English
Like the essence of the sun, inseparable. Three ways of measuring with the order of wisdom. The mind division arises as the talent of play. The space division is the ornament of self-appearing arrangement. The instruction division is the form of emptiness appearing as non-existent. All are the Bodhicitta that has no basis for liberation. Whose liberation is the self-luminous sound of abandonment. It is clear in the expanse without basis and root. Because it is unmade and uncorrected, it is primordially liberated. One's own self-liberation does not depend on conditions. Because it is liberated upon seeing, it is free from all dependencies. Liberated from the extremes of being labeled as one and many. Liberated as the sole awareness, it is without characteristics. Whatever awareness transcends the mind, Is the characteristic of the Great Perfection of naturalness. Those who realize are liberated from the ground into awareness. Unrealized sentient beings wander in that very state. If distinguished by aspects, like water and water bubbles. Even though mind and awareness are similar in the state of non-thought, Awareness is empty and clear without inherent existence. The mind swirls and is deluded like a whirlpool. Awareness is like the clear moon in the empty sky. The mind is like the fifteenth day moon mixed with objects. Clarity without objects is the quality of awareness. Being completely mixed with objects is the characteristic of the mind. Likewise, awareness abiding in its own state is wisdom. Without relying on meditation methods, it is free from dullness and agitation. The mind is that which possesses the aspects of grasping and being grasped. It is similar to the side that closely takes to conceptual thoughts. Although awareness arises in objects, it is the appearance of mind. It cannot be subdued, like mercury falling on the ground. The mind is that which possesses the aspects of grasping and being grasped. It is similar to the side that closely takes to conceptual thoughts. Although awareness does not abandon the nature of mind elsewhere, Because mind and awareness do not coincide, The afflictions, which are the same as objects and appearances, self and essence, Also combine and flee. Thus, having fled from the prison of afflictions, Definitely liberating is the special Dharma of the Instruction Division. Otherwise, the assembly of afflictions The Shravakas and Pratyekabuddhas abandon, and the Bodhisattvas subdue with antidotes. In general, the Mantra path is sent, and in the Mind Division, liberation occurs upon seeing. In the Space Division, the nature of reality is purified into one. It is wonderful that self-possession dissolves in the expanse of awareness. Likewise, the Alaya and the Dharmakaya, Although one in essence, the Dharmakaya is like an ocean. The Alaya consciousness is the obscuration of that. Like a boatman, it floats in both Samsara and Nirvana. From that very ground, the nature of delusion and liberation is also
Chinese
如同入睡和从睡眠中醒来一样， 如同错乱、感官衰退的浓重睡眠一样， 解脱如同从那之中醒来的状态。 初始的无定、基的任运自成， 以及最终解脱处的原始清净、无垢二者， 本体上是一，却是后来错乱的基础。 做与不做，懂得差别至关重要。 同样，法界的解脱处原始清净， 以及当今道上的觉性原始清净二者， 虽然无有局限、没有偏颇地平等， 但解脱处本身却连同风心之分， 是完全清净的轮涅原始清净。 道时，风心不净，与业力相伴， 与心和心生垢染之物， 混杂并背负，所以真实情况偶尔显现。 同样，法性中阴的觉性光芒， 以及伴随分别念串习的幻化天身二者， 虽然在天身方面相同，但在显现的刹土中， 显现并于知见上解脱与不解脱有差别。 特别是进入此道的具誓者， 对于十地景象所摄的报身， 并非执着，那的譬喻是， 安立为自性化身，迅速前往。 因此，此乃金刚乘之殊胜道， 本初解脱的觉性原始清净是， 空性、无自性、超离思议言说， 以名相、以心识言说则远离边际。 无有希求，却圆满觉性的功德， 觉性也不安住于所知境上， 因此脱离了我与我所执着的法。 于此无有修和所修， 不加改造地安住则赤裸显见。 若自之本体不改变为他者， 则无明执着不能牵引至有。 对外境和他我的执着等， 非作者所作，由心念分别增上而成立。 从无有基和根源中生出一切， 仅是生起之时就圆满了无生。 无需从那之外寻求证悟。 阅读、执持、禅修和论典之心， 一切心识的宗派一旦瓦解， 就是无有希求的佛陀本身。 特别是无上妥噶， 现量见到觉性光芒的错谬之处少。 外在显现的地、石、山、岩等境相的， 有碍、垢染耗尽的大种的， 以智慧大光明清净之道， 显现，因此内在生起彻却， 也未能从微尘本身清净
English
Like falling asleep and waking up from it, Like the dense sleep of delusion and weakened senses, Liberation is like the state of waking up from that. The initial unfixity, the spontaneous perfection of the ground, And the primordial purity, stainlessness of the final place of liberation, Though one in essence, are the basis for later delusion. Knowing the difference between doing and not doing is crucial. Likewise, the primordial purity of the liberation place of space, And the primordial purity of the present awareness on the path, Though equal without limitation or bias, The liberation place itself, along with the elements of wind and mind, Is the completely purified primordial purity of samsara and nirvana. During the path, the impure wind and mind are accompanied by karma, Mixed and burdened with the stains of mind and mental events, So the true state appears only occasionally. Likewise, the luminosity of awareness in the bardo of dharmata, And the illusory body of deities accustomed to conceptual thought, Though similar in deity form, in the manifested pure lands, There is a difference in liberation and non-liberation upon appearance and recognition. Especially for those with vows who have entered this path, There is no attachment to the enjoyment body gathered by the visions of the ten bhumis, The example of that is: Establishing as the nature emanation body, one quickly goes. Therefore, this is the supreme Vajra path, The awareness of primordial purity, liberated from the beginning, is: Emptiness, without essence, beyond thought and expression, Describing with characteristics and mind abandons the limits. Without aspiration, it perfects the qualities of awareness, Awareness also does not abide in the object of knowledge, Therefore, it is free from the dharma of grasping "I" and "mine." In that, there is no meditation or object of meditation, If left uncorrected in its natural state, it is seen nakedly. If one's own essence does not change into something else, Then ignorance and grasping cannot lead one into existence. The attachment to external objects and self, Is not made by a maker, but established by the increase of mental thoughts. From the absence of basis and root, all arises, At the moment of arising, it is perfected without arising. There is no need for an understanding other than that. Reading, holding, meditating, and the mind of treatises, Once all the tenets of the mind are destroyed, That itself is the Buddha without aspiration. Especially the unsurpassed Tögal, There are few mistakes in directly seeing the luminosity of awareness. The path of purifying the outer elements of earth, stone, mountain, rock, and the appearance of places, The great elements with obstacles and exhausted stains, Is the path of purifying into great wisdom light, By manifesting, therefore, the inner arising Trekchö, Also could not purify from the atom itself.
Chinese
成就大迁转，圆满金刚身， 为利有情众，轮回未空际。 因此自宗派，心识之见修， 行果诸法要，殊胜窍诀诀。 虽是如此然，我执忽然而， 未灭法界净，虚空之界中。 由忽然而生，迷惑之分别， 庸常自性者，有情之主宰。 为障最初者，具业众生故， 止观体性一，以及各别异， 二种引导法，初者之方面， 住分之禅定，明分之智慧， 止观双运故，安住无二边。 二者之方面，亦成二差别， 由智慧生者，以及诀窍生。 由智慧生者，随顺于名言， 专注所闻义，寂止而安住， 由此悟实义，胜观之体性。 由诀窍生者，随顺于实义， 心无动摇者，即是寂止住， 彼之自性者，即是胜观智。 总而言之者，上者恶分别， 融入法身中，善恶若平等， 无需修对治，中者自性净， 双运道串习，善恶诸分别， 融入于法界，下者初修时， 当寻寂止处，任何所缘境， 获得稳固后，胜观之智慧， 修习各别解，终如金洲中， 土石不可得，心及心所生， 任何诸分别，现空无别离， 显现本解脱，大之中观道。 窍诀之殊胜，任何分别生， 不需作遮止，亦无所修立， 不随其之后，安住自性中， 天眼与慧眼，以及诸神通， 根识清净故，获得诸功德。 分别若缘境，即是庸常者， 如镜清净智，显现诸对境， 虽如星辰耀，然未为分别， 念头所沾染，能取所取境， 断绝关联故，各别自证智， 不住分别念，现已达至彼， 上师智慧地，总而言之者， 法界之道者，即是法性一， 觉性之道者，即是胜观智， 光明之道者，明灯有二种， 顿超之道者，顿现同时解， 妥噶道
English
Having perfected the great transference into the Vajra Body, He acts for the benefit of others until samsara is empty. Therefore, the key instructions are those that excel all Views, meditations, practices, and results of one's own school of thought, And that clearly distinguish the characteristics. Although that is so, the sudden cause of self-grasping, Without dissolving into the expanse of the pure Dharmadhatu, The collection of thoughts that deceive through sudden causes are phenomena. The lord of existence, the ordinary self-nature, Obscures those who are initially karmically inclined. From the two ways of guiding, the essence of calm abiding and insight being the same, And being separate, In the first approach, there is meditation on the aspect of abiding, And wisdom on the aspect of clarity, from the union of calm abiding and insight, One abides in the meaning of non-duality, free from extremes. In the second approach, two distinctions are also established: Arising from wisdom and arising from pith instructions. What arises from wisdom is in accordance with sound, Single-pointedly abiding in the meaning of what is heard, And from that, realizing the meaning is the characteristic of insight. What arises from pith instructions follows the meaning, The mind being without movement is calm abiding, And knowing its own nature is insight. In short, the best transforms bad thoughts into the Dharmakaya, If good and bad are equal, there is no need to rely on an antidote. The middling purifies its own state, and through familiarizing with the path of union, All good and bad thoughts dissolve into space. The lowest initially seeks a place to settle into calm abiding. Having gained stability in whatever is focused upon, then through insight, One becomes familiar with individually discriminating wisdom. Eventually, like not finding earth and stones on the golden island, Whatever thoughts arise, whether mind or mental events, Appearance and mind are inseparable, appearing as the great primordial liberation. As the supreme method, whatever thoughts arise, One should not negate them, and there is nothing to establish. Without following after them, without moving from one's own state, One obtains all the qualities of purified senses, such as the divine eye, the wisdom eye, and clairvoyance. If thoughts are connected to objects, they are ordinary, But in wisdom that is clear like a mirror, Although the objects of appearance are unceasing and shine like planets and stars, If one is not stained by conceptual mind, Because the connection between the object of grasping and the grasping mind is severed, One has now reached the ground of the wisdom of the lama, which is self-aware and non-conceptual. In short, the path of space is the single nature of reality, The path of awareness is distinguished by wisdom, The path of clear light has two kinds of lamps, The path of trekchö is simultaneous arising and liberation, The path of tögal.