English
Realizing the essence of emptiness, Knowing that high and low, good and bad are without difference. This is the view, samsara and nirvana are inseparable. Without losing conduct to the side of view, It is crucial to meticulously take and leave cause and effect. When realization is high, realize it as such, In times of distraction, afflictions are strong and ordinary. This is a small taste of one flavor, At this time, anger and ferocity are great, (192) afflictions are strong, Great desires and so on are like stiffening in meditation. Old meditators are like seeing the patching of shoes as nothing strange. The so-called being distracted by the whirlpool of mixed one flavor, It is said that if conduct is coarse, there is fear of falling into lower realms. At that time, it is important to be careful in taking and leaving cause and effect. If interdependent good gatherings are arranged well, it will naturally work out. Thereafter, most of the coarse and provoking afflictions subside, There is also no gossiping, jealousy, and so on. Even if respect and praise arise, there is little joy. When that time is placed on top of practice, The container and its contents are clear and empty, like the moon in water, Without mixing or fabrication, it arises naturally. The number of times of catching the clear light in dreams decreases. Limitless pure appearances arise in experiences and dreams. Whether practicing or not, many faces of yidams are seen. The groups of great accomplished ones who have gone before and are now present, Meet in uncertain fragments and teach symbolic dharma. Even if such things happen, there is not too much holding to the supreme. (193) However, because there are many times of distraction and forgetfulness, One is not satisfied with regret for what happened during times of distraction. I wonder if this is a medium one flavor experience. Dissatisfaction is a sign that shamatha and vipashyana are not mixed. Thereafter, either through the blessing of the lama, Or through the causes of yidam recitation and practice, etc., Regarding the four great seals of ground, path, and fruit, It is not a dry understanding, Nor is it examining and analyzing with intelligence, Nor is it understanding the words of sutras and tantras. Without being a parrot repeating what others have said, Even if there are times of distraction, forgetfulness, and sleep, One realizes that there is no difference between distraction and non-distraction, One realizes that there is no difference between forgetting and not forgetting, One realizes that there is no difference between sleeping and not sleeping. With the wisdom of fully knowing the nature, One realizes that from the beginning it is the naked dharmakaya. One realizes that the ultimate nature is continuous and uninterrupted. Even realizing in that way, still with mindfulness (194), Repeatedly clarifying is understood to be profound. Samsara is without inherent nature.
Chinese
即使已经领悟，在清净刹土发愿也至关重要；即使领悟到善恶本无自性，行善断恶也至关重要；即使从未发现罪过和污垢，净化罪过、积累功德也至关重要。像这样，上面所说的领悟，如果只是偶尔显现，不能持久稳固，就被称为“体验的单一滋味”。如果没有变化，领悟稳固，即使领悟的功力尚未圆满，领悟的功德尚未真实显现，我想也应该可以冠以“单一滋味”之名。因为将一切显现存在都视为幻象，所以也称为“如幻三摩地”。这些都是根据自己的体验而作，为了利益他人，我才努力为你讲述。这并非是讲述的法，而是实修的次第（195）。许多没有亲身体验的人，即使写了，也只是浪费纸张，作用不大。然而，为了使佛法的首尾完整，我略微谈谈噶举派的教言。需要依赖觉知守护，中间需要修习，不需要依赖觉知守护，而是恒常地安住于不变的自性之中，这并非无修，而是风心无二。米拉日巴尊者给予冈波巴大师的纸卷中，清楚地显现着。其中也分小、中、大三种。断除一切应断的污垢，任何障碍和损害都无法侵入内心，因此被称为“金刚般的禅定”。所有引导文都一致认为，大圆满的无修即是圆满正等觉。因此，所有无上密续都说，一生可以成就佛果，这并非是指头上长有顶髻，脚下有轮宝等等，像释迦牟尼佛（196）一样。而是指有缘者一生精进修持，今生证悟了大圆满的无修，这才是所谓的一生成就佛果。像这样修持体验的方法，大圆满派称之为“彻却”的修法，是大圆满心部修法的究竟。大圆满空行部和窍诀部中，也有许多对此进行遮止，只是在词语的解释方面有粗细的差别，实际上并不矛盾，只是略有不同。
English
Even if realized, it is crucial to make aspirations in pure lands; even if realized that good and evil have no inherent nature, it is crucial to practice good and abandon evil; even if no faults or stains are ever found, it is crucial to purify faults and accumulate merit. Like this, the realization mentioned above, if it only appears occasionally and is not lasting and stable, is called "the single taste of experience." If there is no change and the realization is stable, even if the power of realization is not yet complete and the merits of realization have not yet truly appeared, I think it should also be possible to be called "single taste." Because all appearances and existences are seen as illusions, it is also called "illusion-like samadhi." These are all made according to one's own experience, and for the benefit of others, I strive to tell you. This is not a Dharma to be taught, but a gradual order of practice (195). Many people without personal experience, even if they write, only waste paper and have little effect. However, in order to complete the beginning and end of the Dharma, I will briefly talk about the instructions of the Kagyu school. It is necessary to rely on mindfulness, and in the middle, it is necessary to practice. It is not necessary to rely on mindfulness, but to constantly abide in the unchanging nature. This is not non-meditation, but the non-duality of wind and mind. It is clearly visible in the scroll given by Milarepa to Gampopa. It is also divided into three types: small, medium, and large. It destroys all the stains that should be abandoned, and no obstacles or harms can invade the mind, so it is called "vajra-like samadhi." All guiding texts agree that the non-meditation of the Great Perfection is complete and perfect enlightenment. Therefore, all the unsurpassed tantras say that one can attain Buddhahood in one lifetime. This does not mean that there is a crown on the head and wheels on the feet, etc., like Shakyamuni Buddha (196). It means that those who are fortunate diligently practice in one lifetime, and in this life, they realize the non-meditation of the Great Perfection. This is what is meant by attaining Buddhahood in one lifetime. The methods of cultivating experience like this are called "Trekchö" practice by the Great Perfection practitioners, which is the ultimate practice of the Great Perfection Mind Series. In the Great Perfection Space Series and the Secret Instruction Series, there are also many prohibitions against this. There are only differences in the rough and detailed explanations of the words, but in reality, they are not contradictory, only slightly different.
Chinese
一点也没有。因此，大成就者噶玛巴希说：大手印和大圆满二者，词句上有差别，意义上没有差别。修持大手印、大圆满双运的行持方式，当这只白狮发出吼声时，无缘者因邪见和怀疑而恐惧，但具缘的狮子幼崽则欢喜地修持。对于自己修行中出现的任何情况，无论对错，都不掺杂虚假的言辞。因为瑜伽士的修行中会出现各种情况，即使被智者和成就者看到，也不会感到羞愧。这是在马年吉祥月的二十四日开始书写，中断了几个月后，在六月的二十二日白天继续完成。在傍晚时分完成了它。喇嘛慈诚嘉措恭敬地顶礼，献上曼扎，并迅速地书写下来。愿此善行利益一些修行者！第十三章吉祥圆满！帕！山居闭关的教言中，以佛陀的祈愿和真实语的力量，名为深奥的守护和遮止、救护一切怖畏、慈爱的盔甲、悲心的护身甲的法门，在此安住。那摩阿雅洛给夏拉雅！向怙主观世音顶礼！修持精进的慈诚嘉措，无论修持哪种本尊，总是询问：依赖哪位本尊的守护和遮止最为深奥？为了遣除突发的恶劣障碍，智慧和世间本尊众都非常深奥。据说除了业果之外，都可以遮止。业果有三种：必须在此生中成熟的，即现法受业，对此没有遮止的方法；来世成熟的业，称为生处受业；以及何时成熟不确定，必须在其他次数中体验的，称为异熟业。这两种业通过障碍和因缘的连接，在此生此世成熟，这是世间本尊无法遮止的。智慧本尊可以向后遮止，或者能够减轻和净化。因为他们拥有掌控业力的力量。法王也无法改变业力，但观世音菩萨却有改变业力的方法。在《毛乌伽略经》中详细说明了。
English
Not even a little. Therefore, the great accomplished Karma Pakshi said: The two, Mahamudra and Mahasandhi, have differences in words, but no difference in meaning. The way to practice and cultivate the union of Mahamudra and Dzogchen, when this white lion roars, the unfaithful are frightened by wrong views and doubts, but the fortunate lion cubs joyfully practice. Whatever arises in one's own practice, whether right or wrong, is not mixed with false words. Because all kinds of things arise in the practice of a yogi, even if seen by scholars and accomplished ones, there is no shame. This was started on the twenty-fourth day of the royal month of the Horse year, and after a few months of interruption, it was continued during the day on the twenty-second day of June. It was completed in the evening session. Lama Tsering Gyatso respectfully prostrated, offered a mandala, and quickly wrote it down. May this virtue benefit some practitioners! Chapter Thirteen Auspicious and Complete! Pha! From the instructions of the mountain retreat, the profound protection and reversal, saving all fears, armor of loving-kindness, and armor of compassion, through the power of the Buddha's prayer and truthful words, is here. Namo Arya Lokeshvaraya! Homage to the Protector Avalokiteshvara! Tsering Gyatso, who strives in practice, always asks, whichever deity of the Three Roots he practices: Which deity is most profound to rely on for protection and reversal? To avert sudden and bad obstacles, the wisdom and worldly deity assemblies are all very profound. It is said that everything can be averted except for the ripening of karma. There are three types of karma: that which must ripen in this life, which is the karma to be experienced in this life, for which there is no way to avert; the karma that must ripen in the next life, which is called the karma to be experienced in the place of birth; and that which is uncertain when it will ripen, which must be experienced in other times, which is the karma of different maturation. These two are connected by obstacles and conditions, and ripen in this life, on this body, which cannot be averted by worldly deities. Wisdom deities can avert it backwards, or have the ability to lighten and purify it. Because they have the power to control karma. Even the Dharma King cannot change karma, but Avalokiteshvara has a way to change karma. This is explained in detail in the Maugal Sutra.