Chinese
哦！有时将气摄入体内，专注于四脉轮的字、光或本尊像，就能成就。有时将无所依的觉性，毫无执着地放松，就能生起无间平等的智慧。总结：乐明无念总体的力量，是积累资粮、净除业障、生起次第和圆满次第的修习，以及甚深的上师瑜伽，最为殊胜。这是最终极的窍诀，有缘者渴望解脱者应当接受。如此行持善业，为了证悟非善业，积累净化的道路力量深奥，如《成佛多经》所说：积累善业者，心想事成。第三个意义是，通过在实相之道上犯错而获得的证悟的展示：如此修习所生起的证悟也是，味道相同，一体，没有差别。三方面汇聚成一体的意义，就像土地和，水滴各异，汇入大海成一体一样。乐明无念，无论修习哪三种方法，心性本自未生，如同虚空的自性。当意识的活动完全寂静融入时，脱离有无戏论的菩提心，光明自性的太阳从内心升起。这是稳固明晰、不变的证悟，是等同虚空的如来藏自性。就像从不同方向而来，最终汇聚成一体一样。无论从乐明无念的各种方法修习，证悟的体性，觉性空性赤裸裸地呈现为一体。其体性是未曾成立的觉性，清澈无间光明清净，自明无有遮蔽。这虽然恒常存在，但因上师的加持融入，成为觉性的行境。此之体性是自明而无境，深邃清澈不依赖因缘，原始清明非由忽然产生。此义名为光明智慧，如《八千颂般若经》所说：心无心，心之自性乃光明。那光明又是如何呢？那时，一心清澈明亮无染污，在寂止胜观广阔的禅定之海中，无有偏颇执着，影像无自性，证悟一切法的体性双运，显
English
Oh! Sometimes, by holding the breath and focusing on the letters, light, or deity images of the four chakras, it is accomplished. Sometimes, by letting the supportless awareness rest without grasping, the wisdom of uninterrupted equality arises. Conclusion: The overall power of bliss, clarity, and non-thought is the accumulation of merit, purification of obscurations, practice of generation and completion stages, and the supreme praise of the profound Guru Yoga. This is the ultimate essential instruction, which fortunate ones who desire liberation should accept. Thus, by performing virtuous deeds, in order to realize non-virtuous deeds, the power of accumulation and purification on the path is profound. As stated in the Sutra of Making Many Buddhas: Those who accumulate merit will have their wishes fulfilled. The third meaning is the demonstration of the realization attained by erring on the path of reality: The realization that arises from such meditation is also of one taste, one essence, without difference. The meaning of the three aspects converging into one is like the earth and, different water droplets, becoming one in the ocean. Whether one meditates on bliss, clarity, or non-thought, the three methods, the nature of mind is unborn, like the nature of space. When the activity of consciousness is completely pacified and absorbed, the Bodhicitta free from the elaborations of existence and non-existence, the sun of the luminous nature rises from within. This is the stable, clear, and unchanging realization, the nature of the Tathagatagarbha equal to space. Just as things come from different directions and eventually converge into one, no matter which of the various methods of bliss, clarity, and non-thought one meditates on, the essence of realization, the naked awareness of emptiness, is experienced as one. Its essence is the unestablished awareness, clear, uninterrupted, luminous, and pure, self-aware without obscuration. Although this is always present, it becomes the object of awareness through the blessings of the Guru. Its essence is self-luminous without an object, profoundly clear without depending on conditions, and primordially clear without arising suddenly. This meaning is called the wisdom of luminosity, as stated in the Eight Thousand Verse Prajnaparamita Sutra: Mind has no mind; the nature of mind is luminosity. And how is that luminosity? At that time, being single-pointed, clear, bright, and without impurity, in the vast ocean of Samadhi of calm abiding and insight, without bias or grasping, images are without inherent existence, the essence of realizing all phenomena is dual union, appear
Chinese
如幻的空性中没有执着。俱生无别的广大意界中，从要害处生起的明光从心中显现。如同清澈的海洋中出现影像，但影像并非由水以外的其他物质构成；影像、雨水和水既非一体也非异体，如同显现而无所执取。心性清净的自性中，虽然显现各种各样的现象，但外境的显现不会沾染心，心也不会执取外境的显现。根识显现时，也不会被执着所玷污，因此，幻象在自身本位上显现。当专注一境的寂止和自明显现的胜观二者安住于本体一味时，外境显现时，空性不会被心所执取，因此，显现而无自性的状态称为光明。在《现观庄严论》中也说：“从一切中收摄心，内在自性无动摇，安住然眼见诸色，见之识乃根所生。”就像这样。那么，从谁的力量而显现呢？上师的加持，自生智慧，超越言语和思虑时才能见到。像这样在当下见到，过去、现在、未来，无时无刻，没有先后差别。是般若波罗蜜多，是中观，是寂灭烦恼，是大手印，是精华的法性，是大圆满，是原始的穷尽，是本性的实相。光明心性是自生智慧。名称虽多，但意义的本质只有一个。法性是超越言语思虑的菩提心。轮回与涅槃无二，如同虚空。依靠殊胜上师的加持，才能见到心性光明的自性。在《多哈》中说：“上师所说入于心，如见手中之宝藏。”也就是这样。因此，当超越言语思虑，如虚空般见到之时，了悟到超越先后分别，从而从一切束缚中解脱。《现观庄严论》中说：“此中无须除任何，亦无少许立任何，如实观见真实性，如实见即得解脱。”也就是这样。见到心性实相的意义，无论是般若波罗蜜多、中观、寂止、大手印、大圆满等等，名称如何安立，其意义的本质都是唯一的觉性。
English
In the illusory emptiness, there is no clinging. In the vast expanse of co-emergent, undifferentiated awareness, the clear light that arises from the essential point dawns from within. Just as an image appears in a clear ocean, yet the image is not made of anything other than water; and just as the image, the rain, and the water are neither one nor separate, so too, like appearances without grasping, the essence of pure mind-essence is such that even though various appearances arise, the appearances of objects do not taint the mind, and the mind does not grasp the appearances of objects. Although appearances arise to the sense consciousnesses, they are not defiled by grasping. Therefore, illusion is clear in its own place. When the single-pointedness of mind, the quiescence of its own place, and the self-illuminating, unobstructed insight of self-awareness abide as one essence, and when objects appear, the emptiness is not grasped by the mind. Therefore, the clear light of appearances without inherent existence is called luminosity. As it is also stated in the Ornament of Clear Realization: "Having gathered the mind from all things, the inner self is unwavering. Even when abiding, the eyes see forms; the mind that sees is born of the senses." It is like that. From whose power does it arise? The blessing of the lama, the self-arisen wisdom, is seen when it transcends words and thoughts. Seeing it in such a way at the moment, there is no distinction between past, present, and future, no separation of before and after. It is the Perfection of Wisdom, the Middle Way, the pacifier of suffering, the Great Seal, the essence of Dharma-nature, the Great Perfection, the exhaustion of primordiality, the nature of reality itself. Clear light, mind-essence, is self-arisen wisdom. Though many names are given, the essence of the meaning is one. Dharma-nature is the awakened mind that transcends speech, thought, and expression. Samsara and Nirvana are non-dual, like the sky. Through the blessing of the holy lama, one sees the essence of the clear light of mind-essence. In the Dohas, it says: "Whatever the lama says enters the heart, like seeing a treasure in the palm of one's hand." It is like that. Therefore, when one sees beyond speech, thought, and expression, like the sky, one realizes that it transcends the separation of before and after, and thus is liberated from all bonds. As it says in the Ornament of Clear Realization: "Here, there is nothing to remove, nor is there anything to establish. To see reality as it is, to see it truly is to be liberated." It is like that. Seeing the meaning of the nature of mind, whatever names are given, such as the Perfection of Wisdom, the Middle Way, Pacification, the Great Seal, the Great Perfection, etc., the essence of the meaning is one: awareness.
Chinese
菩提心是普作如虚空。如是说，在《普作》中：普作我之自性唯一，轮回之欲求皆名之，有人名之为菩提心，有人名之为虚空界，有人名之为自生智慧，有人名之为法身，有人名之为圆满受用，有人名之为化身，有人名之为一切智，有人名之为一切相，有人名之为四智与三智，有人名之为五智，有人名之为界与智慧，自生菩提心乃名于一。于自生我所见皆言说。如是。将证悟汇集为超意识之大义：不执偏颇，超越宗派之樊篱，离念二取，平等圆满大，诸佛之密意，于无边际之广阔中，瑜伽士们应完全了知。见解实相之体性，非是经由宗派之思辨所能证悟，因为其已超越言语与名相之境；且其已超越欲乐修习之总义境，因为其是离念二取如虚空般，超越思议言说。那么应如何了知呢？《普作》中说：若欲确定了悟此义，则应观想譬如虚空。义是法性无生，若证悟则心性无灭。于如虚空之法性，以如虚空之譬喻示之。如是，若将如是之义以止观双运来修持，则于自心无有造作之状态中，断绝希冀与恐惧之勤作，则能将自明觉赤裸裸地安住。于彼经中说：嗟！大心菩萨，若欲成就自心，则因无有欲求而成就。不住于无念平等性，于无取舍之境中，自性安住。于无动摇之状态中，自然安住。心是如实之体性，一切诸法皆成就于如是性中。勿于如实中造作，勿于体性之外另行修证。若寻觅，则诸佛亦无法于法界中寻得。因先前已作，故今无需再作。因先前已成就，故今无需再修
English
The mind of enlightenment, the All-Creating, is like the sky. As it is said in the All-Creating: "In the All-Creating, my own nature is singular, The desires of cyclic existence have given names, Some have named it the mind of enlightenment, Some have named it the realm of space, Some have named it self-born wisdom, Some have named it the body of dharma, Some have named it perfect enjoyment, Some have named it the body of manifestation, Some have named it all-knowing, Some have named it all aspects, Some have named it the four and three wisdoms, Some have named it the five wisdoms, Some have named it the sphere and wisdom, The self-born mind of enlightenment is named as one. Whatever is seen in the self-born me is spoken." Thus it is. To gather the meaning into the great transcendence of mind: Not holding to partiality, transcending the confines of philosophical tenets, Beyond intellect, non-duality, the great equality and completion, In the vast expanse of the liberated intent of the Victorious Ones, Yogis should fully understand. The essence of seeing the nature of reality is not understood by the intellectual speculation of vehicles and tenets, because it transcends the realm of words and terms; and it transcends the general object of aspiration and meditation, because it is beyond intellect, non-dual, like the sky, transcending thought and expression. So how should it be known? In the All-Creating it says: "If you wish to definitely realize this meaning, Then contemplate it as an example like the sky. The meaning is that the nature of phenomena is unborn, If realized, then the nature of mind is unceasing. In the nature of phenomena like the sky, It is shown by an example like the sky." Thus it is. If one practices such a meaning by gathering it into cessation, then in that state of one's own mind, without fabrication or adulteration, by abandoning hope, fear, and effort, one places one's own clarity nakedly and openly. In that very text it says: "O great hero, if you wish to accomplish your own mind, Then it is accomplished by having no desire. Do not abide in non-conceptual equality, Naturally abide in a realm without acceptance or rejection. Naturally abide in a state without movement. Mind is the essence of suchness, All phenomena are accomplished in suchness. Do not fabricate suchness, Do not accomplish anything other than essence. If you search, the Victorious Ones will not find it in the sphere of reality. Because it has already been done, there is no need to do it now. Because it has already been accomplished, there is no need to accomplish it now.
Chinese
需要。不作分别念，安住于平等舍。 嘿！大菩萨谛听。 过去诸佛亦复如是， 未曾于自心外觅求法。 体验如实之自性， 禅定修习种种分别念。 自心不作分别念乃是实修。 现在安住及未来诸佛亦将， 由无分别平等性而成办。 如是。 第四义为开示果： 彼等究竟之果位次第为， 暂时之乐明无分别双运， 具足眼及神通无量功德， 究竟成就三身如意轮王法， 自他二利任运成就。 从逐渐善修此道， 暂时可成就乐明无分别之禅定， 从而成就眼及神通等， 究竟可成就圆满正等觉果位， 具足三身及智慧，尽轮回际利益有情。 彼亦从法身如虚空之自性中， 显现如日月之色身而利益众生。 如《经庄严论》云： 诸佛之三身， 此义乃具有所依。 如是。 根本上师云： 不动摇于法身， 以种种化身之自性， 示现降生及， 从兜率天降临及， 入胎及诞生及， 善巧于工巧处及， 嬉戏于妃嫔眷属及， 出离及苦行及， 往菩提树及， 降伏魔军及圆满， 菩提及转法轮及， 入灭等， 于不净刹土中， 示现尽轮回际安住。 如是。 《现观庄严论》云： 无论存续多久， 恒常利益众生之， 彼身即是， 不断之能仁化身。 如是尽轮回际， 业亦恒常不断。 如是说。 无垢离尘菩提心之路， 寂静殊胜乃是利乐之源， 往昔即已行持极白净之圣者， 愿我等亦步上此地上庄严者之后尘。 清澈之水，花朵，蜜蜂发出悦耳之声， 孔雀舞动，莲花……