English
When the wild land's body is disturbed by heat and cold, perversion arouses various unwholesome thoughts. Due to various natures, wildness gives rise to various non-actions, and these six situations naturally disappear. Meditating in this way, since there are no twelve faults, awareness is unmoving and self-illuminating. Since it does not move, the body does not move. Since body and mind are free from actions, the mind does not waver, but abides in its own nature. Not moving means that the eyes are not half-closed, but wide open and staring, and awareness is not moved by the wind, but remains still. These two are free from wind, transcending the senses and afflictions, and the operations of object-related thoughts, because there is no movement. Non-fabrication means not deliberately striving, but placing awareness in a state of non-separation, which is the great oral instruction as easy as the sky, observing with the key-point eye. In this way, from the view of great self-abiding, abiding in one place, there is no distraction. Directing empty awareness towards an empty object, there is no need to gather in. This is called abiding in a single state. When abiding in this way, afflictions cannot exist, so there is no fault. No matter how thoughts and discriminations are known, there is no ground to go beyond this meaning. Indicating how to recognize the appearance of wisdom is: like the secret ocean of wisdom, meaning that the appearance of secret wisdom that others cannot know, like the ocean, is vast and deep, without wavering. The meaning of awareness abiding from the beginning has not been altered, so it is continuous, not closing the doors of the senses, pervading the expanse of space. What is difficult to fathom is that the body is composed of elements, the five aggregates and other countless gatherings, like the ocean. The appearance of wisdom, like the eye, the victory banner's peak, is like a lamp appearing everywhere without disappearing. This is the instruction of Vajradhara. Indicating how to cut off the doubts of illusory discriminations is: the empty mind is without fabrication, the great body. And so on. Although the mind abides in emptiness, it transforms into various things, because there is no such thing, awareness itself appears as the unfabricated great three bodies. That is not made by anyone, surpassing all the consciousnesses of fabricating thoughts. From the beginning, there is no fabrication, the naturally still abiding is the eye, the lamp, and the sky, the three. These three are illusory appearances
Chinese
未经他人翻译，不经自己心智修饰，即是禅定。安住于法性清净的虚空之中，金刚持开示说，那就是佛陀的密意。对于法身的智慧，完全舍弃一切思虑，原本未曾有过心念，没有意念的活动，这也是禅修。也是密意，也是三摩地，也是禅定。对于成就的对境，不执着于自己的欲望，譬如在海洋深处，星辰显现一般，没有执持的清晰，不在显现的境域中，不割断所执着之处，不执着而安住于自性，这就是如来密意的安住方式，因此瑜伽士也应当如是安住。关于觉性任运的口诀，以五种方式开示，首先是修持的方法的开示： ཨོ་（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦） ཨཱོ་（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）觉性任运的口诀本身等等。ཨོ་（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦）是无生之界虚空，ཨཱོ་（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）是在虚空中安放无生之界清净的明灯，显现无有间断，因此这就是觉性任运的口诀本身。如此安放，是密咒所有方法中最究竟的，依赖于上师。它从清净的界中显现为光明，其中觉性的自性如流水一般生起。又是如何生起的呢？细微的是智慧的部分，缠绕的是智慧和光的部分，流动的是风和身的部分，分为这三部分。开示修持的因是：眼睛依赖于虚空三界，如此开示。眼睛，也就是水泡般的眼睛，开示了执持对境；肉眼了知五大种的自性，二十小洲，以及须弥山等隐蔽之物；智慧之眼分辨并断除法与非法；智慧之眼如实了知轮回涅槃的实相，是全知之眼，是究竟的佛眼。眼睛的识蕴是三者聚合而断除，这就是对胜义的执着。眼睛的聚合而产生的触觉，是识、根、境三者聚合而体验触觉。
English
Without being translated by others, without being modified by one's own mind, that is meditation. Remaining in the pure space of the nature of reality, Vajradhara taught that it is the very intention of the Buddha. For the wisdom of the Dharmakaya, completely abandon all thoughts, originally there has never been a mind, without the movement of thought, this is also meditation. It is also intention, also samadhi, also meditation. For the object of accomplishment, if one does not cling to one's own desires, just as stars appear in the depths of the ocean, there is no clarity of grasping, it is not in the realm of appearance, not cutting off the place of clinging, not clinging and abiding in its own place, this is the way of abiding of the Tathagata's intention, therefore yogis should also abide in this way. The first of the five teachings on the instruction of Rigpa Chokshak is the teaching on the method of practice: Oṃ Āḥ, the very instruction of Rigpa Chokshak, and so on. Oṃ (Tibetan, Devanagari: ओ，IAST: o, literal meaning: Oh) is the unborn realm of space, Āḥ (Tibetan, Devanagari: आ，IAST: ā, literal meaning: Ah) is placing the pure lamp of the unborn realm in space, appearance arises without interruption, therefore this is the very instruction of Rigpa Chokshak. Placing it in this way is the most ultimate of all the methods of mantra, relying on the lama. It arises as light from the pure realm, in which the nature of awareness arises like a stream of water. And how does it arise? The subtle is the part of wisdom, the entwined is the part of wisdom and light, the flowing is the part of wind and body, divided into these three parts. The cause of practice is taught as: the eye relies on the three realms of space. The eye, that is, the bubble-like eye, teaches the grasping of objects; the flesh eye knows the nature of the five great elements, twenty subcontinents, and Mount Meru, cutting off and knowing hidden objects; the wisdom eye distinguishes and cuts off dharma and non-dharma; the wisdom eye truly knows the reality of samsara and nirvana, it is the all-knowing eye, the ultimate Buddha eye. The consciousness of the eye is the cutting off from the aggregation of the three, this is the clinging to the ultimate truth. The touch that arises from the aggregation of the eye is the experience of touch from the aggregation of consciousness, sense power, and object.
Chinese
聚集而由触的因缘所生的感受是：聚集的处所，对于所取之境生起亲近，以及生起、听闻三者聚集，由此以乐受、苦受、舍受三者执着于色，从而将错乱斩断于自身轮回之中；由于聚集、动摇和贪着，所体验到的都是颠倒，并且斩断了世俗的显现。因此，眼睛自身的体性、意识、触和感受这四者，就显现为张开和闭合、看见和斩断四种作用。舍弃这四者，就在虚空界中观想无云的晴空，意思是说，观看时，体验增长的显现，佛陀的身相显现为明点，并且在那上面获得稳固，心意就是不散乱的观见，温暖在身语上出现一些征兆。然后，智慧之身，在金刚链的身相的各个关节中，显现出各个身相。显示体验的程度是：显现唯一决定，心意就是等等所显示的。像这样，由于体验增长的显现圆满，这个显现本身唯一决定，没有遗漏，是瑜伽士的心意。是从寻找智慧本身的安住处而产生的。因此，秘密是指声闻和异生等等，因为伟大的秘密，内外密咒等都不了解这个意义。像这样，秘密并且加以体验，依靠体验增长的显现的力量，智慧达到顶点，就是法性穷尽之地。那些显现穷尽的彼岸，就是诸法穷尽，也就是从轮回中解脱。在之前的显现的阶段，也没有被包括最终执着的贪着所束缚，而是安住在自显现之中。真实显示智慧的见地是：从那之后，以密咒本身的身相等等来显示。那也是在增长的阶段，从智慧的关节中显现出身相，从那里面，在外内密咒等之中所显示的五部如来的身相，五父五母，也就是十对，火风等遍布一切的生起，就是将智慧金刚链本身显现地作为道用而产生的。如果在那上面进行观察，也会显现出各种身相，金刚持这样说道。显示各种续部和智慧是：智慧的显现以善巧方便，也就是之前的体验
English
The feeling that arises from the cause of contact by gathering is: the gathering place, the arising of closeness to the object to be grasped, and the gathering of arising, hearing, and the three. Thus, with the three of feeling pleasure, feeling pain, and feeling neutral, clinging to form, thereby cutting off delusion in one's own cycle of existence; because of gathering, shaking, and attachment, what is experienced is all reversed, and the appearance of conventionality is cut off. Therefore, the nature of the eye itself, consciousness, touch, and feeling, these four appear as the four functions of opening and closing, seeing and cutting off. Abandoning these four, contemplate the cloudless clear sky in the space realm, which means that when looking, the experience of increasing appearance, the body of the Buddha appears as a bindu, and gaining stability on that, the mind is the unwavering view, warmth appears on the body, speech, and some signs. Then, the body of wisdom, in each joint of the body of the Vajra chain, each body appears. Showing the extent of the experience is: the appearance is uniquely determined, the mind is shown by and so on. In this way, because the appearance of increasing experience is complete, this appearance itself is uniquely determined, without omission, it is the mind of the yogi. It arises from searching for the dwelling place of wisdom itself. Therefore, the secret refers to the Hearers and ordinary beings, etc., because the great secret, the outer and inner mantras, etc., do not understand this meaning. In this way, being secret and experiencing it, relying on the power of the appearance of increasing experience, wisdom reaches its peak, which is the place where the nature of reality is exhausted. Beyond the exhaustion of those appearances is the exhaustion of all phenomena, which is called liberation from samsara. Even during the previous stage of appearance, it is not bound by attachment that includes ultimate clinging, but dwells in self-appearance. The view of wisdom that is actually shown is: from then on, it is shown by the body of the mantra itself, etc. That is also in the stage of increase, the body appears from the joints of wisdom, from there, the body of the five Buddhas shown in the outer and inner mantras, etc., the five fathers and five mothers, that is, the ten pairs, the elements of fire, wind, etc., pervading everything, is the wisdom Vajra chain itself manifestly arising as the path. If one contemplates on that, various bodies will also appear, Vajradhara said. Showing the various tantras and wisdom is: the appearance of wisdom with skillful means, that is, the previous experience.
Chinese
如果从“怕”中产生的障碍没有自行消退，那么明觉的显现，在中阴法性中，上师智者以五种方法开示，在此显现为各种密咒道。佛陀必定会显现各种名号，如“种种显现”。显现的因缘，地、水、火、风、空五者显现为五光，细微的微尘，微尘的习气，粗大的须弥山和四大部洲的习气，二者无别。因为它们不存在，所以五种明觉智慧融入五身的明光之中。无碍的白光，黄光，红光，绿光，蓝光五者，在中阴境中真实显现，这本身就是色身，显现为光明的面容和手，连同思维，显示对二义无碍。我的执着本身转为明觉的自显，称为明觉智慧的遍布。大显现的自性是完全清净的，土地岩石不显现，光明、身和明点显现得非常广大，这是因为先前的错乱分别念的智慧是不可思议的，是从止息中产生的。各种智慧的差别超越了言语，法身没有思维的心。五智合一之身，无碍地显现一切，示现多种显现。这也是因为五种清明的智慧合一就是自己的明觉，所以知道对它没有执着的明觉是自显的。依靠先前的上师之语，在广大的坛城明觉轮光中行持。先前安住于四种安住，一切都证悟于其中。清明的部分没有止息，五种明觉智慧显现为五身。五种秘密智慧从五身的虚空中，无碍地清明了知。明觉的清明部分，五光如光束般向十方放射，是四种智慧结合的显现。对此获得稳固，明点不改变，道路正直。自性显现广大。刹那间，各种身显现，这一个融入了自己的明觉中，所以没有中阴显现的戏论。法身在唯一的明点中，以原始清净的大圆满自行圆成，所以没有先前的身和智慧的多种显现，明觉耗尽法性的显现，本来就是空性。