English
Now it is greater than heaven and earth, but even when pointed out, it is not understood, and even when explained, it is not comprehended. Now, still only grasping the surface of the Dharma, for those who add understanding on top of the previous introduction, because they lack the karmic connection with the Great Perfection Secret Heart Essence of self-nature, no matter what they do, it is like someone who has never met the Buddha before, wasting time in frustration, which is truly laughable. The meaning of these words has indeed come to pass. Like me, do not excessively follow after thoughts, but rather accept with devotion. If one could have their heart refreshed by the nectar of the Guru's instructions, feeling broad and at ease, that would be extremely fortunate. I offer these beneficial suggestions to my Dharma brothers who share the same karma as me, while also revealing my own shortcomings. Alas, alas! O kind Guru! Although you have bestowed many nectar-like instructions of profound meaning, I am still not satisfied, like someone drinking intoxicating liquor. Do you not see that I have lost the opportunity to practice the Dharma? Fourth, the key distinction of the manner of liberation is: Generally speaking, distinguishing what is liberated and in what state the mind and awareness are liberated, from the perspective of function and designation. The mind that gathers, like water, holds the basis of thoughts and concepts; the mind that relies, like earth, gathers various collections; the mind that radiates, like fire, manifestly engages with objects; the mind that moves, like wind, universally moves. Therefore, the mind is regarded as the nature of ignorance. However, from the perspective of realizing the unborn state, not forgetting the unceasing thought, the fusion of unchanging example and meaning, and the non-separation of the self-perfected reality, mind-essence is regarded as the nature of awareness. Therefore, here, because of nakedly realizing awareness, there is no sharpness or dullness in the senses; because of continuously maintaining the stream of awareness without interruption, the flow of self-arisen wisdom is not cut off; because the radiance of awareness is clear in the manifestation of the senses, there is no reliance on thought and judgment; because the awareness that transcends intellect and conceptualization is realized transparently, there is no dependence on the wisdom of hearing and thinking; because of solely pursuing awareness, the view, practice, and result are realized as artificial. Therefore, the person who realizes that very fact as it is, naturally and spontaneously as the Great Perfection, is of two types: conforming to the nature of reality, without activity, ceasing effort, with a mind that is not scattered, slow and dull.
Chinese
或者具有某种程度的放松，或者由于智慧非常敏锐，听闻和思考的分析圆满，从而能够深刻地领悟超越造作的道路。如《琼钦》所说：“自性有无难以测度的心，无法触及。不思不虑，迷乱消散的智慧本身。无为愚者的力量，怀有安乐之心。无戏论虚空的意念者们，请享用吧！”又如《中观论》所说：“或者心怀长远，力量迟缓，宽松愚钝而放松，念头微小，自性迟缓，身语行为脱离，且具有智慧者所执持。”如是，了解心和觉性二者的差别后，轮回的自性，心的部分自然解脱而清净，觉性的体性显现之理是：觉性是心的法性，因此在有情众生之时，心本身不舍弃而作为它的遍行存在。然而，心是无明的自性，因此它不遍及觉性。因为无明习气耗尽的佛陀不可能有这种情况，并且暂时处于觉性之上的时刻也会中断。因此，心和觉性二者如光明和黑暗般不能同时存在。不被造作的智慧彻底玷污，觉性赤裸裸地被认识，并持续安住于其本性之中，那么所取的对境和执取它的识，与无明相似，具有所知障的自性，并且它本身与自性为一，从它所生的贪等烦恼也一起，即刻互相混合，如一个呼唤另一个般逃离，如天空中的云彩消散般自然消散。如此逃离和中断，从所取和能取的分别念和烦恼的牢狱中，也能毫不费力地迅速解脱，这是窍诀部的特殊之处。为什么呢？因为不同于此道的其他道路，不具备如此甚深的窍诀。如此，对于所有的烦恼，声闻和独觉们视其为将众生束缚于有情状态的分别念，认为其自性实有。
English
Or possessing a certain degree of relaxation, or because of extremely sharp wisdom, the analysis of hearing and thinking is complete, thereby being able to profoundly grasp the path beyond fabrication. As the 'Great Garuda' says: 'The mind whose nature, existence or non-existence, is difficult to ascertain, cannot be touched. The very wisdom that dispels delusion without thought. The power of the actionless fool, holding a blissful mind. Those with minds like the unelaborated sky, enjoy it!' Also, as the 'Consequence School' says: 'Or patient and slow in strength, relaxed with the looseness of a fool, small in thoughts and slow in nature, body and speech are free from action, and held by those with wisdom.' Thus, having understood the difference between mind and rigpa, the way in which the nature of samsara, the aspect of mind, is purified into self-liberation, and the essence of rigpa becomes manifest, is as follows: Rigpa is the nature of mind, so even during the time of sentient beings, that very mind is not abandoned elsewhere, but exists as its pervasive factor. However, mind is of the nature of ignorance, so it does not pervade rigpa, because this is impossible for a Buddha who has exhausted the imprints of ignorance, and because it will also be interrupted when temporarily abiding in rigpa. Therefore, mind and rigpa, like light and darkness, cannot coexist. Without being completely defiled by artificial intellect, rigpa is recognized nakedly, and if one continuously abides in its natural state, then the object to be grasped and the consciousness that grasps it, similar to ignorance, possess the nature of cognitive obscurations, and that itself is one substance with oneself. The afflictions such as attachment that arise from it also together, instantly mixing with each other, fleeing as if one were calling to another, naturally dissipating like clouds clearing in the sky. Thus, by fleeing and ceasing, from this prison of grasping and apprehending thoughts and afflictions, which is extremely difficult to overcome, one is swiftly and effortlessly liberated. This is the special characteristic of the Instruction Section. Why? Because paths other than this path do not possess such profound instructions. Thus, for all the collections of afflictions, the Hearers and Solitary Realizers regard the thoughts that bind beings to the state of existence as being established as real in their own essence.
Chinese
在努力放弃和阻止（烦恼）的方法上，这里要知道烦恼的自性在觉性的本性中从未存在过，因此不那样放弃。 菩萨乘的有相瑜伽行者们虽然知道在胜义中没有实有存在，但在世俗中用对治来调伏。 在这里，因为知道一切所断和对治仅仅是觉性的幻化，甚至在世俗中也没有实有的体性，所以不那样调伏。 阿努瑜伽以下的密法一般认为烦恼以自相续束缚轮回，如果被方便抓住就能转为道用，因此让它成为道用。 然而，作为道用的烦恼自相续和，能用的方便智慧，二者不可能在同一心续中同时产生。 如果不同时，那么它也不可能将它转为道用，因此也不转为道用。 在心部中，虽然想要认识到所生起的任何念头，并在觉性的本性上解脱，但如果认识者必须是心，那么因为心无法看到心，所以不那样解脱。 在界部中，虽然想要将一切显现和心视为觉性的庄严，并在法性一味中平等安住而清净，但因为觉性是智慧的体性，所以在安住于其状态时，没有无明的心的缘故。 因为智慧无法看到心，所以不需要通过安住于法界状态的方式来清净的努力，觉性的法性，即如是性，在法界的空间中，有法自性空，法性他性空的宗派和执着都无法成立，所断和对治全部自解脱，无余寂灭，这是非常稀有的，因此比其他道更殊胜。 依靠这样甚深的口诀，证悟了现量通彻的觉性并达到究竟的，以前的殊胜上师光明金刚藏的传承持有者们是这样说的：境显现不遮止觉性之面，但觉性不混入境中，因此能取所取轮回的一切法，如水上画纹般自解脱，所断的边际穷尽。 在未迷失于境上的觉性之面上，没有贪执，并且从不显现破立的对治执着中解脱。 觉性成就为法身，没有有法的理由，因此（没有）边
English
Regarding striving to abandon and prevent (afflictions), here, knowing that the nature of afflictions has never existed in the nature of awareness, one does not abandon them in that way. Bodhisattvas of the characteristic vehicle, although knowing that they are not established as real in ultimate truth, subdue them with antidotes in conventional truth. Here, knowing that all that is to be abandoned and all antidotes are merely magical displays of awareness, and that even in conventional truth they are one in essence without substance, one does not subdue them in that way. In general, the mantras from Anu Yoga downwards consider that afflictions bind one to samsara by their own nature, and that if they are seized by skillful means, they can be transformed into the path, and thus they cause them to become the path. However, the afflictions of one's own nature that are to be made into the path, and the skillful means that do the making, cannot occur simultaneously in the same mindstream. If they are not simultaneous, then it is not reasonable for one to make the other into the path, and thus one does not make it into the path. In the Mind Series, although one wishes to recognize whatever thoughts arise and liberate them in the nature of awareness, if the one who recognizes them must be the mind, then since the mind does not see the mind, one does not liberate them in that way. In the Space Series, although one wishes to view all appearances and mind as ornaments of awareness, and to purify them by placing them equally in the single nature of reality, since awareness is the essence of wisdom, when one abides in that state, there is no mind of ignorance. Since wisdom does not see the mind, one does not need to make the effort to purify them by abiding in the state of the expanse in that way, and in the expanse of the nature of awareness, suchness itself, the proponents of the emptiness of phenomena from their own side, and the emptiness of the nature of reality from the side of others, and all attachments cannot be established, and all that is to be abandoned and all antidotes are self-liberated and extinguished without remainder, which is extremely wonderful, and therefore it is far superior to other paths. It is said that the holders of the lineage of the former noble lama Ösel Dorje Nyingpo, who, relying on such profound instructions, directly realized penetrating awareness and reached its limit, are like this: The appearance of objects does not obstruct the face of awareness, but awareness does not mix with objects, and therefore all the phenomena of the duality of grasping and being grasped in samsara are self-liberated like drawings on water, and the limits of what is to be abandoned are exhausted. On the face of awareness that has not been lost on objects, there is no attachment, and one is liberated from the clinging to antidotes without the appearance of affirmation and negation. Since awareness is established as the Dharmakaya, there is no reason for phenomena, and therefore (there is no) end.
Chinese
于离念大智慧中通达。于分别念解脱，故观修、行果之虚假根源崩塌，虽不以仪轨和法行扰众，亦不离无有戏论之法性菩提心。虽无有八法之分别，然不懈怠对三宝及业果之恭敬，故一切所作皆为利有情。虽于无有希忧之境觉醒，然以具惭愧及知羞耻故，不以贪嗔及争端之行扰乱他众之显现。虽未学名相及宗派，然智慧之能力增长为智慧，故虽不迷于一切名相之安立，亦无有我慢及竞争心。虽不惧他人之破立，然以知晓宗派之见地，故于正法及补特伽罗无有偏袒。虽于等持无有修持，然于后得具足觉性，如是以前辈告诫后代传承者需如是行持般，暗示于山间度过一生。如今我等之喇嘛亦皆如是安住，此乃显而易见之事，故我等能入于如是之法脉，实乃福报，务必做到如父如子。若此生未能如是，亦需获得观修之暖相，且行与法相符等，至少临终亦需做到，应如是于心中铭刻誓言，如石上刻字般。第五，辨别阿赖耶与法身：如是区分心与觉性之差别。若问该二者之共同自性，阿赖耶与法身二者如何区分，即自生之能力显现未于觉性中解脱，且于无明之他力所转，成为心与心所之自性，乃众多显现之基础。三界之一切习气最初安放之所依，中间执持之道，最终成熟之容器，此部分称为阿赖耶。又，未为无明他力所转之智慧之所依，法界之体性，不与能取所取同在。未为业及习气所染污之部分即是法身。如《空性六法》云：『嗟！大心者，心之住处乃阿赖耶。』何以故？