English
It is said. Lama Phyogme Gyayan said this: The essence of all dharmas is Ati mind itself. The mind is the essence of the vast samsara and nirvana. It does not differentiate anything; I think it is the great non-duality. Whoever separately refutes and establishes, deviates from the definitive meaning and falls into the extremes of acceptance and rejection. If one realizes the great equanimity, one will be liberated from the disease of samsara. Me Kar's Sumpa Wangchuk said this: Learning and learning, the learning is purified; looking and looking, the realization is purified; meditating and meditating, the meditation is purified; accomplishing and accomplishing, the result is purified. Looking at the appearance outwardly, the grasped is purified; looking at the mind inwardly, the grasper is purified; looking at the secret intention, the Dharmakaya is purified. Outwardly purified, inwardly purified, purified without distinction. In the very purification, the self-appearance does not hinder anything from increasing. Buddha is non-dual, great bliss is effortless. Now it is enough to sleep with a broad mind. It is said. Karton Sherab Barwa said this: Appearance and existence, samsara and nirvana, are the Dharmakaya itself. No matter who modifies it, there is nothing to be accomplished in it. No matter who defiles it, there is no object or sign in it. Like an unchanging black lacquer. This mind itself, the Dharmakaya, is spontaneously accomplished without effort. There is no acceptance or rejection, like a deer escaping from a trap. It is said. Me Nyak Sherab Selwa said this: For the yogi who realizes the unborn, there is no result of good or evil. Without a seed, how can a fruit ripen? Therefore, it is called unborn. Whatever appears is self-appearance. Therefore, whatever appears is self-arisen wisdom. Therefore, by meditating clearly, one can avoid going to the lower realms. It is said. Me Nyak Jung Drak said this: The essence of the unborn mind is the nature of pervasive space. Whatever is remembered, whatever arises, whatever is known, whatever is born, is the Dharmakaya awareness, clear and transparent. There is no refutation or establishment; that itself is clear and transparent. There is no abandonment or acceptance; that itself is clear and transparent. There is no hope or fear; that itself is clear and transparent. This is the intention of great clarity and transparency. It is said. Nyang Yeshe Chok said this: The mind is nothing at all, so I have no desire at all. It is said.
Chinese
如此说。娘·益西炯的口中如此说道：心的根本断绝，已经失落。法的根本断绝，已经耗尽。已远离能表达究竟意境的处所。如此说。绒巴·曲桑的口中如此说道：一切法的根本是，没有任何道路被阻断。阿底如果不能证悟自心，无论做什么都会变成束缚。无有束缚解脱的法身即是自心。如此说。兰·释迦菩提的口中如此说道：一切法的根本是菩提心。菩提心没有身体的相。执着于无身而希求三身则会被束缚。菩提心没有言辞，远离能表达的言辞。菩提心没有边际，远离执着的处所。佛陀的意境，远离身语意。如此说。兰·释迦桑波的口中如此说道：如果认为没有，即使认为没有邪见烦恼，也是断见。如果认为有，即使认为本尊天有，也是常见。如果想要断除，即使想要断除五无间罪，也是因为没有证悟自心平等性所致的过失。如果看到有取舍，即使认为一切和意境都应该接受，也是因为没有见到自心平等性所致的过失。如此说道。又如此说：如果修习，即使修习无二，也是束缚。如果想要见到，即使见到本尊天的面容，也是错觉。证悟本来成佛的意义后，没有任何希望和恐惧，取舍。如此说。卓·祖托琼努的口中如此说道：无生之心的自性，没有超越它的相的自性。超越言辞，远离能表达的处所。超越声音，远离能获得的处所。没有颜色，远离明暗的处所。一无所有，所以没有利益和损害。如同虚空一般，没有能分割的处所。如此说。祖尔·释迦炯涅的口中如此说道：狐狸伪装成狮子发出吼叫，就像不能变成狮子反而自己感到羞愧一样。这个超越言辞的法性，无论如何表达也不是它本身。无有偏颇，无有取舍的那个，无法用心去体验。没有所谓的获得果实。这些都是不退转的果实。如此说。麦娘·斯
English
So it is said. Nyang Yeshe Jung said from his mouth: The root of the mind is cut off, and it is lost. The root of the Dharma is cut off, and it is exhausted. It is separated from the place that can represent the ultimate intention. So it is said. Rongpa Chosang said from his mouth: The root of all Dharmas is: There is no obstruction to any of the paths. Ati, if you do not realize your own mind, no matter what you do, it will become a bondage. The Dharmakaya without bondage and liberation is your own mind. So it is said. Lan Shakya Jangchub said from his mouth: The root of all Dharmas is Bodhicitta. Bodhicitta has no marks of the body. Clinging to the formless and desiring the three bodies is bondage. Bodhicitta has no words, it is separated from the words that can express it. Bodhicitta is boundless, separated from the place of attachment. The intention of the Buddha is separated from body, speech, and mind. So it is said. Lan Shakya Zangpo said from his mouth: If you think there is nothing, even if you think there are no wrong views and afflictions, it is a nihilistic view. If you think there is something, even if you think there is a Yidam deity, it is an eternalistic view. If you want to abandon it, even if you want to abandon the five inexpiable sins, it is a fault caused by not realizing the equality of your own mind. If you see something to be taken or abandoned, even if you think that everything and intention should be accepted, it is a fault caused by not seeing the equality of your own mind. So it was said. Again, he said: If you meditate, even if you meditate on non-duality, it is bondage. If you want to see, even if you see the face of the Yidam deity, it is an illusion. After realizing the meaning of being enlightened from the beginning, there is no hope or fear, taking or abandoning. So it is said. Dro Tsugtor Zhonnu said from his mouth: The nature of the unborn mind, there is no nature of the mark that transcends it. Transcending words, it is separated from the place that can be expressed. Transcending sound, it is separated from the place that can be obtained. Without color, it is separated from the place of clarity and obscurity. Because there is nothing, there is no benefit or harm. Like the sky, there is no place to cut off. So it is said. Zur Shakya Jungne said from his mouth: Even if a fox pretends to be a lion and roars, just as it cannot become a lion and feels ashamed, this Dharma nature that transcends words, no matter how it is expressed, it is not itself. That which is impartial, without taking or abandoning, cannot be experienced by the mind. There is no such thing as obtaining the fruit. These are the fruits of non-retrogression. So it is said. Menyak Ste
Chinese
翁波的口中说了这样的话：无生之心的自性，本来成佛了，没有增减。见解的殊胜之处是什么也不看。禅修的君王对任何也不执着。行为的君王远离好坏二者。果的君王本来就是无生的。这样说了。梅娘嘉擦的口中说了这样的话：乘之乘是自生智慧大。轮回涅槃二者生起的心性是珍宝。不勤作任运成就的意义大。周遍所有显现存在的范围大。轮回涅槃同时圆满的自在力大。不次第修习地道的通达大。六道众生彻底清净的力量大。烦恼解脱为法身的威力大。同时摧毁三界的功力大。不依赖于任何的权势大。如是自心远离勤作之处。这样说了。索南桑波的口中说了这样的话：显现存在于大明点中成佛，舍取之处我没有见到。平等大性的心性中，要趋入之处我没有见到。无生如虚空般清净中，要修习之处我没有见到。去则如疯狗般去。吃则如疯狗般吃。睡则如疯狗般睡。没有不快乐，而是快乐。这样说了。玛尔巴释迦楚的口中说了这样的话：自己的觉性心性中，我看了多少也没有见到什么，佛陀众生等等，仅仅得到这个名字有什么用？谁来区分法与非法？乐与苦二者都是菩提心。心上没有乐与苦的分别。比如在虚空之中，自性与特征没有分别吗？这样说了。玛尔巴益楚的口中说了这样的话：六道一切众生，谁也没有做过，也不会做。不是从因缘二者中产生的，如虚空般本来成佛。对此，谁是无有勤作的？如同虫子包裹在中间一样。这样说了。格西玉拉本波的口中说了这样的话：心中无论显现乐与苦、念头、明觉，都是自生智慧的君王。这个自生智慧的君王，在佛陀之中
English
From the mouth of Wonpo, these words were spoken: The essence of the unborn mind, is primordially enlightened, without increase or decrease. The supreme of views is to see nothing at all. The king of meditation has no attachment to anything. The king of conduct is separate from good and bad. The king of results is primordially unborn. Thus he spoke. From the mouth of Menyak Jatsa, these words were spoken: The vehicle of vehicles is the great self-arisen wisdom. The mind-essence from which samsara and nirvana both arise is precious. The meaning of effortless, spontaneously accomplished is great. The expanse pervading all of appearance and existence is vast. The power of perfecting samsara and nirvana in a single moment is great. The breakthrough of not cultivating the stages of ground and path sequentially is great. The power of completely purifying the six realms is great. The might of liberating afflictions into dharmakaya is great. The skill of simultaneously destroying the three realms is great. The authority of not depending on anything is great. Thus, one's own mind is free from the realm of effort and striving. Thus he spoke. Thus, from the mouth of Sonam Zangpo, these words were spoken: Appearance and existence are enlightened in the great bindu, I have not seen a place to abandon or adopt. In the mind-essence of great equanimity, I have not seen a place to go. In the unborn, pure like space, I have not seen a place to cultivate. If going, go like a mad dog. If eating, eat like a mad dog. If sleeping, sleep like a mad dog. There is no unhappiness, but happiness. Thus he spoke. From the mouth of Marpa Shakya Chul, these words were spoken: In the mind-essence of one's own awareness, no matter how much I look, I see nothing. What is the use of merely obtaining this name, such as Buddha, sentient beings, and so on? Who distinguishes between dharma and non-dharma? Both happiness and suffering are bodhicitta. There is no distinction of happiness and suffering in the mind. For example, in empty space, are self and characteristics indistinguishable? Thus he spoke. From the mouth of Marpa Yikchul, these words were spoken: All sentient beings of the six realms, no one has made them, and no one will make them. Because they did not arise from the two, cause and condition, they are primordially enlightened like space. Who is without effort in this? Like a worm wrapped in the middle. Thus he spoke. From the mouth of Geshe Yui Lhunpo, these words were spoken: Whatever appears in the mind, whether happiness, suffering, thoughts, or awareness, is the king of self-arisen wisdom. This king of self-arisen wisdom, among the Buddhas
Chinese
是至尊者。为何是无生无死的虚空？是意念无聚无散。是修行无勤无作。是佛陀智慧法身。如是说。斯年旺扎的口中如此说：菩提心的自性，如虚空般不可改造。不以改造来寻觅，如虚空一般。因此安住在无勤大乐之中。如是说。祖尔旺秋嘉岑的口中如此说：禅修与思虑远离对境。行为与取舍远离对境。见解与欲望远离对境。果实与修证远离对境。如是仔细观察，发现没有法。如是说。绒波觉悟金刚的口中如此说：如果证悟，则无所证悟。如果禅修，则无所禅修。如果行持，则无所谓此行持。如果获得果实，则无所得。无希冀无恐惧的此心，犹如雄鹰翱翔于天空。无畏惧的大力，犹如狮子。我拥有无勤的伟大自信。如是说。丹玛楚臣的口中如此说：显有轮回涅槃一切诸法，皆是心性自显现，一切无有取舍，平等性。远离可被指示的对境。如是说。色波秋炯的口中如此说：不证悟自心，则轮回之法无有穷尽。证悟自心，则于法无所作为。此，无法指示。如是说。玉洛哲嘉瓦的口中如此说：证悟解脱了证悟之心。禅修解脱了禅修之心。行持解脱了取舍之心。果实解脱了获得之念。讲述丧失了言辞的技巧。智者请随意修习心性。如是说。杰谢嘉嘉的口中如此说：烦恼的根源存在于心中。断除心的根源，则被无垠之风吹散。诸法的根源存在于心中。断除心的根源，则消失不见。轮回与涅槃皆在于自心。断除心的根源，则轮回与涅槃皆已逝去。证悟此，则如无生之虚空般增长广大。若说佛陀，则请对我做。如是说。斯年拉波的口