajra White Deity, etc., for beginners, is only used as a method of calm abiding, and is not needed except during the time of instruction. Sometimes practicing the mind-holding of the four key points such as white and red bindus will also be of great help. The main thing is that it is important to observe the meaning of the state. Furthermore, in the branch of Dzogchen Tögal, from the introduction of the five bardos, during the day, turning actions into meditation, cherish the instruction of appearances being unconfined; at night, turning sleep into meditation, cherish the instruction of gathering the senses in the evening; at midnight, cherish the instruction of knowing the vase-entry; at dawn, cherish the instruction of wisdom's self-clarity; the four cherished instructions are a treasure trove of instructions. Summarizing what was said above, the mind is not produced by causes and conditions, not made by others, and not born without reason. It is impossible to indicate that the nature of the mind is like this. The essence is emptiness, unchanging like space, therefore, determine the self-appearing, undifferentiated appearances. Although the external objects appear in various ways, they are all self-appearing. Observe the appearances without clinging. In between, no matter what coarse or subtle thoughts arise, they are separated from the root, so do not cling.
Chinese
呀！最后，无论生起什么不动的觉受、明、无分别，都不要执着，就像水中的月亮一样。显现和空性二者没有先后，显现自显现，空性自空性，心性空性二者无别，大乐光明而不混杂，像彩虹一样证悟之时。显现光明而不间断，觉性空性而无执着。显现不舍而自解脱。不分别，相自解脱，通达法性的意义。如果用这个无间断的诀窍来计算，白天行事变成修持，是显现广大的诀窍。傍晚入睡时，五根不要特意遮止，不要特意收摄，五门光明而无执着，安住于智慧自生。入睡时，在阿赖耶识空性、无根的状态中，觉性光明而无执着地安住，在这种状态中入睡，就不会产生恶业的梦境，睡眠时，在梦境中，觉性清晰明亮、无执着地显现，安住于自生的意义中，这是傍晚时五根收摄的诀窍。半夜时，像瓶子里的灯一样，觉性内在光明而不向外散发，觉性内在光明而无执着，本体清澈光明不动摇地安住，这是半夜时知识入瓶的诀窍。黎明时，在将睡未睡醒来之时，将上述的光明无执着再次明晰，五根光明而不间断，没有执着和贪恋。像镜子干净而影像清晰一样。法性的意义本来就光明，更加光明，在光明空性二无别中修持。据说这是黎明时智慧自明的诀窍，对于彻却的修持来说非常重要，所以要这样修持。而且，在入定的时候，阻止分别念的散乱，不要压制，之后也不要跟随，在自然安住的状态中，在不散乱的忆念中，无论生起微细、粗大、明显的念头，都要认识它，并观察它的本体。莲花生大师说：不要用分别念来迎接和阻止，让念头自然安住，就能在法身中解脱。在唐代的文献中，对娘琼嘉姆的教导中说：身心不要紧张，放松而松弛地安住。在基位空性寂止中，追逐分别念，做空性转绕。在体验中，会产生无所事事的事情，不要修
English
Ya! Finally, whatever arises—immovable experience, clarity, non-conceptuality—do not cling to it; it is like the moon in water. Since appearance and emptiness have no before or after, appearance is self-appearance, emptiness is self-emptiness, and the nature of mind is emptiness, the two are inseparable. When great bliss is realized as clear and unmixed, like a rainbow. Appearance is clear and unobstructed, awareness is empty and without grasping. Appearance is not abandoned but self-liberated. Non-conceptualization is self-liberated from characteristics, and the meaning of dharmata is understood. If you master this uninterrupted instruction, then daytime activities become meditation, which is the instruction of vast appearance. In the evening, when going to sleep, do not deliberately suppress or gather the five senses; leave the five gates clear and without grasping, allowing wisdom to arise naturally. At the time of drowsiness, in the state of the alaya, emptiness, and rootlessness, leave awareness clear and without grasping. Falling asleep in this state prevents bad karmic dreams from arising. During sleep, in the dream state, awareness appears clearly, vividly, and without grasping, abiding in the meaning of self-arising. This is the instruction for gathering the five senses in the evening. At midnight, like a lamp inside a vase that shines inwardly without radiating outward, leave awareness clear and without grasping, its essence clear, bright, and unwavering. This is the instruction for entering knowledge into the vase at midnight. At dawn, when waking from the edge of sleep, clarify the above-mentioned clarity and non-grasping, leaving the five senses clear and unobstructed, without attachment or clinging. Like a mirror that is clean and reflects images clearly. The meaning of dharmata is inherently clear, even more clear, meditating in the inseparability of clarity and emptiness. It is said that this is the instruction for self-arising wisdom at dawn, which seems important for the practice of trekchö, so practice it accordingly. Moreover, during meditative equipoise, the scattering of thoughts is prevented without suppression, and afterwards, do not follow them. In a state of natural abiding, with unscattered mindfulness, whatever arises—subtle, coarse, or obvious thoughts—recognize them and look at their essence. Guru Padmasambhava said: Do not welcome or block with conceptual mind; by leaving movements in their own place, they are liberated into the dharmakaya. And in the Tang Yig, in the advice to Nangchung Gyalmo, it says: Do not tighten the body and mind, rest loosely and relaxed. In the peaceful abiding of the ground of emptiness, chase after thoughts, circling in emptiness. In experience, this arises without doing anything; do not meditate
Chinese
再次又再次地摧毁。 好念头坏念头，无论生起什么都睁大眼睛看。 还有，《本来清净诀窍精要集·道之要诀窍》中说： 这个觉性菩提心， 不被分别妄念所染污， 安住于自明本然状态， 不涉入对境的执着， 无论如何显现也不执着， 不生起执着自我的心。 无论显现什么都不执着， 这就是所取境显现清净。 心中无论生起五毒中的哪一种， 无论想起什么都不用心去执取， 流动自然解脱于自处。 这样修持之后， 在自性明智无垢染中， 明晃晃亮堂堂自然生起， 当在相续中体验时， 不被执着念头所染污的， 乐明无念的体验就会显现。 不是从他处显现， 而是自己认识自己。 这就是佛陀的究竟密意。 这样说，意思是汇集且容易理解，所以写了下来。其他方面，此时有很多经续总说和自宗的教证，但因为害怕文字繁多而没有写，心想仅凭这些就能理解意义。现在有些自诩得到诀窍的人，抛弃了意义的精髓，主要致力于次第分明的修习，导致修行与相续不契合，如同法与人分离。因为没有体验到实相的滋味，心停留在庸常状态，没有彻底切断粗细念头的根源，错误地认为安住在下部流动的广阔境界中。并且错误地认为分别念是应断除的，而努力压制等等，见到这些陷入错误的状况。主要因为安住心的方法至关重要。首先，在没有错乱地修持上师所开示的意义，并且在没有将止观双运融为一体之前，要结合经验，运用上师的开示来消除障碍、增进修持。此时，蒋扬传承的大圆满自身遣除障碍的珍宝库显得珍贵，请结合相续的程度来修持。就像《谛嘎珍宝灯》中说的那样，名为“笔记正文要义明晰”的这本书，是应转轮之王大掘藏师法王，不变金刚的劝请，由老比丘白玛程列，以正文为主，结合上师的口诀，不加修饰和自我伪装而写成，希望有智慧的人们了解。