Tibetan
༄༅། །ཐོད་རྒལ་གྱི་རྒྱབ་ཡིག་ཉི་ཟླ་གཟའ་སྐར་ བཞུགས་སོ། ། ཐོད་རྒལ་གྱི་རྒྱབ་ཡིག་ཉི་ཟླ་གཟའ་སྐར་ཞེས་བྱ་བ། དཔལ་ཀུན་ཏུ་བཟང་པོ་ལ་ཕྱག་འཚལ་ལོ། །ཆོས་དབྱིངས་མཁའ་ལ་ཡེ་ཤེས་གཟའ་སྐར་བཀྲ། །ཐུགས་རྗེའི་འོད་དཀར་འགྲོ་བློའི་མུན་པ་སེལ། །གདོད་མའི་མགོན་པོ་ཀུན་ཏུ་བཟང་པོ་དང༌། །དཔལ་མགོན་བླ་མའི་ཚོགས་ལ་ཕྱག་འཚལ་ལོ། །དེང་འདིར་སྟོན་པས་ཆོས་ཀྱི་མཛོད་དབྱེ་བ། །ཀུན་གྱི་ནང་ནས་རབ་ཟབ་སྙིང་པོའི་དོན། །རྡོ་རྗེ་སྙིང་པོ་ཐེག་མཆོག་རིན་ཆེན་ལས། །མངོན་སུམ་འོད་གསལ་གནད་ཀྱི་རྒྱབ་ཡིག་བྲི། འདིར་གསང་བ་སྙིང་ཏིག་གི་གནད་ངེས་པ་རྣམས་བསྡུ་ན་གསུམ་སྟེ། གཞི་གཏན་ལ་དབབ་པ། ལམ་ཉམས་སུ་བླང་བ། འབྲས་བུ་གྲོལ་ས་བསྟན་པའོ། །དང་པོ་ལ་གསུམ་སྟེ། རང་བཞིན་གཞིའི་གནས་ལུགས། དེ་ལས་སེམས་ཅན་གྱི་འཁྲུལ་ཚུལ། སེམས་དང་ཡེ་ཤེས་ཀྱི་དབྱེ་བའོ། །དང་པོ་ལའང་གསུམ་ལས། རང་བཞིན་གདོད་མའི་སྤྱི་གཞི་ནི། ཁམས་རང་བཞིན་གྱིས་རྣམ་པར་དག་པ་བདེ་བར་གཤེགས་པའི་སྙིང་པོ་འོད་གསལ་བའི་དབྱིངས། ངོ་བོ་རང་བཞིན་ཐུགས་རྗེ་གསུམ་དུ་གནས་སོ། །དེའང་ངོ་བོ་སྟོང་པ་ཆོས་ཀྱི་སྐུ། རང་བཞིན་གསལ་བ་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུ། ཐུགས་རྗེ་རིག་པ་སྤྲུལ་པའི་སྐུར་གནས་པས། སྐུ་དང་ཡེ་ཤེས་འདུ་འབྲལ་མེད་པའི་དགོངས་པ། ཉི་མའི་སྙིང་པོ་ལྟར་འདུས་མ་བྱས་ཤིང་ལྷུན་གྱིས་གྲུབ་པ། ཡོད་མེད་ཀྱི་མཐའ་ལས་འདས་པར་གནས་སོ། །དེ་ཉིད་ཀྱི་ངོ་བོ་ལ་འཁོར་འདས་གང་དུའང་མ་གྲུབ་ཅིང་སྐྱོན་ཡོན་གྲུབ་བསལ་མེད་པ་དབྱིངས་ནམ་མཁའ་ལྟར་གནས་ཏེ། ཡི་གེ་མེད་པའི་རྒྱུད་ལས། ད་རང་བྱུང་གི་ཡེ་ཤེས་ལ་དཔྱད་པའི་ཡུལ་མེད་དོ། །སྔར་འདས་པ་མེད་དོ། །ཕྱིས་འབྱུང་བ་མེད་དོ། །ད་ལྟར་སྣང་བ་མེད་དོ། །ལས་མེད་དོ། །བག་ཆགས་མེད་དོ། །མ་རིག་པ་མེད་དོ། །སེམས་མེད་དོ། །ཤེས་རབ་མེད་དོ། །འཁོར་བ་མེད་དོ། །མྱ་ངན་ལས་འདས་པ་མེད་དོ། །རིག་པ་ཉིད་ཀྱང་ཡོད་པ་མ་ཡིན་ཏེ། ཡེ་ཤེས་སུ་སྣང་བ་གང་ཡང་མེད་དོ། །ཞེས་སོ། ། རང་བཞིན་ལ་འཆར་གཞིའི་ཚུལ་དུ་སྐུ་ལྔ་རིགས་ལྔ་ཡེ་ཤེས་ལྔ་རླུང་ལྔ། ཤེས་རབ་ལྔ་འོད་ལྔ་ལྷུན་གྲུབ་ཏུ་གནས་སོ། །དེའང་རིག་པའི་ངོ་བོ་ནང་དབྱིངས་ལྷུན་གྱིས་གྲུབ་པའི་རྣམ་པ་ལ་སྣང་བས། རྣམ་པར་སྣང་མཛད་དང༌། དེ་ཉིད་འཕོ་འགྱུར་མེད་པས་མི་བསྐྱོད་པ་དང༌། ཡོན་ཏན་རིན་པོ་ཆེའི་ཚོགས་ཀྱི་གཏེར་དུ་གྱུར་པས་རིན་ཆེན་འབྱུང་ལྡན་དང༌། འོད་ཟེར་ཚད་མེད་པས་འོད་དཔག་མེད་དང༌། ཡེ་ནས་ས
Chinese
༄༅། །妥噶之背文，日月星辰 敬礼。 妥噶之背文，名为日月星辰。 敬礼本初佛普贤王如来。 法界虚空中，智慧星辰闪耀， 慈悲之白光，遣除众生心之黑暗。 原始怙主普贤王如来， 以及具德上师众，敬礼。 今导师开启法之宝藏， 其中最甚深之精华义， 金刚藏乘殊胜珍宝中， 撰著现量光明要诀之背文。 此处若摄集秘密心髓之要诀，则有三： 立定地基， 修持道， 开显果位解脱处。 初者有三： 自性地之实相， 由此众生之迷乱方式， 心与智慧之差别。 初者亦有三，自性原始之总基为： 界自性清净，安乐逝者之藏，光明之界。 体性、自性、大悲三者而住。 彼亦体性空性法身， 自性光明报身， 大悲觉性化身而住故， 身与智慧无离合之密意， 如日之精髓般，非造作且任运成就， 安住于有无之边际之外。 彼之体性于轮涅何处亦不成立，功过成除皆无，如虚空般安住于界中。 无字续云： 今于自生之智慧，无有可考察之境， 无有往昔已逝， 无有未来将生， 无有现在显现， 无有业， 无有习气， 无有无明， 无有心， 无有智慧， 无有轮回， 无有寂灭。 觉性本身亦非存在， 然亦无有显现为智慧者。 如是说。 自性中，以显现之方式，五身、五部、五智、五风，五智，五光任运而住。 彼亦觉性之体性，于内界任运成就之形象中显现故， 毗卢遮那， 彼不变异故不动， 功德珍宝之聚成为宝生， 光芒无量故无量光， 本来空性之体性成就故不空成就。 五智者： 如镜智， 平等性智， 妙观察智， 成所作智， 法界性智。 五风者： 上行风， 与火同住之风， 迅速之风， 遍行风， 下行风。 五智慧者： 大智慧， 明智， 不相容之智， 不可得之智， 不生之智。 五光者： 白光之蕴， 黄光之蕴， 红光之蕴， 绿光之蕴， 蓝光之蕴。 二者，众生迷乱之方式： 未将觉性安住于自处，故生起无明之缘， 由此为迷乱之基主心所控制，故成为轮回之基。 如是，一切显现皆成为心之自性，故一切显现皆迷乱为心，譬如：如眼病者见虚空中有发丝般。 彼亦从无始以来，未认出自之觉性，故迷乱于他处，如是因迷乱之缘故，将感受无尽之痛苦。 三者，心与智慧之差别： 心乃迷乱之所依， 智慧乃不迷乱之所依。 心乃执取之自性， 智慧乃由此解脱之自性。 心乃轮回之因， 智慧乃寂灭之因。 心乃束缚之根本， 智慧乃解脱之根本。 如是，当知心与智慧之差别。 二者，修持道者有三： 见之体性， 修之体性， 行之体性。 初者，见之体性： 乃认识自之觉性之要诀，彼亦自之觉性非成立于空性，亦非成立于光明，安住于无二之体性中。 如是，当觉性认识为空明无二之时，一切显现皆趋入自解脱。 彼亦觉性空性之体性，如虚空般无有可执之体性，觉性光明之体性，如太阳般放射光芒之体性，觉性无二之体性，如日月双运般无有分别之体性。 如是，当证悟见之体性之时，于修与行亦将如是趋入。 二者，修之体性： 乃无有散乱地修持自之觉性之要诀，彼亦自之觉性乃无有动摇之体性，无有变异之体性，无有执取之体性。 如是，当修持觉性为无动摇、无变异、无执取之时，一切显现皆将于自处解脱。 彼亦觉性无有动摇之体性，如山王般稳固之体性，觉性无有变异之体性，如海般无有动摇之体性，觉性无有执取之体性，如虚空般无有阻碍之体性。 如是，当证悟修之体性之时，于见与行亦将如是趋入。 三者，行之体性： 乃无有习气地行持自之觉性之要诀，彼亦自之觉性乃无有好与不好之取舍之体性，无有善与不善之取舍之体性，无有有与无之取舍之体性。 如是，当行持觉性为无有取舍之时，一切显现皆将于自处清净。 彼亦觉性无有取舍之体性，如兀鹫之飞翔般无有阻碍之体性，觉性无有取舍之体性，如太阳之光芒般无有阻碍之体性，觉性无有取舍之体性，如狮子之威严般无有畏惧之体性。 如是，当证悟行之体性之时，于见与修亦将如是趋入。 三者，开显果位解脱处： 认识自之觉性之果， 一切显现皆趋入自解脱之果， 从轮涅之边际解脱之果。 初者，认识自之觉性之果： 自之觉性乃佛之体性故，将获得佛之果位。 彼亦当认识自之觉性之时，将任运成就佛之三身与五智。 二者，一切显现皆趋入自解脱之果： 一切显现非成立于心之自性故，将从心之迷乱中解脱。 彼亦当一切显现皆趋入自解脱之时，一切轮回之痛苦皆将寂灭。 三者，从轮涅之边际解脱之果： 自之觉性于轮涅何处亦不成立故，将从轮涅之边际解脱。 彼亦当从轮涅之边际解脱之时，佛之事业一切皆将任运成就。 妥噶之背文，名为日月星辰，乃莲花大乐洲所造。
English
༄༅། །The Back Document of Tögal, Sun, Moon, and Stars. Homage. The Back Document of Tögal, called Sun, Moon, and Stars. Homage to the Primordial Buddha Samantabhadra. In the expanse of the Dharma realm, wisdom stars shine, The white light of compassion dispels the darkness of beings' minds. Homage to the primordial protector, Samantabhadra, And to the assembly of glorious and protective lamas. Now, as the Teacher opens the treasury of Dharma, From within all, the most profound essence of meaning, From the Vajra Essence, the Supreme Precious Vehicle, I write the back document of the key points of manifest luminosity. Here, if we gather the definitive points of the Secret Essence Heart Drop, there are three: Establishing the ground, Practicing the path, Showing the place of fruition and liberation. The first has three: The natural state of the ground, How sentient beings become deluded from it, The distinction between mind and wisdom. The first also has three: The general basis of primordial nature is: The essence, naturally pure, the heart of the Sugata, the realm of clear light. Essence, nature, and compassion abide as three. That is, essence is emptiness, the Dharmakaya, Nature is clarity, the Sambhogakaya, Compassion is awareness, abiding as the Nirmanakaya. The intention of inseparable body and wisdom, Like the essence of the sun, uncompounded and spontaneously accomplished, Abides beyond the extremes of existence and non-existence. Its essence is not established in either samsara or nirvana, Without faults or virtues to establish or eliminate, it abides like space in the realm. From the Tantra Without Letters: Now, there is no object of investigation for self-arisen wisdom. There is no past. There is no future. There is no present appearance. There is no action. There are no imprints. There is no ignorance. There is no mind. There is no wisdom. There is no samsara. There is no nirvana. Awareness itself is not existent, Yet there is nothing that appears as wisdom. So it is. In nature, as a blueprint, the five bodies, five families, five wisdoms, five winds, five knowledges, and five lights abide spontaneously. That is, the essence of awareness appears as the spontaneously accomplished form of the inner realm. Vairochana, And because it is unchanging, Akshobhya, And because it is a treasure of qualities and precious collections, Ratnasambhava, And because its rays are immeasurable, Amitabha, And because it is established by its very nature of emptiness, Amoghasiddhi. The five wisdoms are: Mirror-like wisdom, Wisdom of equality, Discriminating wisdom, Accomplishing wisdom, Wisdom of the Dharmadhatu. The five winds are: Ascending wind, Wind that dwells with fire, Swift wind, Pervasive wind, Descending wind. The five knowledges are: Great knowledge, Clear knowledge, Incompatible knowledge, Unobservable knowledge, Unborn knowledge. The five lights are: White mass of light, Yellow mass of light, Red mass of light, Green mass of light, Blue mass of light. The second, how sentient beings become deluded: Because awareness is not left in its own place, the condition of ignorance arises. From that, controlled by the lord of delusion, the mind, it becomes the basis of samsara. Thus, all appearances become the nature of mind, so all appearances are deluded as mind. For example, like someone with an eye disease seeing hair in the sky. That is, from beginningless time, not recognizing one's own awareness, one becomes deluded into otherness. Thus, due to the condition of delusion, one will experience endless suffering. The third, the distinction between mind and wisdom: Mind is the support of delusion, Wisdom is the support of non-delusion. Mind is the nature of grasping, Wisdom is the nature of liberation from that. Mind is the cause of samsara, Wisdom is the cause of nirvana. Mind is the root of bondage, Wisdom is the root of liberation. Thus, one should know the difference between mind and wisdom. The second, practicing the path, has three: The nature of view, The nature of meditation, The nature of conduct. The first, the nature of view: The key point of recognizing one's own awareness. That is, one's own awareness is not established as emptiness, Nor is it established as clarity, It abides as the nature of non-duality. Thus, when awareness is recognized as empty, clear, and non-dual, All appearances go into self-liberation. That is, the nature of awareness as emptiness is: Like space, without any object of focus. The nature of awareness as clarity is: Like the sun, radiating light. The nature of awareness as non-duality is: Like the union of sun and moon, inseparable. Thus, when the nature of view is realized, One will also engage in meditation and conduct in the same way. The second, the nature of meditation: The key point of meditating on one's own awareness without distraction. That is, one's own awareness is the nature of immovability, The nature of unchangeability, The nature of non-grasping. Thus, when meditating on awareness as immovable, unchangeable, and non-grasping, All appearances will be liberated in their own place. That is, the nature of awareness as immovability is: Like a mountain, the nature of stability. The nature of awareness as unchangeability is: Like the ocean, the nature of immovability. The nature of awareness as non-grasping is: Like space, the nature of unobstructedness. Thus, when the nature of meditation is realized, One will also engage in view and conduct in the same way. The third, the nature of conduct: The key point of acting without imprints on one's own awareness. That is, one's own awareness is the nature of no acceptance or rejection of good or bad, The nature of no acceptance or rejection of virtue or non-virtue, The nature of no acceptance or rejection of existence or non-existence. Thus, when acting with awareness without acceptance or rejection, All appearances will be purified in their own place. That is, the nature of awareness as without acceptance or rejection is: Like the flight of a vulture, the nature of unobstructedness. The nature of awareness as without acceptance or rejection is: Like the rays of the sun, the nature of unimpededness. The nature of awareness as without acceptance or rejection is: Like the lion's stance, the nature of fearlessness. Thus, when the nature of conduct is realized, One will also engage in view and meditation in the same way. The third, showing the place of fruition and liberation: The fruit of recognizing one's own awareness, The fruit of all appearances going into self-liberation, The fruit of liberation from the extremes of samsara and nirvana. The first, the fruit of recognizing one's own awareness: One's own awareness is the nature of the Buddha, so one will attain the state of Buddhahood. That is, when one's own awareness is recognized, The three bodies and five wisdoms of the Buddha will be spontaneously accomplished. The second, the fruit of all appearances going into self-liberation: All appearances are not established as the nature of mind, so one will be liberated from the delusion of mind. That is, when all appearances go into self-liberation, All the suffering of samsara will be pacified. The third, the fruit of liberation from the extremes of samsara and nirvana: One's own awareness is not established in either samsara or nirvana, so one will be liberated from the extremes of samsara and nirvana. That is, when liberated from the extremes of samsara and nirvana, All the activities of the Buddha will be spontaneously accomplished. This, the Back Document of Tögal, called Sun, Moon, and Stars, was composed by Padma Dechen Lingpa.