English
Due to clinging to yourself, the mind becomes dull, and this instruction section shows the supreme means by making the reality naturally manifest. Saying "directly introduce awareness" does not leak out, and there is no need to cover it with many analyses, showing that the introduction is done by hitting the key point with three words. The so-called key point is that there is no need to seek the Buddha outside of self-awareness, but to directly introduce this three-quarters separated awareness, or the awareness that transcends thought and is inconceivable, as the unmodified, original, primordial Buddha, thereby obtaining the key point that does not require long journeys and long-term searches, just like obtaining the essence. Similarly, for the awareness of the mind-essence Dharmakaya, if the mind is considered something to be abandoned, it will be bound. The power of awareness lies in transforming mind-moments into the clinging to reality and the clinging to characteristics of the apprehended and the apprehender. All these subtle and gross clinging do not need to be abandoned one by one with effort, but instead, by settling on the confidence of liberation, all obscurations naturally dissipate like clouds in the sky, obtaining this special key point, just like obtaining the essence. Achieving Buddhahood through many actions of accumulating merit requires long-term effort and difficulty, but by recognizing the self-arisen merit of non-leakage, it becomes the Great Perfection, and all the paths and grounds are just a single pursuit of awareness, with nothing else apart from that, thereby making a decision on one path. By merely practicing the path of effortless awareness, there is no need to experience the practice of the paths and grounds, and one can quickly achieve completion, which is also a way of saying it. By indiscriminately hitting the key point, the experience of the nature of reality manifests and increases, enabling one to freely wield the ocean of clairvoyance, supernormal powers, etc. Because the impure illusory body appearance self-dissolves, the body is transformed into the rainbow body Vajra body, obtaining this third key point, just like obtaining the essence. Like this, using the weapon of special introductory words, strike and hit the life of the subtle and gross obscurations that arise from clinging to what is real and what should be abandoned, and from clinging to conditioned efforts or conditioned things, these obscurations are like the heart. The destruction of these illusions is like death, using this example to illustrate. Padmasambhava said in the last testament of the rainbow body achiever Garab Dorje, hit the key point with three words. The meaning of Trekchö is: the ultimate of Prajnaparamita, appearance is directly presented.
Chinese
如《超越心性根本续》所说，“当下”是指对所显现的任何能取所取之相，不作直接的肯定或否定，而是断除其意义。而“顿超”则是指，经部宗所说的安住于清净的菩萨，其净土修行的特殊方便，对于初学者来说，以肉眼即可直接把握的殊胜之处。并且，由于它被确定为任运大圆满，因此，六道众生在迷乱之时，身语意三者虽然不显现身语意的智慧，但并非完全没有，而是身体依赖于脉，脉依赖于气和明点，从其精华中，在心间的中央，有自生智慧的宫殿。在心间法宫中，自生智慧的光明自性，与眷属智慧海的集合一同，作为所依而安住，并显现其光芒。如果对诀窍部进行分类，则有：超越思维的自生智慧，依赖于要点而瞬间显现的散乱自性。对此也可进行
English
As stated in the Root Tantra of Transcending Mind, 'right now' means not directly affirming or denying any appearance of what arises as grasper and grasped, but cutting through its meaning. 'Direct transcendence' refers to the special means of practice for purifying the fields of bodhisattvas abiding in purity according to the sutra system, which can be directly grasped by the eyes of beginners. Moreover, because it is established as spontaneously perfect great completion, even when the six realms are deluded, although the wisdom of body, speech, and mind is not apparent from the three doors of body, speech, and mind, it is not that they are completely absent. Rather, the body relies on the channels, the channels rely on the winds and essences, and from their essence, in the center of the heart, there is a palace of self-arisen wisdom. In the dharma palace of the heart, the luminous nature of self-arisen wisdom, together with the assembly of the ocean of wisdom of its retinue, abides as the basis and manifests its radiance. If we classify this category of instructions, there is the scattered nature of self-arisen wisdom beyond the intellect, which arises instantaneously relying on the key points. This can also be classified into two: instructions that determine the endpoint of the path of view, and instructions that manifest the path of liberation and purified power. The nature of what is spoken in the manner of conversation, free from delusion, with the exhaustion of self-nature conceptualization, the essence of non-duality, and free from grasping. This also includes conversations forgotten in distraction, and conversations that are direct and timeless. Being the source of all teachings, the nature is free from samsara and nirvana, therefore there is no acceptance or rejection, no action. The dharma nature is free from words and sounds, therefore emptiness is free from debate, this is the nature of the instructions spoken in the tantra itself. If classified, there are four ways: pith instructions on view, curing obstacles, revealing the hidden, and explaining self-clarity. There are many classifications of these, which can be learned in detail from the works of the Omniscient One. The wisdom of the spontaneously arisen sphere, the basis when it has impurities, the path when purifying impurities, and the result when completely free from impurities. The so-called liberation on the basis means that it is not the meaning of transforming from the unchanging wisdom of the sphere to the basis of delusion with impurities, the omniscient lama has a detailed view on this. On this, Orgyen Nagpo Lingpa said: The category of instructions refers to the wisdom free from acceptance and rejection, the union of two without duality, all the phenomena of samsara and nirvana, in the nature of dharma, free from clinging to emptiness.
Chinese
以遣除的关键，未曾区分轮涅的觉性，于法性之境中现前显现，使自明觉性成熟并解脱为血脉相续之身，此乃于关键处解脱，犹如正中要害的艾灸。此法主要以顿超道的显现为主，看似与新派的六种结合相似，实则意义大有不同。六种结合是以五脉系缚于中脉的关键，以能生起空色之显现的勤作，次第引导大乐之道。而此处则是断除心即是身，执着于法性等一切心识造作，从而确立自明本然之实相，因此更为殊胜。此外，此道之法，证得智慧身虹身，也胜于克隆宗等所修之法。因为此处不仅仅是将粗糙的三门转化为精细的光明身，而是由于法性穷尽之显现达到究竟，使得三门粗细一切皆于身与智慧之性中无基而消融，如是宣说。第二，修行的差别是：基之实相，本体本初清净，虽然轮涅一切之自性安住于空性之中，但并非是无遮的方面，因此未被轮回与涅槃之对治法所染污的真如，从界之方面称为本初清净。从界之真如的体性中，如是觉性，深邃明澈，并非仅仅显现于所显境中，而是于当下明澈而不间断，远离一切戏论之边，任何比喻皆无法诠释，任何言语皆无法触及的空明界智无二之安住方式，此乃基之实相的见解。如实安住于此，不被对治和勤作所染污，不落入庸常散乱，于离念之状态中安住，即是远离作意的道之修行。于实相现前之际，不必使一切所显境皆空，因为六识自解脱之故。从观察和分析的角度，一无所获的无遮之方面，以及观照能动与能见之识，从而融入空明无别，而处于一种空旷澄明的状态，此乃实相之
English
Through the key of severance, the very awareness that does not differentiate between samsara and nirvana manifestly arises in the realm of dharmata, causing self-awareness to mature and be liberated into the body of the lineage. This is liberation at the crucial point, like moxibustion hitting the mark. This primarily emphasizes the appearance of the path of direct crossing, resembling the six yogas of the New Schools, but with a significant difference in meaning. The six yogas involve binding the five channels at the central channel, using the key to generate the appearance of emptiness-form, gradually leading the path of great bliss through effort. Here, however, all mental fabrications, such as the mind being the body and clinging to dharmata, are severed, thereby establishing the self-illuminating, manifest reality of the natural state, making it superior. Furthermore, the way this path dissolves the wisdom body into the rainbow body surpasses even the practices of the Klong-sde and others. Here, it is not merely transforming the coarse three doors into the subtle, clear light body, but because the appearance of the exhaustion of dharmata is perfected, all coarse and subtle aspects of the three doors dissolve without a basis into the nature of body and wisdom, it is said. Secondly, the distinction in meditation is that the essence of the ground, the reality of things, is primordially pure from the beginning. Although the nature of all samsara and nirvana abides in emptiness, it is not a matter of negation. Therefore, the suchness that is not tainted by the antidotal dharmas of samsara and nirvana is called primordial purity from the aspect of the expanse. From the nature of the suchness of the expanse, awareness is profoundly clear, not merely appearing in the field of appearance, but clear and uninterrupted in its immediacy, free from all extremes of elaboration, indescribable by any example, and unattainable by any expression. This way of abiding, the indivisibility of empty-clear expanse-awareness, is the view of the reality of the ground. To abide in this as it is, without being corrupted by antidotes or effort, without falling into ordinary distraction, and to rest in a state beyond mind, is the meditation of the path, free from mental fabrication. When reality is manifest, it is not necessary for all appearances to become empty, because the six consciousnesses are self-liberated. From the perspective of investigation and analysis, there is nothing to be found in terms of negation, and by looking at the moving and seeing consciousness, it merges into empty-clear non-duality, and the reality of
Chinese
如果认为能见到自己的面容是不可能的。《入行论》中说：“由于习惯于认为什么都没有，那也会在之后被舍弃。”以及《请问持灯经》中说：“对于执着于如此见解的人，最好的解脱方式是空性。如果有人只执着于空性，佛陀说那是无法救治的。”因此，区分自性空和空性非常重要。像这样，如果从无执着的角度来衡量显现，那么因果缘起就不会欺骗。因为这个原因，法界智慧和三身会显现，所以被安立为果位原始圆满。需要用妥噶的六门或六要诀来击中要害。妥噶六门或六要诀是：身体的要诀是三身的坐姿；语言的要诀是什么也不说；心的要诀是非常无作；门的要诀是三种观看方式，即向上、向下、直接或斜视。境的要诀是无云的虚空，以及日月灯火等。风的要诀是缓慢地向内和向外呼吸。以及，曼宁部的殊胜之处，四盏灯等等，关于光明之要诀的详细内容，如引导文和七宝藏等中所说的那样。金刚萨埵智慧光芒的尊颜说：特别是光明金刚藏的意义，是自性本然，空性有什么用？放松自然，不造作，随其自然。平凡的觉知是自然解脱，是诸佛的道路。自己解脱自己，不需要对治。原始解脱，没有重复的基础，是原始的状态。当下解脱，没有自性，是空性的。自解脱，没有对治，是自然安住。流动解脱，在自身清净，是刹那间。显现解脱，是同时的，没有先后。不造作，自然安住，自然本然，是原始清净的法界。愿证悟本体、自性、大悲的意义！在自生智慧灯的法界怀抱中，用远射灯打开觉性的门，用清净法界灯装饰各种庄严，圆满明点空灯寂静与忿怒的坛城。最初，没有因产生，五智法界显现。中间，没有缘产生，形成聚集。平凡观看之处，清净法界与觉性融合。远离分别念，显现