English
Because there is no doing, do not bind yourself in the box of hope and doubt. Thus it is said. At the time of realization, being certain, the method of merging all at once is: Now that the time of your own realization is certain, the method of merging all at once into the nature of the sky is: From the root, for the unchanging awareness, no matter what kind of various conditioned appearances arise, the moment they arise, they are liberated in your own present. Like water and waves, merge all at once into the Dharmakaya. In the unchanging nature of one's own mind, no matter what appearances arise, such as like and dislike, happiness and suffering, in that instant, without clinging to them, one liberates oneself, there is no other antidote, and there is no before or after in time, so it is instantaneous self-liberation. As the Kunjed Gyalpo Tantra says: Liberation is self-liberation, not liberation from another. And in the Song of the Inexhaustible Treasure Trove of Instructions it says: Instantaneous liberation, that is called Dharmakaya. Other than that liberation, there is a place of great bliss, even if children say so, it is like the water of a mirage. As long as the mind is scattered, at that time it is the nature of the protector. Are water and waves different? Thus it is said. The method of merging into the absence of object of observation and observer is: That experience arises in this way. Arising of thoughts of affirmation and negation, no matter where you look, the looker loses its essence. Searching also cannot be found, it is not in place or direction. The seeker itself is also without object, free from elaboration. The doer does not abide, the object of action is empty. How it arises, looking at it, the looker disappears in its own place, where it disappears, searching also cannot find direction and place, not only that, the seeker itself is also without object, expanding all at once, the knowing that can seek and, both the affirmation and negation that are sought disappear without a trace. After disappearing, it is impossible to determine what it is, this is my mind, like the sky. As the Kunjed Gyalpo Tantra says: Not abiding, not discriminating, without clinging to anything, in the realm of non-discrimination and equality, naturally abiding. Originally already completed, the mind of effort will not arise. In that great bliss, who abides where? It will become the essence of all dharmas. Thus it is said, it has reached the peak. Because the base has reached the peak, the method of merging into the place of no observation is: At that time, mind itself is spontaneously accomplished in the state of non-separation from the sky, the secure ground of the Dharmakaya's self-abiding has been occupied, as the "Example Teaching" says: Like the sky, immaculate, entering the original nature, the place of return
Chinese
如今我将去向何方？终至尽头，无人再来。无人能见我，我身在何处？如是，以无始无终之觉悟金刚歌来展现。 彼时，凡所显现皆于基位解脱，如云消散于空中，此觉悟生起之时，心性与原始之界及自生自解之智慧相融，心性无从处或立足之处退转，乃因已达法尽之地，故从骤然生起之破立识，从执著事物之险境中解脱。如今已至无有来去之法性中，将去向何方？实无去处。 如是安住之瑜伽士们，已超越错谬之境，故无人再来轮回之城，乃因已至如虚空般之基位。因此，当吾之心性已至法界之时，如云消融于空中般，执著与分别念于原始之基中清净，故三门无勤任运解脱，汝等见吾身在何处之义耶？此乃自知纵为劣慧者说亦不能如实见之之时。 《普作续》云：“大乐法身圆满于心故，无有先后三时，唯一遍满。” 《多哈》云：“观啊，诸根之主！我未从此而悟。于业已尽之士前，下决心吧。”此乃证悟之境。 第七共通义，以证悟而决断： 若知彼性，则无需其他。解脱者如我，断除错谬。如今不再问，心之根本已失。无有可托，无有可执，无有定见，非此非彼。散乱，放松，昏沉，皆为一体。如是证悟后，如今歌唱。无垢光芒照耀，已然离去。此乃因已穷尽实相之源，故无需再向他人祈求之时。其他瑜伽士及解脱者，亦因如我般证悟此道而得解脱，故如今已无疑问，因无人能示以更胜之道。 《多哈》云：“于前与后及十方，凡所见者，即是彼性。今日怙主如我，断除错谬。我于何人亦不...
English
Now, where shall I go? Reaching the end, none come again. No one sees me, where do I reside? Thus, with the adamantine song of beginningless and endless realization, it is displayed. Then, whatever arises is liberated upon the ground, like clouds clearing in the sky. At the time when this realization arises, mind-essence mingles with the primordial realm and the self-arisen, self-liberated wisdom. Mind-essence has no place or ground to retreat from its natural state, for it has reached the end of phenomena. Therefore, from the knowledge of immediate arising affirmation and negation, one is liberated from the perilous path of clinging to objects. Now, having arrived in the expanse of the nature of reality, which has no coming or going, where shall one go? There is nowhere to go. Those yogis who have gone into such a state have transcended the realm of delusion, so there is no coming to the city of samsara, for they have gone to a ground like the sky. Therefore, at this time when my mind-essence has gone into the realm, like clouds dissolving into the sky, clinging and conceptualization are purified in the primordial ground, so the three doors are effortlessly liberated. Do you see the meaning of where I reside? This is the time when one knows for oneself that even if explained to those of lesser fortune, they will not see it as it is. The All-Creating King says, "Because great bliss, the Dharmakaya, is perfected in the mind, there is no past, future, or present; it is one pervasive thing." The Dohā says, "Hey, lord of the senses, look! I have not realized from this. Before the person whose karma is exhausted, make a resolution." This is the time when that is attained. The seventh general meaning: deciding through realization: If that itself is known, another is not needed. Those who are liberated, like me, have cut off delusion. Now I do not ask; the root of mind is lost. Without reliance, without grasping, without certainty, neither this nor that. Scattered, relaxed, dull, all are one. Having realized in this way, now I sing. The stainless rays of light have shone and gone. This is the time when, having exhausted the source of reality, there is no need to pray to others. Other yogis and liberated ones are also liberated because they realize this path as I do, so now there is no doubt, for no one can show a path superior to it. The Dohā says, "In front, behind, and in the ten directions, whatever is seen, that itself is it. Today, the protector, like me, has cut off delusion. I am not to anyone...
Chinese
不要提问。这是相同的方式。以前，观、修、行次第和规则非常完善，上下地道的次第依赖于如阶梯般的阶梯，对上下瑜伽的生起方式熟悉习惯，这些在此时与失去心的根本同时失去。现在对什么都没有依靠和指望，无论如何显现也没有执着，就像疯子被酒灌醉一样，显现而没有认识，就像小孩子一样，行为的次第没有规则，所以是散乱的，放逸的，散漫的，没有依靠，超越了执着，完全一致，一种奇怪的景象在我心中显现。如多哈中所说：如意宝般的见解，破除错觉的智者非常稀有。这是指任何显现都显现为法性，错觉在基础上解脱，达到无处虚空般的见解，从而所有业和造作都解脱的时刻。如多哈中所说：众生被业各自束缚，从业解脱，心即是解脱。如果自续解脱，则必定没有其他，将获得殊胜的涅槃。这是指那个时刻。那时，无论做什么都彻底解脱，无执自然而然产生，没有束缚和解脱。如其所说：做与不做，如果确定地了悟，就没有束缚和解脱。当这句话实现时，上师的意传承移，从而解脱。如其所说：本来就是无生自性，今天由具德上师指示而了悟。像这样，心性自生本智唱着实义之歌，超越了是与不是的实相，证悟了广大无边的大要，如无垢的太阳光芒万丈，将吉祥的世界显现，在渴望解脱的莲花田中展示，到达了普贤王如来的大地上，应该这样理解。第八个共同要点是关于将显现和心性解释为本初解脱，分为：在大圆满中重复，在奇妙中沉浸，以及这些的结尾三个部分。第一部分有六个方面：首先，是关于将显现的对境显示为空性。现在，我将解释关于将显现和心性本初解脱的教导，也就是实相大圆满。
English
Do not ask questions. This is the same way. Previously, the order and rules of view, meditation, and action were very perfect, the order of the upper and lower grounds and paths relied on steps like a ladder, and becoming familiar with the arising of upper and lower yogas, all of these are lost at this time along with the loss of the root of the mind. Now there is no reliance or hope on anything, no matter how it appears, there is no clinging, like a madman drunk on alcohol, appearing without recognition, like a small child, the order of actions has no rules, so it is scattered, lax, and inattentive, without reliance, surpassing clinging, completely consistent, a strange appearance arises in my mind. As the Doha says: Like a wish-fulfilling jewel, the enlightened one who dispels illusion is very rare. This refers to the moment when whatever appears appears as the nature of reality, illusion is liberated at the base, reaching a view like empty space, thereby all actions and fabrications are liberated. As the Doha says: Beings are bound separately by karma, if liberated from karma, the mind is liberation. If the self-continuum is liberated, then there is definitely no other, and one will attain the supreme Nirvana. This refers to that moment. At that time, whatever is done is completely liberated, non-clinging arises naturally, there is no bondage or liberation. As it says: Doing and not doing, if one realizes with certainty, there is no bondage and liberation. When this statement is realized, the master's mind transmission occurs, thereby liberation. As it says: From the beginning, it is unborn nature, today it is realized by the glorious master's instruction. In this way, the mind itself, the self-born primordial wisdom, sings the song of true meaning, transcending whether it is or is not reality, realizing the great essence of vastness and freedom from bias, like the spotless sun's rays shining thousands of times, manifesting the auspicious world, displaying it in the lotus field of those who desire liberation, reaching the great ground of Samantabhadra, it should be understood in this way. The eighth common point is about explaining appearance and mind as primordially liberated, divided into: repeating in the Great Perfection, immersing in the marvelous, and the conclusion of these three parts. The first part has six aspects: first, it is about showing the objects of appearance as emptiness. Now, I will explain the teachings on the primordial liberation of appearance and mind, which is the Great Perfection of reality.
Chinese
念诵。 奇哉！朋友们，看着显现的境。 一切不生，空性中平等。 镜中显现种种影像， 如镜面清澈，本一。 如此，镜中显现的影像，在镜面上清澈本一。 实际上，如镜子的光泽外无有影像一般，显有之法的一切，也无有不是自性空性的。如《树所请问经》中说： 于镜之轮廓完全清净中， 如面容之轮廓显现。 如是自性不成立之， 诸法树当知。 如是。 开解之心，显示空性是： 显现无自性而行持时， 显现，彼之开解之意，向此回顾。 心如虚空，远离一切破立。 空中云彩生起而消逝， 然虚空之神变，无二清净如是。 自性无垢，本初之佛陀。 无作任运成就之法性。 彼亦是能见之识于境上解脱，境相之显现无执著而清明是，如空中云彩生起而消散，云彩未曾离开虚空之界而融入，不显现一般。识于境上解脱，故三时已至虚空之意，如《三摩地王经》中说： 如虚空中少许无云， 刹那间云之轮廓显现。 生起而消逝，云之轮廓灭。 最初从何而来当观察。 诸法一切如是知。 如是。 一种情况是，一切法最初也从界生灭中来。现在也住于此。最终也于此解脱。任何显现之识，也是最初心性空性之状态中生起。现在也住于此。最终也于此灭尽，当如是知。 如是之自性，本始即是佛陀。如《普作续》中说： 心性如虚空之自性， 本始即是佛陀心髓菩提。 勤作修持不能成佛。 安住于无作自性清净之状态中。 如是。 境心二取无有，显示空性是： 如此，境心二取无有，本始清净中， 舍取二取无有，无有偏袒破立。 任何显