English
It is like saying, "One cannot see the ground." It is said that those who have not heard, and those who, even having heard, are confused by various conceptualizations, have no opportunity to realize suchness in this present life. They do not understand the words, nor do they grasp the meaning. Who cannot see the sun of goodness? Therefore, other foolish people are like parrots reciting scriptures, filled with arrogance. The net of conceptualization does not encounter the essential meaning. Not knowing that, it is like a blind person seeing forms. Without the time for realization, they hold onto conceptual thoughts as truth. Alas, they are extremely unfortunate and dull-witted. Never expect the essential meaning. Those who were previously devoid of the wealth of good teachings, and who have now become supremely foolish in their intellect, and those who, like parrots, are attached to the net of conceptualization as meaningful, have no chance to see the meaning of the mind's luminosity. One is because of foolish meditation attached to conceptual thoughts, and the other is because of falling into the extreme of clinging to conceptual thoughts. As the great teacher Garab Dorje said: The view of clinging to conceptual thoughts is truly annoying, the meditation based on it is truly tiring, and the hope for its result is also a mistake. Like that. Praising one's own side with the realization of suchness established by reason: Here, the nature of mind is the sacred wisdom, what the lama indicates is the reality of self-aware wisdom. If one leaves one's own mind without alteration, it will arise. If there is no hope, fear, clinging, it will manifest. If emptiness and clarity are without beginning or end, it will also manifest well. Therefore, having the blessings of the lineage, being taken by the sacred lama, is supremely precious. Although each one's own wisdom is constantly present, because one does not recognize it, it is determined by seeing it manifest at this time when the lama indicates it. Afterwards, it will arise simply by abiding in the nature of mind as it is. At that time, even if it appears as object and mind, it will manifest in the nature of non-attachment. When awareness, empty and clear, is naturally and openly arising, it manifests more clearly than before, which arises from the kindness of the sacred lama, therefore, encountering a very good lineage and lama is the only important thing. Sarahaha said: Therefore, that which arises from the five blessings possessed by the lineage, should also be realized with certainty by the power of the venerable one. From the Kunjed: Self and other
Chinese
远离颠倒的导师是珍宝之藏，对于那位药王，以不变的虔诚依止。如《摄类学》中所说：应当恒常依止于贤善的上师，为何呢？因为贤善的功德由此而生。如何修持道呢？于实相义无有散乱地修持，前行如前，于上师瑜伽，祈请成就幻化，正行是：心如幻化的自性，显现于心的此等亦如自性幻化，一切皆决断为不生如幻，心住于离念离思离寻离嗔。修持上师瑜伽，祈请令一切法如幻般成就，如是祈请后，于心及显现于心的诸法皆知如幻之状态中，不作任何忆念分别。彼时，住于空明离戏论之状态中，无有动摇之作意与能取所取，清净明澈如幻之光明生起，显境不灭，于彼无有执着改造。坦然舒畅，无有散乱，自然安乐，明而无念，如虚空般之心，见自性离戏论之体性。彼时，诸法如幻，智慧之显现亦如幻般解脱，贪嗔希忧及我执亦如幻，基解脱、道解脱、果解脱。如幻之心的一切活动皆息灭，于幻之执着亦无有之状态，即是远离动摇作意与能取所取之智慧，显境虽显，然无有实执之考察，于境与有境，远离一切常执，觉性清明，一切显现皆于明空中无执自显，故如幻。坦然之觉性，安住于自明了知之状态中，身心安乐之时，即是如虚空般之光明，见离戏论边之体性。彼时，一切显现为法者皆如幻般显现，故于法之执着自然解脱，无有五毒及希忧，故彼等之对治基道果之法亦于自性中还灭，故外所取内能执，即所取补特伽罗之我解脱的同时，对治道亦作为应取之
English
The teacher who is free from delusion is a treasure of jewels, and that king of medicine is relied upon with unwavering devotion. As it says in the Compendium: One should always rely on wise lamas, for what reason? Because the qualities of the wise arise from that. How to meditate on the path is: Also, to meditate without distraction on the meaning of reality, the preliminaries as before, in the yoga of the lama, pray to be able to master illusion, the main practice is: The mind is of the nature of illusion, this appearance to the mind is also like the nature of illusion. Having decided that everything is unborn and like an illusion, the mind is placed free from memory, thought, seeking, and anger. Having meditated on the yoga of the lama, pray to make all phenomena appear like an illusion, and after praying like that, in the state of knowing that the mind and all the phenomena that appear to the mind are like an illusion, one should not make any remembrance or conceptualization. At that time, by abiding in the state of emptiness and clarity, free from elaboration, one is free from wavering action and grasping, and clear, luminous light like an illusion arises. The field of appearance is unceasing, and there is no holding, alteration, or adulteration there. Relaxed and at ease, without distraction, naturally blissful, clear and non-conceptual, the mind is like the sky. One sees the essence of self-nature, free from elaboration. At that time, all phenomena are like an illusion, and the aspects of the mind are also liberated like an illusion. Attachment, hatred, hope, doubt, and self-grasping are like an illusion. The basis is liberated, the path is liberated, and the fruit is liberated. All the activities of the mind that are like an illusion subside, and that state of not even grasping at illusion is the wisdom that is free from wavering action and grasping. Although the field of appearance appears, there is no room for examination of true grasping, and in that object and subject, one is free from all permanent grasping. Since awareness is clear and all appearances are self-appearing in emptiness and without grasping, it is like an illusion. The relaxed awareness, abiding in the state of recognizing self-clarity, when the body and mind are at ease, that is the clear light like the sky, seeing the essence of being free from the extremes of elaboration. At that time, since everything that appears as phenomena appears like an illusion, grasping at phenomena is naturally liberated. Since there is no five poisons, hope, or doubt, the antidote to them, the phenomena of the basis, path, and fruit, also revert in their own nature. Therefore, the outer grasped and the inner grasper, that is, at the same time as the grasped person is liberated into self, the antidote is also taken as something to be adopted on the path.
Chinese
因为没有执着，所以也自然领悟到法的无我，被称为证悟二无我的菩萨。如此证悟的瑜伽士没有任何束缚执着的过失，因此从各个方面开示说：无论如何修习也不会被束缚，修习有，也能从常边解脱。修习无，也能远离断灭的垢染。修习二，也能安住于无二的本性中。修习我，也不会有我执的束缚。修习他，也不会有希冀和疑虑。修习生起次第，也能圆满任运成就。修习圆满次第，也能成就化身的生起次第。通达觉性赤裸无有改造之义后，即使认为业和异熟等法是确定的而修习，也不会堕入常边，因为见到觉性无有根基的缘故。即使将显现世间的一切法都修习为无有根本，也不会堕入断边，因为见到觉性自明显现的缘故。即使将显现和觉知修习为具有能显现的天尊和所显现的宫殿等二取，也不会堕入二取执着，因为从那时起就能见到自性觉性的本体无二的缘故。即使修习具足一切殊胜的空性，即善逝的精华、任运成就、非造作、本自成就的自性清净光明，也不会像外道的我一样执着我，因为见到自性觉性的本体是空明任运大圆满的缘故。即使将轮回的错觉，即应被清净的具有垢染之相等等修习为他，也不会堕入希冀和疑虑，因为见到觉性的本体本来就没有垢染的缘故。如《现观庄严论》所说：此中无须断除任何法，也无须安立任何法，于真实如是观，如实见即解脱。以这种方式，即使修习具有面容和手足的生起次第本尊身，在修习之时也不会执着于所缘，因为见到觉性的本体是空明无相的缘故。即使将圆满次第修习为具有显现的微细瑜伽和无有显现的虚空一般，也不会堕入空边，因为觉性的本体未曾舍弃自明赤裸的体性，任运成就大圆满的显现。
English
Because there is no clinging, one naturally realizes the selflessness of phenomena, and is called a Bodhisattva who has realized the two selflessnesses. Since there is no fault of clinging and attachment for a yogi who has realized in this way, it is shown in various ways: No matter how you meditate, you will not be bound by it. Even if you meditate on existence, you will be liberated from the extreme of permanence. Even if you meditate on non-existence, you will be free from the stain of annihilation. Even if you meditate on duality, you will abide in the state of non-duality. Even if you meditate on self, there will be no bondage of self-grasping. Even if you meditate on other, there will be no hope and doubt. Even if you meditate on the generation stage, it will be spontaneously accomplished in perfection. Even if you meditate on the completion stage, the generation stage of emanation will be accomplished. Having seen the meaning of rigpa as naked and without fabrication, even if you meditate thinking that karma and its maturation are definite phenomena, you will not fall into the extreme of permanence, because you see rigpa as without foundation. Even if you meditate on all the phenomena of appearance and existence as without root, you will not fall into the extreme of annihilation, because you see rigpa as self-luminous. Even if you meditate on appearance and awareness as having the duality of deities and palaces, you will not fall into dualistic grasping, because from that moment on, you will see the essence of self-awareness as non-dual. Even if you meditate on the emptiness endowed with all perfections, the essence of the Sugata, spontaneously accomplished, unconditioned, the self-nature of primordial accomplishment, the pure light, you will not cling to self like the tirthikas, because you see the essence of self-awareness as empty-clear, spontaneously accomplished great perfection. Even if you meditate on the illusion of samsara, which is to be purified, having the aspect of impurity, etc., as other, you will not fall into hope and doubt, because you see that the essence of rigpa has never had impurity. As it is said in the Ornament of Clear Realization: In this, there is nothing to be removed, nor is there anything to be placed. Look at reality as it is. Seeing reality as it is liberates completely. In this way, even if you meditate on the deity's body of the generation stage with face and hands, you will not cling to the object of focus at the time of meditation, because you see that the essence of rigpa is empty-clear and without characteristics. Even if you meditate on the completion stage as having the subtle yoga with appearances and as being like the sky without appearances, you will not fall into the extreme of emptiness, because the essence of rigpa has not abandoned its self-luminous, naked nature, and the appearance of the spontaneously accomplished great perfection.
Chinese
因为见到证悟之故。这些是瑜伽士所珍视的重要誓言。如是了悟之时，显现解脱同时从一切烦恼中解脱。超越执着分别，在那真实的自性中。三时无时，于法性轮中。无有座间之别，如幻化般行持。如幻化之众生般显现，无有痕迹安住于空性中。那位瑜伽士也是，虽有身体显现，却仅是空性，不执着为实有，觉性通透赤裸而出。心从显现之处自然消逝，无所依凭地飘飘解脱。无有先后之别的觉性，自明朗然，恒常显现。座间无有间隔，三时平等之瑜伽士如是说。文殊菩萨云：证悟三时无时者。即是此意。那时瑜伽士也是。无所依之疯子，无执着之空性者。任运自成，无有希疑矫饰。任何皆是，无所依凭，飘然一体者。如虚空般广大，意境自然成就。觉性脱离执着，行为之规律消失。任运自成之显现，直接坦然地行持，如同疯子发狂一般。意境如遍布虚空般显现之时。果实是无所依之显现，无执着地显现。那时日夜安住于幻化之中。于大乐轮中，安乐融为一体。于受用轮中，一切受用圆满。于法之轮中，法性相续不断。于幻化之轮中，幻化无量。于乐之轮中，日夜以乐守护。未曾修习，风心已入要诀。所修、能修、修习之脉瓣风。智慧一味，修习之果显现。于此错乱之身心消融之时。彼等之缘起具足，功德显现也是。勤作之生起次第瑜伽士，主要以粗糙之脉气为道。无勤之圆满瑜伽士，有些从微细瑜伽中生起无分别，以较少之修习为道。根器极佳之大圆满瑜伽士则是觉性