Chinese
而且，对于那些没有证悟的人来说，通过直接或间接的方式给予解脱的因缘就是系缚解脱。即使能够修持道，如果系缚解脱等被系缚，也会成为迅速解脱的方法。过去佛陀通过系缚解脱而证悟，并以那个因缘在此娑婆世界示现了殊胜的化身，这又有什么可知呢？即使过去因系缚解脱而证悟，但现在为了调伏所化众生，也有示现殊胜化身的必要。过去也曾说过，通过获得《般若波罗蜜多》一字陀罗尼而证悟。同样，也曾说过通过诺布嘉坚美康（财王无量宫）等因缘而证悟。但现在也不必仅仅将那些奉为圭臬。 再次，我从印度北部返回后，早些时候对平等性生起了特殊的定解。心想这其中有重要的理解要点，想要记录下来，但过了很多天就忘记了。后来在2月22日再次思考之前的意义，但不太记得了。通过遗忘的推动进行思考后写了下来。 像这样，当证悟一切法双运无缘的空性时，没有所取的对境，也没有能取的执着时，没有所谓的“我”的独立存在，轮回和涅槃的一切都只是法界一味不变的自性。过去没有改变过，现在也不会改变，将来也不可能改变，因此见到了法性不变的意义。 如果想知道各种各样的二元显现、生灭、好坏等是什么，那么无论有多少自我、他人、好坏、生灭等法，在那上面都会如实不虚地显现。因为仅仅是分别念的安立，法本身从未以自性存在过，所以在分别安立上，会有如梦境般的各种显现。正如经中所说，清净与不清净的刹土、众生的安乐与痛苦等，都是由分别念的力量所安立的。 因此，为了调伏分别念，才宣说了各种各样的法。当分别念消失时，唯有法性显现。对于圣者和学人来说，只要有自我和二取的分别念的种子习气存在，就仍然会显现自我和他人等，但因为没有执着，所以知道一切法都是法界一味的自性，只是由于分别念的力量，才显现为众生和器物等差别，就像梦境中的境和有境，自我
English
Moreover, for those who have not attained realization, the condition that grants liberation through direct or indirect means is called "liberation by connection." Even if one is capable of practicing the path, applying "liberation by connection" and other connections can become a swift method for liberation. In the past, the Buddha attained enlightenment through "liberation by connection" and, through that cause, manifested the supreme emanation body in this Sahā world. Who knows? Even if one attained enlightenment in the past through the cause of "liberation by connection," there is still a need to display the supreme emanation body in order to tame beings to be tamed. In the past, it was also said that one attained enlightenment by obtaining the single-syllable dhāraṇī of the Perfection of Wisdom. Similarly, it is said that one attained enlightenment through the cause of taking hold of the Immeasurable Palace of Norbu Gyal (Wealth King), and so forth. However, there is no need to exclusively hold those as paramount now. Furthermore, after returning from Upper India, I developed a special conviction in equality some time ago. I thought there was a crucial point of understanding in this, and I intended to write it down, but I forgot after many days. Later, on the 22nd day of the 2nd month, I reconsidered the previous meaning, but I didn't remember much. I wrote it down after contemplating it with the prompting of forgetfulness. Like this, when one realizes the emptiness of all phenomena as the union of two truths, without any object to be grasped or any grasping subject, there is no separate "I." All of saṃsāra and nirvāṇa are merely the unchanging nature of the single bindu of the dharmadhātu. It has never changed in the past, it will not change now, and it is impossible for it to change in the future. Therefore, one sees the meaning of the unchanging nature of reality. If one wonders what the various dualistic appearances, arising and ceasing, good and bad, are, then whatever phenomena there are, such as self and other, good and bad, arising and ceasing, appear unmistakably as such on that basis. Since they are merely imputed by conceptual thought and have never existed with their own inherent nature, there are various appearances in conceptual imputation, like the appearances in a dream. As it is said, pure and impure realms, the happiness and suffering of sentient beings, and so forth, are established by the power of conceptual thought. Therefore, various teachings are taught in order to subdue conceptual thought. When conceptual thought subsides, only the nature of reality appears. Even for noble ones and students, as long as the seeds of conceptual thought of self and duality remain as habitual tendencies, self and other will still appear, but since there is no attachment, they know that all phenomena are of the nature of the single dharmadhātu. It is only due to the power of conceptual thought that sentient beings and the environment appear to be divided into categories, just like the objects and subjects in a dream, the self
Chinese
如同对待他人的安乐和痛苦一样。因此，当没有能取和所取时，显现的诸法虽然显现，但在那上面没有执着的各种显现，虽然显现为多种多样，但都是一体的。多种显现和从未存在过的多种事物，两者无别，显现为同一意义。如同《不生忍八品经》和《经庄严论》中所说的那样。不变法界的显现，无尽的空色，如同梦境一般，胜义谛中从未存在过。通达了名言中从未存在过的意义。因此，诸法在不生中平等，以及显现为多种多样的不平等，当这两者无违地显现为同一意义时。从不生的角度来说，是不变、无别、平等的自性。从生的角度来说，有生有灭、自他等等的各种显现。从总体的角度来说，证悟了没有增减的法界游舞。虽然显现为自我，但没有像梦中的人一样，单独地断灭为自我。虽然稍微没有对境，但能够进入圆满、成熟、净化的海洋，真是稀奇。虽然众生没有对境，但成办其利益，仅仅存在于名言幻相中，这种理解不会停止。从法界的角度来说，本来就没有对境，因此，一切众生平等，众生非众生。等等。吉祥！愿此成为善妙！为了那些想要寻找它的人而吟诵。所谓见到心性，就是理解自心不生。当确定自心不生或本来清净时，也安立了证悟心无根无基的名称。当生起自心不生的定解时。本来，自心的自性就是不生的，本来就是如此。不是现在才变得不生。当知道自心不生或无根无基时，怎么会没有心呢？如果那样，就必须断绝心流。但现在和未来的心怎么会产生呢？因为会产生。当证悟一切法本来不生时，怎么会证悟一切法不存在的无遮单空呢？因为一切法显现的同时本来就是不生的，所以在确定空性基础的一切法和，它的自性或实相空性，没有差别的时候，就是证悟了明空双运。所谓不生，没有什么需要证悟的单单遮止的东西。当知道不生的法的自性本来不生时，生
English
Just like treating the happiness and suffering of others. Therefore, when there is no grasper and grasped, the appearing phenomena, although they appear, on that there is no clinging to the various appearances, although they appear in many ways, they are all of one taste. The various appearances and the various things that have never existed, the two are inseparable, appearing as the same meaning. Just like what is said in the "Eight Verses on Non-Origination" and the "Ornament of the Sutras." The appearance of the unchanging realm of reality, the inexhaustible empty form, like a dream, has never existed in the ultimate truth. The meaning of what has never existed in conventional terms is realized. Therefore, all phenomena are equal in non-origination, and the unequal appearance of various things, when these two appear non-contradictorily as the same meaning. From the perspective of non-origination, it is the unchanging, inseparable, and equal nature. From the perspective of arising, there are various appearances such as arising and ceasing, self and other, etc. From the overall perspective, one realizes the play of the realm of reality without increase or decrease. Although it appears as self, it does not separately cease as self, like a person in a dream. Although there is slightly no object, it is wonderful to be able to enter the ocean of completion, maturation, and purification. Although sentient beings have no object, accomplishing their benefit exists only in conventional illusion, and this understanding will not cease. From the perspective of the realm of reality, there is originally no object, therefore, all sentient beings are equal, sentient beings are not sentient beings. And so on. May it be auspicious! May this be virtuous! Reciting for those who want to seek it. The so-called seeing the nature of mind is to understand that one's own mind is unborn. When one is certain that one's own mind is unborn or primordially pure, one also establishes the name of realizing that the mind is without root or basis. When the certainty of one's own mind being unborn arises. Originally, the nature of one's own mind is unborn, it is like that. It is not that it has become unborn now. When one knows that one's own mind is unborn or without root or basis, how can there be no mind? If so, the mind stream must be cut off. But how will the present and future minds arise? Because they will arise. When one realizes that all phenomena are originally unborn, how can one realize the mere negation of emptiness where all phenomena do not exist? Because all phenomena appear while being originally unborn, therefore, when one is certain that all phenomena, the basis of emptiness, and its nature or the suchness of emptiness, are not different, one realizes the union of clarity and emptiness. The so-called unborn, there is nothing to realize as a mere negation. When one knows that the nature of the unborn phenomenon is originally unborn, arising
Chinese
就像不存在的心一样，当了知那从根本上不生的意义时，现在的显现也不需要遮止而解脱。当这显现成为具有实相执着的对境时，连微尘许也不存在，当这种情况出现时，必须理解那是事物本身的真如。如果像与生俱来之物和基础分离的词语的排除一样，将空性仅仅理解为空无一物的状态，并将心专注于此，这会欺骗寻求真如的学者，使他们无法证悟双运的意义，而仅仅在词语的争论中浪费生命，这是令人悲伤的原因。因此，如来曾说：“无生是唯一的真谛。”等等，说无生是事物本身的意义，并不是指与任何法都无关的独立存在的无生。而是指法本身的显现，从根本上说，过去从未生，现在不生，未来也不可能生，因此，领悟到无生本净的意义。因为不执着于无生的法，所以无生不是独立存在的。因此，如果领悟了经部所说的真正的无生之义，那么就只有具足一切殊胜相的双运空性，无论冠以多么高深的名字，其意义都是一样的。这很重要。铁狗年二月九日，麦彭巴写。 ༈ 顶礼上师金刚持！ 从本初金刚之身中， 显现世间稳固与动摇的一切， 没有过去，不会过去，没有过去的时候， 却因业风摇动而生起种种， 错觉显现轮回永不停止。 为了将此回归于本基， 道路的究竟是大手印， 应修持金刚瑜伽。 以具足三不摇动， 将视线投向虚空之中， 融合根与境的心， 融入中脉的十气之相， 烟雾等显现于前。 这是各自收摄的瑜伽。 专注于空性之形， 了知自显为空性之形。 安住稳固的分别念， 以及喜乐思念的五支， 圆满具足禅定的支分。 对于自显空性的形， 心安住于此的瑜伽士， 从摇动之风中
English
Like a mind that does not exist, when one understands that the meaning of not being born from the very beginning is inseparable, then this present appearance does not need to be blocked and liberated. When this appearance becomes an object of attachment to real characteristics, even a particle does not exist, and when this happens, it must be understood that it is the suchness of the thing itself. If, like the exclusion of words separated from the unborn and the basis, emptiness is understood only as a state of emptiness, and the mind is focused on this, it will deceive the scholars who seek suchness, making them unable to realize the meaning of union, and wasting their lives only in the debate of words, which is a cause for sadness. Therefore, the Tathagata said, "Unborn is the only truth." etc., saying that unborn is the meaning of the thing itself, not referring to the independent unborn that is not related to any dharma. It refers to the appearance of the dharma itself, which from the very beginning has never been born in the past, is not born now, and will not be born in the future, therefore, realizing the meaning of unborn purity. Because one does not cling to the dharma of unborn, unborn is not independent. Therefore, if one realizes the true meaning of unborn as spoken in the sutras, then there is only the union emptiness that possesses all the supreme aspects, no matter what lofty name is given to it, its meaning is the same. This is important. Written by Mipham on the 9th day of the second month of the Iron Dog year. ༈ Homage to the Guru Vajradhara! From the very nature of the primordial Vajra body, All phenomena and existence, both stable and moving, Have not passed, will not pass, and cannot pass, Yet, due to the karmic winds of movement and conceptualization, Deluded appearances and cyclic existence never cease. Therefore, to revert this back to the ground, The ultimate of the path is the Great Seal, The Vajra Yoga should be practiced. With the three immovables, Direct the gaze towards the center of the sky. By gathering the mind where the senses and objects are mixed, The signs of the ten winds entering the central channel, Smoke and so forth appear manifestly. This is the yoga of gathering individually. By focusing on that empty form, Know the self-appearance as an empty form. The five branches of abiding, stable contemplation, And the joy and bliss of thinking, Accomplish the branches of meditation. For the self-appearing empty form, The yogi whose mind is stable upon it, From the moving winds