English
Without harming the ground, liberation occurs at the very moment of self-arising, happening simultaneously. Like the sky free from clouds, the clear light of insight becomes the expanse. When the very nature of mind, free from change, alteration, and corruption, the essence of empty clarity, is seen nakedly, the mind abides in the nature of reality, gaining confidence in the purity that has been there from the beginning. Since arising dawns as the play of reality, knowing whatever appears as the potential of wisdom, it is the time when accidental appearances are liberated into self-originated wisdom. At that time, seeing one's own mind as the essence of the three kayas, liberation from effort, practice, and the characteristics of phenomena is as follows. As it is in the Kunje Gyalpo Tantra: "Emaho! Great Bodhisattva, listen! The Dharmakaya is the mind of enlightenment. From the mind of enlightenment comes the Dharmakaya. No one can alter it even by a particle. Therefore, the Buddha is not other than mind. The Sambhogakaya is the mind of enlightenment. From the mind of enlightenment comes the Sambhogakaya. Among the forms arising from mind, there is no other kaya than the Sambhogakaya. The Nirmanakaya is the mind of enlightenment. From the emanation of the mind of enlightenment, there is no other who accomplishes the benefit of beings. All Buddhas of the three times are none other than the mind of enlightenment. The Buddhas of the past who have passed away realized their own unaltered mind in the past. The Buddhas who are present now are their own unaltered mind, and they are also accomplishing the benefit of beings now. The Buddhas who will come in the future, in this self-arising nature of mind, have not been prophesied to be altered in the past. Now, in meditation, the mind is not altered, and they come having entered the unaltered path." Having mastered both, the non-dual union is: Thus, having mastered calm abiding and insight separately, in the state where these two are inseparable, the union of awareness arises and abides equally. In both, non-conceptual wisdom is primary, and the absence of distraction and freedom from elaboration is the manner of the retinue. Union is when the essence of calm abiding and insight, the inseparability of clarity and emptiness, dawns. At that time, arising and abiding are not contradictory, so the wisdom that does not grasp at appearances as such is free from conceptuality and is not mistaken; this is primary. From that state, the self-nature of awareness that is not distracted abides as the retinue. Although at all times the nature of mind is the non-dual primary state, it is easier to realize when it is equally placed with calm abiding and insight. Therefore, the means of non-distraction is what is endowed as the retinue or limb. Nagarjuna said: Whoever
Chinese
能取与所取，二者若无别，自性非有异，是故说双运。如是，彼时基位心性中，由忽然之戏论消逝，如水入水般味等无别。朵哈中云：『本元之心住于一，瑜伽士，如水入水般，应知晓。』如是。生起解脱无二：安住于彼双运之状态时，念头，如其生起，安住于彼状态，生起即解脱，安住即平等性。寂止胜观双运，乐明无念生起，显空方便智慧，生圆任运成。如水波息灭般，任何分别念生起，刹那间自生自灭，生起解脱同时，彼时，生起即解脱是胜观，具显现福德资粮于生起次第中任运成就，安住于自寂之自证光明中是寂止，具无显现智慧资粮于圆满次第中成就，双运之自性中，本即心之任运成就而安住。总集续中云：知已不散乱，安住于义中，不作勤作，不以对治调伏心，不住于境，不摄集忆念之心，无论如何生起，彼即是义，故当趣入总集我之义。如是。修习锻炼，遮止修习之事业：如是修习双运，无有改造错乱，于上，寂止胜观各自修习锻炼，若昏沉掉举大，则遮止而修习。彼亦于寂止之上修习胜观，于胜观之上修习寂止，若昏沉则修习胜观，若掉举则修习寂止，由此从过失中解脱。增长之解说：彼之，增长虚空晴朗无云之时，背对太阳，极目了望虚空，空明觉性，离戏论而生起。虚空清净之时，背对太阳，以顶髻之相了望之姿态观望，心之明空状态中，刹那间生起者，即是双运之智慧。摄集中云：此义为何，当于清净虚空中观察。之义也。内外秘密光明生起之方式：彼时，外在譬喻之虚空清净时。
English
When the grasper and the grasped become non-dual, since their nature is not different, it is explained as union. At that time, in the mind-essence of the ground, the adventitious elaborations subside, and like water poured into water, they are of equal taste and without distinction. The Doha says: 'The innate mind dwells as one, O yogi, know it as water poured into water.' This is how it is. The inseparability of arising and liberation: While abiding in that state of union, thoughts, however they arise, remain in that state. Arising is liberation, and abiding is equanimity. The union of calm abiding and insight, bliss, clarity, and non-thought arise; appearance and emptiness, skillful means and wisdom, generation and completion are spontaneously accomplished. Like waves dissolving into water, whatever thoughts arise, they are self-arising and self-subsiding in an instant, and at that time when arising and liberation are simultaneous, arising is liberation, which is insight, and the accumulation of merit with appearances is spontaneously accomplished in the generation stage. Abiding in the self-aware clarity of self-pacification is calm abiding, and the accumulation of wisdom without appearances is accomplished in the completion stage. In the nature of union, it is naturally present in the mind. The Kunje Gyalpo Tantra says: 'Knowing, do not be distracted, abide in the meaning, do not engage in effort, do not train the mind with antidotes, do not dwell on objects, do not gather the mind of memory. However it arises, that itself is the meaning, therefore, engage in the meaning of Kunje, myself.' Thus it is. The activities of training, reversing, and meditating: Having meditated on union without alteration or corruption, train separately in calm abiding and insight. If dullness or excitement is great, reverse and meditate. That is, meditate on insight upon calm abiding, and meditate on calm abiding upon insight. If there is dullness, meditate on insight, and if there is excitement, meditate on calm abiding, and thus be liberated from faults. Explanation of enhancement: That is, when the sky is clear and without clouds, turn your back to the sun and gaze intently at the sky. The awareness of emptiness and clarity, free from elaboration, arises. When the sky is clear, turn your back to the sun and look with the posture of looking at the crown of the head. What arises in that instant from the clear and empty state of mind is the wisdom of union. The Compendium says: 'What is this meaning? Examine the clear sky.' This is the meaning. The way the outer, inner, and secret clear light arises: At that time, when the outer sky of example is clear.
Chinese
內在自性，即是意義上的廣大虛空。秘密是光明心髓的虛空。應當了知通徹三虛空的見地。例如，觀看外在的虛空，自性的覺性便會生起。這秘密智慧的見地顯現，是所有究竟意義的口訣都直接在此揭示。如《多哈》所說：「然而，完全依賴上師的教導。」又說：「上師所說進入心髓的，如同看見在手掌中的寶藏。」這是《普作續》的意義：「若欲確實了悟此義，當向虛空請教。」又如《中陰經》所說：「將般若波羅蜜多修持為瑜伽，即是將虛空修持為瑜伽。」又如《多哈》所說：「心應被視為如虛空，心也應被視為虛空的自性。」這就是它的意義。例如，如同虛空空明無礙，那時的覺性也是空明無礙的智慧。那就是內在的虛空。從那裡，空明且遠離戲論的智慧，與樂明無念的體驗一同生起。一切法在虛空的自性中自然解脫，從一切事物和執著中解脫，那就是秘密廣大光明的虛空。在那時，煙等十相，以及五光的顯現，也因風心融入中脈而顯現在整個虛空界中。《華嚴經》云：「從無可指定之自性中，光之壇城得以完全顯現。有些在虛空之中顯明，多種多樣，難以言說。」這些是真實禪定穩固的徵象，即使不希望，也會自然而然地發生。在無二修持本質的八支中，宣說大圓滿超越取捨，是第三個意義。無二修持本質的支分是：一切味平等，在大圓滿的狀態中，不應取捨，捨棄目標和執著。一切的執著是輪迴的造作。若無目標，則如虛空般無束縛與解脫。如此，本質的自性是超越勤作、修持、取捨，如同虛空一般。了悟其意義是見，不從其狀態中散亂是修，因此，那禪修也是有無
English
The inner nature is the vast sky of meaning. The secret is the sky of luminous essence. One should understand the view that thoroughly permeates the three skies. For example, by looking at the outer sky, one's own awareness dawns. This arising of the secret wisdom view is where all the ultimate meaning instructions are directly shown. As the Doha says, "However, one completely relies on the guru's instructions." And, "Whatever the guru says enters the heart, like seeing a treasure in the palm of one's hand." This is the meaning of the Kunje Gyalpo Tantra: "If you wish to truly realize this meaning, ask the sky for an example." And as the Intermediate Mother says, "Practicing the Prajnaparamita as yoga is practicing the sky as yoga." And as the Doha says, "The mind should be regarded as like the sky, and the mind should also be regarded as the nature of the sky." That is its meaning. For example, just as the sky is empty, clear, and unobstructed, so too is the awareness at that time, the wisdom that is empty, clear, and unobstructed. That is the inner sky. From that, wisdom that is empty, clear, and free from elaboration arises together with the experience of bliss, clarity, and non-thought. All phenomena are naturally liberated into the nature of the sky, liberated from all things and clinging, that is the secret, vast, luminous sky. At that time, the ten signs such as smoke, and the appearance of the five lights, also appear throughout the expanse of the sky as the winds and mind dissolve into the central channel. The Avatamsaka Sutra says, "From the nature that cannot be specified, the mandala of light is completely manifest. Some are clear in the midst of the sky, various and impossible to express." These are signs of stable, genuine samadhi, which occur naturally even if one does not wish them to. Among the eight branches of non-dual practice of the essence, the teaching that Dzogchen is beyond acceptance and rejection is the third meaning. The branch of non-dual practice of the essence is: All tastes are equal, in the state of Great Perfection, one should not accept or reject, abandon aims and clinging. All clinging is the creation of samsara. If there is no aim, then like the sky there is no bondage or liberation. Thus, the nature of reality is beyond effort, practice, acceptance, and rejection, like the sky. Realizing its meaning is the view, not being distracted from its state is meditation, therefore, that meditation is also existence and non-existence.
Chinese
了解到超越取舍、希望和恐惧之后，修习这种禅定的三摩地，如果认为通过修习可以获得稳固并变得更好，那就不必说了，更何况是其他人呢？《普作续》中说：贪恋安乐是执着的疾病，没有贪恋才能获得安乐。成佛不是通过努力获得的，而是因为不寻求，自性本然存在，自然成就。不要思虑不寻求的自性本然存在。《普作续》中说： 伟大的菩萨啊，如果你想成就自心，因为没有贪恋才能成就，不要住在无分别的平等性中，在没有取舍的境界中，自性本然存在，在没有动摇的状态中，自然而然地存在。心是如是之自性，一切法皆成就于如是性中。不要改变如是性，不要在自性之外寻求成就。如果寻求，诸佛也无法从法界中找到。因为过去已经完成，所以现在不需要做。因为过去已经成就，所以现在不需要努力。不要思虑任何事物，安住于平等性中。《不退转法轮经》中说。 此外，如果存在执着，就无法从轮回中解脱。《无尽宝藏口诀之歌》中说：如果瑜伽士的心被希望和恐惧的毒药麻醉，俱生智慧就会被束缚在那里。因此，如果没有目标，就会超越束缚和解脱。该经中说：没有希望和恐惧的究竟是金刚心。即使堕入地狱，也不会有痛苦。即使安住于最胜的果位，也不会获得更多。通过安乐和痛苦本身，舍弃利益和损害，好的和坏的行为对它没有增减。除了这种二取分别的证悟智慧之外，如果认为有更大的佛，那就是愚痴。以上这些意义用比喻来说明。 像这样，详细阐述了超越取舍的法性自性。例如：就像各种影像在镜子中显现一样，一切诸法也以各种方式显现于空性之中。就像影像不是镜子表面之外的东西一样，应当了知一切法皆在空性之中。《宝积经》中说：在清净明亮的镜子中，影像自然显现。同样，应当观照一切诸法不生的影像。《宝积经》中说。用比喻说明破立