English
One should meditate on this supreme path without end. As it is said in Khyunchen: Butcher, prostitute, uninterrupted five, Abandon arrogance and the mundane. Complete perfection is the essence of Dharma, There is no other greater bliss than this. Thus it is said. So, are these faults left as the inherent nature of things? It is not so. Because all of these are realized as the self-manifestation of self-arisen wisdom, therefore there is no entity or characteristic in anything. Like adding wood to a burning fire, it is a companion of great wisdom, or these faults are practiced as self-arisen and self-pacified. As it is said in "Vast Expanse of the Sky": If constant or intermittent feelings arise, Know that conceptual thoughts are the spur of wisdom. Just like adding wood to a fire, It is clear that meditation is just that. If the wisdom of the five meditations becomes obscured, By remembering the meaning of the union of the three, Submerge into the expanse of the wisdom of Dharmata, Like a precious gold inside a vase. Thus it is said. As it is said in "Seventeen Appearances": Thoughts, characteristics, good and bad, five afflictions, Whatever arises, do not obstruct it, And do not follow by remembering its meaning, I say they are self-arisen and self-pacified. Thus it is said. The signs of meditating in this way are: experience, confidence, and the manifestation of signs. The former is: without the distinction of meditation and post-meditation, the experience of self-liberation, without increase or decrease; like clouds in the sky, the experience that all dharmas appear as the self-arisen and self-pacified wisdom Dharmakaya; like a wildfire on a grassland, the experience that whatever is remembered appears as the wisdom Dharmakaya; like a precious golden island without the mixture of stones, the experience that all dharmas have no other mixture in self-arisen wisdom; for those who have not realized in this way, the arising of non-dual love and compassion, without partiality. Thus it is said. The first is: As it is said in "Vast Expanse of the Sky": By realizing the view of one's own mind, Meditation and post-meditation, the five poisons are known as one. At that time, whatever afflictions are enjoyed, There is no increase or decrease in its essence. Thus it is said. As it is said in Longchen: Because there is no equanimity of abandoning and alternating, It is meditation without increase or decrease. Thus it is said. The second is: As it is said in "Definitive Meaning": For example, like clouds in the sky, Self-arisen and self-pacified, without harm, Because conceptual thoughts are self-liberated, without grasping, Therefore the wisdom essence appears as Dharmakaya. Thus it is said. As it is said in Longchen: Even equanimity of happiness and suffering, Naturally appears as self-arisen and self-pacified. The expanse of self-awareness
Chinese
完全清净。如是真如，无可改造。”如是说。第三，于《决定义》中说：“譬如仲冬时节，如野火燎原一般，一切于法身光明中，皆显现为智慧。”又，《龙钦心髓》中说：“安乐与痛苦，即使处于中舍，亦自然显现为自生自寂。”如是说。第四，于《决定义》中说：“譬如珍宝金洲，无法以寻觅而找到泥土石块一般，任何事物皆为法性自显，因此，禅定之中，无有生起与融入。轮回与涅槃之法，一切皆已转化为法性，远离修持之名言，于自证智慧中显现。”又，《龙钦心髓》中说：“由于无有生、死、坏灭之边际，是无为之广大虚空。由于无有分别取舍，是如金洲般广阔的虚空。”如是说。第五，通达一切法皆为自心之自显现后，对于如是不了悟之所有众生，生起无二之慈爱与无偏之悲心，并且为了众生之利益而精进不懈。于《顶髻生王经》中说：“如是了知如是法界后，对无明者生起大悲心。生起悲心后，以幻化之禅定，亦示现种种利益众生之方便行。”又，《龙钦心髓》中说：“遍及之悲心永不断绝，慈爱之事业永不断绝。”又，《十法经》中说：“了知智慧无有取舍，了知悲心无有偏颇。”又说：“心性圆满菩提心，以离戏之自性，于事物不作任何执著，因此悲心无有偏颇。”如是说。具有证悟与体验之确信者，于《虚空广阔》中说：“具有大证悟与确信之瑜伽士，无论行持何事，皆与佛陀智慧之心相应。于此珍贵之人身，天人亦将顶礼供养。”因此，具有禅定体验之确信之相，以及贪嗔于自性中解脱之确信之相，以及不顺品对治之确信之证悟，以及断除怀疑增益之确信之相，以及安乐痛苦根除之确信之相，以及转
English
Completely pure. Suchness is unchangeable.” Thus it is said. Third, in "Definitive Meaning," it says: "For example, in the middle of winter, like a fire spreading across the grassland, everything in the light of the Dharmakaya manifests as wisdom." Also, in "Longchen Nyingtik," it says: "Even when equanimous between happiness and suffering, it naturally manifests as self-born and self-pacified." Thus it is said. Fourth, in "Definitive Meaning," it says: "For example, in the precious golden continent, one cannot find soil and stones by searching. Since everything is the self-manifestation of Dharmata, there is no arising or dissolving in meditation. The dharmas of samsara and nirvana, all have transformed into Dharmata, free from the terms of meditation, and manifest in self-aware wisdom." Also, in "Longchen Nyingtik," it says: "Since there is no end to birth, death, and destruction, it is the unconditioned, vast expanse of space. Since there is no separation, acceptance, or rejection, it is a vast expanse like a golden continent." Thus it is said. Fifth, having realized that all dharmas are the self-manifestation of one's own mind, one generates unbiased love and compassion towards all sentient beings who have not realized this, and one diligently strives for the benefit of sentient beings. In "Crown-Born King Sutra," it says: "Having realized suchness, the realm of dharma, great compassion arises for those who are ignorant. Having generated compassion, through the samadhi of illusion, one also shows various skillful means of benefiting beings." Also, in "Longchen Nyingtik," it says: "All-pervading compassion is continuous, and loving activity is continuous." Also, in "Ten Dharmas Sutra," it says: "Know that wisdom is without acceptance or rejection, and know that compassion is without bias." It also says: "The very nature of mind, the perfect Bodhicitta, with its nature free from elaboration, does not make any object a sign. Therefore, compassion is without bias." Thus it is said. One who possesses the confidence of realization and experience, in "Vast Expanse of Space," it says: "The yogi with great realization and confidence, whatever they do, is in accordance with the wisdom mind of the Buddha. To this precious human body, gods and humans will prostrate and make offerings." Therefore, there are signs of confidence from meditative experience, signs of confidence from the liberation of attachment and aversion in their own place, the realization of confidence from overcoming unfavorable opponents, the signs of confidence from cutting off doubt and clinging, the signs of confidence from eradicating the root of happiness and suffering, and the trans-
Chinese
这些是没有改变的确定标志等等。第一，所有法都证悟并体验为自生智慧，因此，据说好坏二者不成立，并且境与心无别而解脱。如虚空广阔中说：从自性清净的体性中，没有执著名相的言词，不执着于境，自然解脱。无勤禅定的体验确信。又如龙钦巴尊者说：六识各自解脱的缘故，名相的分别被压倒。显现是广大的缘故，是积聚菩提心的力量。第二，即使遇到慈爱的亲人和带来损害的敌人，也不会生起贪嗔的分别，或者即使生起，也会显现并解脱为自生智慧。如虚空广阔中说：无论遇到什么利益或损害，当生起慈爱和憎恨二者时，如果以平等觉性来显现，就是心与事物二者无别的体验。又如龙钦巴尊者说：贪欲、嗔恨、愚痴也是大乐的庄严，因此，没有从根本上断除贪嗔。第三，即使见到断命的阎罗等等，以及胜者普贤王如来等等，也因为了悟平等自显而没有取舍希望，这是见解成为确信的标志。如虚空广阔中说：无论出现普贤还是阎罗，都了悟到在基上没有并且是错乱的。如果了悟到二者都没有取舍，就是具有见解确信的体验确信。又如龙钦巴尊者说：不顺和顺缘没有分别，完全融入一个法界中。第四，所有经律论等等，更不用说续部、教言和口诀等等了。即使胜者亲自显现并宣说，也不会有怀疑和询问，并且不会区分法的好坏。如虚空广阔中说：因为确定如是性，如果了悟到没有好坏的增益和诽谤，就是获得对法的忍耐的确信。又如龙钦巴尊者说：自心是量，具有确信，是不生之义的不朽。第五，无论身体的疾病和内心的痛苦等等如何出现，都会了悟到没有好坏的取舍
English
These are the signs of certainty without any change, and so on. Firstly, all dharmas are realized and experienced as self-arisen wisdom, therefore, it is said that good and bad do not exist, and the realm and mind are liberated without distinction. As it is said in the Vast Expanse of Space: From the essence of self-nature purity, there is no grasping of nominal terms, without attachment to objects, it is naturally liberated. The confidence of effortless contemplation experience. And as Longchenpa said: Because the six aggregates are liberated in their own place, the conceptualization of characteristics is suppressed. Because appearance is vast, it is the power of accumulating bodhicitta. Secondly, even if one encounters a loving friend or a harmful enemy, the conceptualization of attachment and aversion will not arise, or even if it arises, it will appear and be liberated as self-arisen wisdom. As it is said in the Vast Expanse of Space: Whatever benefit or harm is encountered, when love and hatred arise, if it is illuminated by the awareness of equanimity, it is the experience of mind and objects being inseparable. And as Longchenpa said: Desire, hatred, and ignorance are also the adornments of great bliss, therefore, attachment and aversion are not cut off from the root. Thirdly, even if one sees the Yama, the lord of death, and so on, and the Victorious Samantabhadra, and so on, there is no hope of acceptance or rejection because one realizes the equality of self-appearance, which is the sign of the view becoming certainty. As it is said in the Vast Expanse of Space: Whatever Samantabhadra or Yama may come, one realizes that they do not exist on the ground and are mistaken. If one realizes that there is no acceptance or rejection of either, it is the confidence of experience with the certainty of view. And as Longchenpa said: Unfavorable and favorable conditions are inseparable, completely absorbed into one space. Fourthly, all the Tripitaka and so on, not to mention the tantras, agamas, and instructions. Even if the Victorious One himself appears and speaks, there will be no doubt or questioning, and there will be no distinction between good and bad dharmas. As it is said in the Vast Expanse of Space: Because of the certainty of suchness, if one realizes that there is no exaggeration or slander of good or bad, it is the confidence of obtaining tolerance of the Dharma. And as Longchenpa said: One's own mind is the measure, possessing confidence, it is the unchanging of the meaning of non-arising. Fifthly, no matter how physical illness and mental suffering arise, one will realize that there is no acceptance or rejection of good or bad
Chinese
诶玛！从广阔的虚空之中，无论身体的苦乐如何显现，如果忆念无有功过之义，忆念前后不混淆之义，则是法性自明之修持把握。如是说。 龙钦巴尊者说：功过、苦乐、轮回涅槃之法，如天空、空气、空间、云朵般，自生自灭解脱于法界之中。如是说。 第六是，由于了悟自生智慧无有生灭、迁变，于三时平等性中，因此对于生死没有恐惧，对于轮回涅槃没有希冀与担忧，具有如此了悟的把握。如《虚空广阔》中说：心无生灭之故，无论世界处于何处，安住于无生灭之义。不离之见修持的把握。如是说。 龙钦巴尊者说：菩提心无有生，亦无有可断的死亡之路，不断之菩提心界，菩提心无有死。此无生死的甘露，安住于自身故无需寻觅。如是说。 如此了悟并串习，则能无有修道次第而证悟成佛。如《虚空广阔》中说：于平等之义本自具足，果之觉性即是当下。不忘彼义具义故，称之为涅槃。如是说。 龙钦巴尊者说：自生智慧身欢喜，以一切边皆不能毁坏故，是表征珍宝如意宝，是殊胜超胜之胜道，是无上善逝诸佛之意。如是说。 最后是，以口诀指示后，安住于了悟之义的方法，以及修正错误的方法，以及修持验相等。 第一是，以口耳传承的口诀指示和引导，应从口中得知。之后，于觉性把握要点，并知晓修持之所缘后，指示并从了悟之义不散乱，持续不断地修持。如《虚空广阔》中说：最后瑜伽士修行者，于无有前后的本元之中，不散乱不沉没，唯是自性。于此恒常不散乱地修持。如是说。《真实义总集》中说：真实法身总集此，存在于自身莫观待他，法性本然不断座，见之相续莫昏沉，修之自性莫明耀，行之法门莫造作，三昧耶根本