English
wanders into objects. (141) If not directly severed, conceptual thoughts will follow. If it doesn't benefit the mind, it's an ordinary person. If mindfulness is not sustained, it's the five poisons and three poisons. If it moves into conceptualization, it's self-arising afflictions. If it doesn't become manifest, it's aimless wandering. When endowed with the seven key points, in order to understand the way things are, examine whether or not you have conviction. When abiding in the natural state, examine whether or not there is benefit or harm. When directly severing, examine whether or not you wander into the three poisons. When it benefits the mind, examine whether or not the root is severed. When mindfulness is sustained, examine whether or not you are liberated in your own place. When conceptualization has not moved, examine whether or not clarity has arisen. When it has become manifest, examine whether or not there is a master, and then adopt or reject. Furthermore, if we condense the essence of meditation into a summary, there are three ways of abiding: The awareness that has no support in anything, abiding luminously like a cloud in the sky. With the cessation of the movement of wind and mind, the awareness abiding in its own nature, abiding like a self-grinding mill (142) when the water has stopped. Knowing that the nature of mind is primordially liberated, not holding onto the hopes and fears of the beginning, abiding like an accomplished being. Thus, even if the view realizes primordial liberation, if the meditation does not abide in reality, the delusion of samsara will not be reversed. Therefore, it is crucial for awareness to become accustomed to its own nature. Third, the essence of conduct is abiding in the non-duality of acceptance and rejection. The conduct of equipoise is the relaxation of the six senses, not attaching the label of clinging to whatever appears. The conduct of post-meditation is encountering self-liberation, self-arising, impartiality, acting like a knot of illusion. To summarize, there are three: Form appearances are liberated as unreal, like a moon in water. Sound appearances are liberated as empty sounds, like an echo in an empty valley. Memory and conceptualization are liberated without trace, like water and waves. In short, by acting with whatever appears as unreal, thereby naturally liberating from affirmation and negation, this is the instruction for the self-destruction of dualistic clinging. One should train in liberating in encounters without trace. Fourth, the essence of the result is the wisdom empty dharmakaya. Because it is primordially liberated, have faith that there is no need to liberate again now. Because it is self-liberated, determine that there is no need to rely on other antidotes. Because it is completely liberated, have confidence that there is no need to change from the state of liberation itself. Abiding (143) in its own place in the nature of wisdom empty without trace, determine that it is originally the Great Perfection, without contrived hopes and fears, and
Chinese
安住于松坦之中，心安理得地于法性中解脱，此乃原始本初之状态。当下之觉性若能识认其自身之伟大处所，则无需勤作修饰，于庸常中自然放松，此乃于法身自性之伟大处所获得把握，亦是本初任运大圆满之果。总而言之，于自心决定为佛之后，远离希冀与疑虑、修饰与造作，安住于自明觉中，放下一切作为与勤作，于原始解脱之大境中放松，此乃本性大圆满之状态，应修习无为之河流般的瑜伽。如是，心性如虚空般的意义，以本初解脱如虚空般的方式开示，愿一切众生皆能证悟二元对立之清净意义，获得诸佛之无垢法身。此无需勤作、自然解脱之文字，乃自性大圆满之瑜伽士龙钦饶绛巴所著，愿具缘之诸位心子皆欢喜。于甚深心髓之要诀窍诀中，以无分别念为道之修持引导文，名为《虚空云聚》，由至高乘之瑜伽士龙钦饶绛巴于岗日托嘎（雪山白顶）所著，圆满。吉祥！吉祥！吉祥！ （144）（145）《基现智慧灯》安住于此。（146）具足智悲功德之殊胜宝藏，顶礼原始怙主普贤王如来。轮回涅槃一切生起之自性安住之义，开显基现智慧灯。其中，诸乘之顶巅，甚深心髓之窍诀，其界广大如虚空，若以简短之词语近似表达，则有五：原始基现之显现基础，由此基现显现之方式，显现后于何处隐没之方式，隐没后再次显现之方式，显现后如何解脱之方式。第一，向下未迷于轮回，向上未脱离寂灭（147），于任何处皆无局限与偏袒之先，心性本自光明，各自自证之智慧原始之状态乃是，本体、自性、大悲三者之自性，安住于三身无离之密意中，空性开启之处如广阔虚空之中央，明 روشن而无有减损如日月星辰之罗列
English
Resting naturally in looseness, comfortably liberated into the nature of reality, this is the original, primordial state. If the present awareness recognizes its own great place, then without effort, fabrication, or correction, naturally relaxing in ordinariness, this is grasping the great place of the Dharmakaya's own nature, the fruit of original, spontaneously accomplished Great Perfection. In short, having decided that one's own mind is Buddha, free from hope, doubt, correction, and fabrication, abiding in self-awareness, letting go of all actions and efforts, relaxing in the great expanse of original liberation, this is the state of the Great Perfection of inherent nature, one should train in the yoga of the continuous stream of non-action. Thus, the meaning of mind itself being like the sky, shown as original liberation being like the sky, may all beings see the meaning of dualistic purity and attain the stainless Dharmakaya of the Victorious Ones. This writing of effortless, natural liberation, composed by the yogi of the Great Perfection of inherent nature, Longchen Rabjampa, may all fortunate heart-sons be delighted. From the essential instructions of the Secret Essence Heart Drop, the practice manual that takes non-conceptual thought as the path, called "Cloud Mass of Space," composed by the supreme vehicle's yogi Longchen Rabjampa at Gangri Tökar (Snow Mountain White Top), is complete. Auspicious! Auspicious! Auspicious! (144) (145) "The Lamp of Primordial Appearance of Wisdom" abides here. (146) Homage to the primordial protector, Samantabhadra, the supreme treasure possessing the qualities of knowledge and compassion. Explaining clearly the Lamp of Primordial Appearance of Wisdom, the meaning of the inherent nature from which all of samsara and nirvana arise. Among these, the pinnacle of all vehicles, the essential instructions of the Secret Essence Heart Drop, its expanse vast like space, if approximated with concise words, there are five: the basis of the appearance of primordial ground, the way the ground appearance arises from it, the way it sets where it appears, the way it appears again after setting, and the way it liberates after appearing. First, downward, not mistaken into samsara, upward, not liberated from nirvana (147), prior to any limitation or partiality, the nature of mind is naturally luminous, the original state of individual self-aware wisdom is, the nature of essence, nature, and compassion, abiding in the intention of the three kayas inseparable, the place where emptiness opens is like the center of vast space, clear and without diminution like the arrangement of sun, moon, planets, and stars.
Chinese
如智慧之显现，犹如明镜般清澈。安住于法界，不向外散逸。显现光明，却不离本性。安住于觉性，不为分别所动。空明自生的智慧。于童瓶身之刹土中，安住于法性光明之状态，此即名为大圆满。如智慧自生续中所说：无我之先，基之体性如是安住。名为基大圆满者，安住于本体、自性、大悲三者之中。本体不变之智慧，无碍显现，即名为童瓶身之体性。自性五光之显现无有止息。大悲之显现，譬如无云之虚空。此等即名为大圆满之体性。未断绝于印度，亦未堕入任何边。如是宣说。又，瓶身乃以譬喻示之，内明而外不显。譬如盛夏之日，虚空清净，然日月星辰虽存于虚空之中，却不显现于外。如是，法界内明之中，虽有报身刹土，具足光芒严饰之宝座，然不（149）显现于外。应了知其体性仅为一种显现之基础。若心性光明之法界中无有如是之体性，则未来不可能生起色身与智慧之过失。非由造作与修证而来，乃因其为无为且任运成就之故。《宝性论》云：无为且任运成，非由他缘所证悟，具足智慧、慈悲与能力，具二利之佛陀。如是宣说。佛陀乃由往昔所具之垢染清净而来，非由他因所生。如《经庄严论》云：前后虽无有差别，然如来藏已得清净。如是，谓自性或心髓，自始即安住于色身与智慧之上，复因垢染清净而成佛，此与界性转为菩提之理相同。故当如是了知原始之法界或显现之基础。如是，内明安住之显现基础法界，与显现之色身及觉性智慧等（150）并非各自独立，犹如水中之倒影，具有常断生灭之相。
English
Like the arising of awareness, like a mirror free from tarnish. Abiding in the expanse, not scattering outwards. Manifesting clearly, yet not moving from its nature. Abiding in awareness, not being swayed by thoughts. The spontaneously arisen wisdom of emptiness and clarity. In the realm of the youthful vase body, abiding in the state of the clear light of dharmata, this is called the Great Primordial Purity (Ka-dag Chen-po). As it says in the Tantra of the Self-Arisen Awareness: Before the absence of self, the fundamental state abides thus. The basis called the Great Primordial Purity abides in the three: essence, nature, and compassion. The unchanging wisdom of essence, manifesting unceasingly, is called the state of the youthful vase body. The unceasing manifestation of the nature of the five lights. The manifestation of compassion is like a cloudless sky. These are called the state of Primordial Purity. Not cut off from India, nor fallen into any extreme. Thus it is said. Furthermore, the vase body is illustrated by example: clear within, but not clear without. For example, on a clear day in summer, the moon and stars are present in the sky, but not visible outwards. Likewise, in the clear expanse within, the Sambhogakaya realm, complete with radiant ornaments and thrones, exists, but is not (149) visible outwards. It should be understood that its essence abides only as a basis for manifestation. If such an essence were not present in the clear light expanse of mind itself, the fault would be that form and wisdom could not arise later. It is not made or accomplished, because it is unconditioned and spontaneously perfect. As it says in the Uttaratantra: Unconditioned and spontaneously perfect, not realized through other conditions, endowed with knowledge, love, and power, the Buddha possessing the two benefits. Thus it is said. The Buddha is purified from the stains that were present from the beginning, not created by other causes and conditions. As it says in the Ornament of the Sutras: Though there is no difference between before and after, the Suchness is purified. Likewise, it is taught that Buddhahood is attained by purifying the stains on top of the lineage or essence that has been abiding as form and wisdom from the beginning, which is the same as the way the element transforms into enlightenment. Therefore, the primordial expanse or the basis of manifestation should be understood in this way. Thus, the basis of manifestation, the expanse abiding clearly within, and the manifestation of form and the awareness of wisdom (150) are not separate, like a reflection in water, having the characteristics of permanence, annihilation, coming, and going.