English
Just as all things appear to arise from the obscuration of ignorance that suddenly arises without beginning, but in reality, from the very moment of arising, the nature of awareness is complete and unborn. As it is said in the "Garland of Pearls": "The Dharmakaya is like the sky, suddenly obscured by clouds of conceptual thought. The nature of non-confusion appears in the mind as confusion." And as it is said in the Avatamsaka Sutra: "The mind is like a painter, created by the accumulation of mind. However many realms there are in the world, they are all paintings of the mind." Just as the nature of all phenomena is such, when yogis sever the root of unbornness, from the state of being like the sky, no matter how the unobstructed play manifests, it is like drawing an image on water, and as soon as it is drawn, the water returns to its natural state. Similarly, once one is liberated into the unborn nature of reality from the moment of arising, then whatever the actions of the three doors may appear to be, they are all controlled by the unattached nature of awareness, and therefore it is called "actions and appearances are controlled." Fourth, the fruition of effortless accomplishment: Like this, once one becomes accustomed to the state of integrating view, meditation, and action, there is no other fruit to be realized, so there is no need to strive for it. Once that very habit is fully mastered, external objects disappear due to the mind's grasping, and internal objects do not remain, so the duality of grasper and grasped collapses, and the foundation is lost. Since the rootless awareness cannot be measured by the mind, one will never be confused. At that time, whether it is reading scriptures, memorizing the meaning of words, or meditating by focusing single-pointedly on an object, or thinking and analyzing the meaning of treatises, all of these are temporary dharmas created by the conceptual mind, so there is no need to rely on such sectarian terminology and artificial dharmas. Since there is no distinction between meditation sessions and breaks, the view, meditation, and action are integrated. When awareness awakens in the nature of reality, the antidotal dharmas are exhausted. When one knows that awareness is the Dharmakaya and gains the confidence of not having become sentient beings or Buddhas, there is no need to seek the desired fruit elsewhere. Because in the nature of awareness that is free from the duality of grasper and grasped, the intention of all the Buddhas of the three times will be fulfilled, therefore it is the fruit.
Chinese
心之子即是自己的觉性。如是，从功力圆满中，显现任何无二觉性的自现。法身离实相，是智慧的秘密。显现自性，是原始广大的心。无漏觉性的显现，显现任何事物。无碍戏乐的觉性，显现任何事物。无分别心的意念，是平等性。三时诸佛的觉性，离能取所取。如是。《一切法无生经》中也说：有情自性即是菩提。菩提自性即是一切有情。有情们与菩提并非他者。如是知晓，则成为殊胜之人。如是。因此，对于习惯并安住于原始清净觉性如虚空般状态的人们来说，外显现、内自身、秘密心，从汇集的这三者中，粗糙的明相如水月般了悟的显现之法穷尽。对于山岩和墙壁没有阻碍。心安住于圣者的谛实中，因此获得眼和神通等，并从轮回中解脱。身体四大之微尘也被智慧之火净化，如雾气消散般，于虚空之中伴随着大神通而逝去。觉性回旋于法身界中，化身相续不断，直至轮回未空之际，利益着众生。若为了利益他人，那些化为微尘者，也有被加持成舍利而安放的情况。证悟达到极致，没有为了利益他人的散乱，将风心放回本位而清净的人们，即使没有完全化为微尘，也会出现身体相对较小且重量非常轻等情况。这些都是由于觉性通彻，习惯于原始清净而融入其中所产生的。如《摩尼宝鬘》中所说：从原始清净中，垢染穷尽。最初生起，相续穷尽。如是。这也是因为将觉性安住在原始清净的状态中，不造作、无勤作，从而使自住的圆满大智慧之实相得以显现，因此称为果无勤作圆满。然而，慈悲所化的化身们，由于所化众生的根器不同，显现方式也多种多样。因此，无法以道的解脱程度来衡量他们。第二，宣说任运成就顿超的差别，分为二：具有差别的
English
The mind-child is none other than one's own awareness. Thus, from the perfection of skill, whatever arises is the self-appearance of non-dual awareness. The Dharmakaya is devoid of reality, it is the secret of wisdom. The nature of appearance abides in the all-encompassing heart. The appearance of uncontaminated awareness appears as anything. The awareness of unceasing play arises as anything. The thought of non-conceptual mind is equality itself. The awareness of the Buddhas of the three times is free from grasping and being grasped. So it is. Also, in the Sutra of the Non-Origination of All Dharmas, it is said: The nature of sentient beings is Bodhi itself. The nature of Bodhi is all sentient beings. Sentient beings and Bodhi are not other than each other. Knowing this, one becomes a supreme being. So it is. Therefore, those who are accustomed to and stable in the state of primordial purity awareness, like the sky, exhaust the phenomena of appearance, understanding the clear appearance of coarse aggregates from the three gatherings of outer appearance, inner self, and secret mind, as like a reflection of the moon in water. There is no obstruction to mountains, rocks, and walls. Because the mind abides in the truth of the noble ones, they obtain eyes and clairvoyance, and are completely liberated from rebirth. Even the particles of the four elements of the body are purified by the fire of wisdom, and like a dissipating mist, they depart into the expanse of the sky with great miracles. Awareness swirls into the realm of the Dharmakaya, and the emanation body is continuous, benefiting beings until samsara is empty. If it is for the benefit of others, those who have been transformed into particles are also blessed and placed as relics. Those whose realization has reached its limit, without distraction for the benefit of others, and who have allowed the wind-mind to settle into its natural state, even if they have not completely turned into particles, will have relatively small bodies and very light weight, and so on. These arise from the thorough practice of awareness, dissolving into primordial purity. As it is said in the Garland of Pearls: From primordial purity, defilements are exhausted. From the first arising, the lineage is exhausted. So it is. This is because by placing awareness in the state of primordial purity, without fabrication or effort, the reality of the self-abiding, great perfection of wisdom is manifested, therefore it is called the fruit of effortless perfection. However, the emanations of compassion have various appearances according to the capacity of those to be tamed. Therefore, it is not possible to measure them by the degree of liberation of the path. Second, explaining the distinction of spontaneous transcendence, there are two parts: the one with distinction
Chinese
正文讲述以及劝诫需要了解其特殊之处。首先，讲述具有特殊性的正道：一般来说，对于懒惰者，无需努力即可解脱的，是本来清净立断之法；对于勤奋者，需要努力才能解脱的，是任运成就顿超之法。这两种方法，无论是哪一种，都是在赤裸地认识到穿透性的觉性之后，不执着于任何显现，仅仅安住于此状态。虽然这方面是相同的，但立断之法在如此修持时，能以敏锐的觉知力，将与外境平凡部分相关的执着，从根本上彻底摧毁。然而，顿超之法超越了仅仅是像幻觉般增长的庸常心识，是所有最高瑜伽的最终顶点。因为在此之上没有其他的窍诀道，所以，在无上的顿超道中，通过坐姿和观看方式等来控制要点，使强烈的分别念自然止息，微弱的分别念也消失殆尽。从一开始，就能在感官面前显现空性的景象，如五光、自生音声金刚链，乃至本尊身等。因此，迷失于空性而失去本性的情况也较少。此外，外在的土石山岩等平凡境相的习气，从无始以来就如同坚固的实物般显现的垢染，也会自然耗尽，内外一切的错觉和执着，都在不舍弃的情况下自然清净解脱。其要点在于，外在显现的四大，也以清净为大光明智慧的方式，将三身转化为道用，并使其显现。因此，内在由自身蕴组成的诸元素，由于立断达到极致的力量，只能转化为微尘，而无法清净为光身，所以也无法获得大迁转之身。将如聚合之物般显现的浊世元素，转化为大迁转双运的智慧，成为远离生老病死的金刚身，并以此为依凭，在轮回未空之际利益众生，如莲花生大士一般。为了了解这种特殊之道的见、修、行、果四者之间的关联，略作讲述，分为两部分：智慧之依凭四灯之相。
English
The main text explains and advises the need to understand its special characteristics. First, the actual explanation of the special path: Generally, for the lazy, the path of original purity, Kadag Trekchö, is liberation without effort; for the diligent, the path of spontaneous accomplishment, Lhündrub Tögal, is liberation with effort. Whichever of these two paths, both are the same in that after directly recognizing the penetrating awareness, one does not cling to any manifestation but simply maintains that state. However, the Trekchö path, when practiced in this way, can destroy the grasping of ordinary objects with sharp awareness, eradicating them from the root. However, the Tögal path surpasses mere ordinary mind that expands like an illusion and is the ultimate peak of all supreme yogas. Because there is no other instruction path above this, in the unsurpassed Tögal path, by controlling the key points with posture and gaze, strong thoughts naturally cease, and weak thoughts vanish. From the beginning, the appearance of emptiness, such as the five lights, the self-arisen sound of the Vajra chain, and even the deity's form, are seen directly by the senses. Therefore, there are fewer instances of losing one's nature by being lost in emptiness. Furthermore, the habitual patterns of ordinary appearances such as external earth, stones, mountains, and rocks, which have been present since beginningless time as if they were solid objects, will naturally diminish, and all illusions and grasping, both internal and external, are liberated into self-purification without abandonment. The key is that the externally appearing great elements are also transformed into the path of the three bodies by purifying them into great clear light wisdom, and they are made manifest. Therefore, the elements gathered by one's own aggregates are only transformed into particles by the power of Trekchö reaching its limit, and because they cannot be purified into a light body, the body of great transference is not attained. Transforming the elements of the degenerate age, which appear as compounded things, into the wisdom of great transference union, becoming a vajra body free from birth, aging, sickness, and death, and relying on that basis to benefit beings until samsara is empty, is like Padmasambhava. To understand the connection between the four aspects of view, meditation, conduct, and result of this special path, a brief explanation is given in two parts: the aspect of the four lamps, the support of wisdom.
Chinese
总的来说，是关于分类的论述，以及关于实修道路的详细论述。首先，在关于四灯的论述中，也有总的指示和分别的论述两种。首先是：最初身体形成时，依靠水的湿润本性，在脐带脉结内，灯和生的眼睛二者先形成。生的眼睛产生身体，灯的眼睛产生智慧的显现，光和明点以及身等自性，作为胜义谛涅槃的基础，在两眼眼珠的中央，形成像蔓草根一样的，根细顶端粗大的两条脉，这叫做遥掷水灯。中间一根插入梵穴之中，其中觉性无念相续不断，以及具有五层光之明点，显现九种形象，具有四灯的成分。脉的显现是水的成分，明点是空的成分，五光是法界的成分，无分别的智慧是智慧灯的成分。因此，通常所见的色相的执著是缘起之眼，所依赖的水灯是显现光明的门，因此执著智慧的显现，不执著错乱的显现。明点空灯是显现之相作用的所依，是具有五光光环的圆形明点。清净法界灯是显现之基中，法界向外显现的光芒。这也有内外两种，外是清净虚空的中央，最初显现一道蓝色的光芒。外面的虚空只是开悟的助缘，不是真正的法界。内是像从那（外面的虚空）产生一样显现，五光的色彩显现为五种颜色。之所以将二者分为内外，是因为显现为从那（外面）产生，实际上并非存在于内外。即使分别叙述，也只是彩虹光晕从先前不明显到后来明显的一种理解上的转变，并没有什么差别。智慧自生灯有本体、能力和光芒三种。本体是，从遥掷观看的要点来看，当专注于明点空灯时，内在的觉性清澈明亮，自然显现为无所缘，因此（上师）说不从这（本体）中错乱非常重要。能力是向外清晰显现的敏锐迅速的智慧，词义