English
If one practices, one will attain the fruit of omniscience in this lifetime. Homage! Even if one could achieve enlightenment in this very life, if one does not strive for it, but instead exerts effort for the sake of this illusory appearance of a body that is actually without substance, such as seeking food for the mouth and clothing for the back, then one is like a flesh-eating demon devouring the fruit of omniscience. If one were to practice only the sacred Dharma in this life, one could sever the continuum of birth and death, but if one does not do so and instead pursues only the affairs of this life, then one manifests the appearance of birth that has passed through the cycle of existence. Because there is no way to avoid death at the end of birth, one is also a death-dealer who constantly manifests the cycle of birth and death. If one relies on just enough food and drink to be full and enough clothing to be protected from the elements, one could attain the state of omniscience, the state of Buddhahood, in one lifetime, and thus gain liberation in this life. But if one does not do so, and instead clings to this mere appearance of a body as if it were real, seeking fine, warm clothing, delicious food, and only pleasure for its sake, hoping for good things and fearing bad things, hating enemies and clinging to friends, and only pursuing the activities of this life, such as subduing enemies and protecting friends, then one is also a life-cutter who severs the root of liberation. If one meditates on the meaning of the Great Perfection of Clear Light in this life, one will attain the fruit of omniscience, which is eternal bliss, in this very life and body. But if one does not do so, then one is a life-taker who steals the breath of omniscience. If one enters the gate of Secret Mantra Vajrayana in this life and keeps the vows without breaking them, one can attain the state of Vajradhara in this very life and body. But if one does not keep them properly and instead spends time only on the non-virtuous actions of subduing enemies and protecting friends in this life, then one breaks the vows and becomes a vow-breaker. Therefore, all attachment to the objects of the six senses is like a deer running after a mirage, mistaking it for water. There is not even a particle of essence in it, so one should realize that all appearances are empty by nature. Thus, all phenomena that appear are without inherent existence from the moment they appear, like a rainbow in the sky or a flash of lightning. Furthermore, even if one understands emptiness...etc., one should realize. Thus, even if one understands emptiness, one should not regard emptiness as non-existence.
Chinese
如果认为是（这样），那不是的，因为禅修的体性是空性。 如果不能如实地了解它的状态和真相，就会执着于外在显现为实有，内心则会陷入珍爱自身。 即使只是对心的一点明晰有所执着而禅修，由于没有如实地见到空性，所有的禅修都必定会落入无记的范畴。因此，如实地了解空性的见解，并且觉知这一点至关重要。因此，必须了解和证悟一切法的自性是空性。总的来说，如果像你所说的那样，仅仅生起本尊就能使身体变成本尊，仅仅念诵咒语就能使语声成熟为空性咒语，仅仅禅修心的三摩地就能使心证悟为光明。 虽然应该有这样的能力，但是仅仅理解和证悟一点点是无法解脱的。因此，仅仅证悟空性，一切实有之法就会消失，也没有必须证悟的理由。还有些人会说，本来就是空的话，三个空处都是空。空性有知和无知之分，这也有可能发生。 因此，必须认识到一切法的自性是空性，通过觉知和不觉知、知和不知的区别，轮回和涅槃、解脱和迷惑才会产生。因此，觉知和认识是关键中的关键，至关重要。还有些人说等等，就像没有一样。还有些人说，如果不是靠自己的力量去了解，通过学习是无法理解的，这也有可能发生。从无始以来到现在，都是因为自己的力量没有证悟见解，并且受到无明的支配而在轮回中漂泊。靠自己的力量现在也无法证悟。因此，必须通过学习，依靠佛陀的教言量、上师的口诀量、自己的智慧量这三种方式，证悟与所有续部、经文和口诀相符的见解和空性，务必知晓！从证悟的自身来说，通过学习和修行，经历巨大的困难而证悟空性，和没有经历丝毫困难就证悟空性，这两者之间连一根毛发的差别都没有。例如
English
If you think it is (like this), it is not, because the nature of meditation is emptiness. If you do not truly understand its state and truth, you will cling to external appearances as real, and internally fall into cherishing yourself. Even if you meditate with attachment to just a little clarity of mind, because you do not see emptiness as it is, all meditation will inevitably fall into the category of non-indication. Therefore, it is crucial to truly understand the view of emptiness and to be aware of this. Therefore, it is necessary to understand and realize that the nature of all phenomena is emptiness. In general, if it were as you say, that merely generating a deity would transform the body into a deity, merely reciting mantras would ripen speech into empty mantras, and merely meditating on the samadhi of the mind would enable the mind to realize luminosity. Although there should be such abilities, merely understanding and realizing a little is not enough to be liberated. Therefore, merely realizing emptiness does not cause all real phenomena to disappear, nor is there a reason why it must be realized. Some people also say that if it is empty from the beginning, the three empty places are all empty. There is a distinction between knowing and not knowing emptiness, and this may also occur. Therefore, it is necessary to recognize that the nature of all phenomena is emptiness, and through the distinction between awareness and unawareness, knowing and not knowing, all of samsara and nirvana, liberation and delusion arise. Therefore, awareness and knowledge are the most precious and crucial of keys, it is said. Some people also say, etc., like nothing. Some people also say that if you do not understand through your own power, learning will not help you understand, and this may also occur. From beginningless time until now, it is because one's own power has not realized the view and has been wandering in samsara under the influence of ignorance. One's own power will still not realize it. Therefore, it is necessary to learn and practice, relying on the three measures of the Buddha's words, the guru's instructions, and one's own intelligence, to realize the view and emptiness that are in accordance with all tantras, scriptures, and instructions, be sure to know! From the perspective of realization itself, there is not even a hair's breadth of difference between realizing emptiness through learning and practice and enduring great hardships, and realizing emptiness without enduring even the slightest hardship. For example
Chinese
耶惹纳 ༄༅། །历经千辛万苦才找到黄金，和一点辛苦也不用费，从金矿下找到黄金，这两种情况，黄金的本质没有好坏之分，就像这样。 历经千辛万苦去拉萨（Lhasa）朝拜觉沃佛像，和一点辛苦也不用费，拉萨（Lhasa）的某个居民朝拜觉沃佛像，这两种情况，在加持的本质上没有丝毫差别，就像这样。同样，一切显现皆为空性等等。如此宣说。如此，将包含显现、有无、轮回、涅槃的一切法，都确定在唯一的空性大之中，进行辨析的智慧，就叫做各别自证智。确定轮回涅槃皆为空性大，并且持续不断地保持这种认识，就叫做证悟无我的智慧。因此，首先要认识和理解，中间要体验和熟悉，最后要获得定解，这是至关重要的窍诀，如此说道。一个只懂皮毛的人说，你已经证悟空性了，如果我用火烧你，你就会感到热，用水浇你，你就会感到冷。 用箭、矛、棍棒等击打你，你就会感到疼痛和灼热，如果这样说，那么在有情众生的所有显现，没有融入法性界之前，执着自他的二元对立就不会消失。在它没有消失之前，用火烧就会感到热，用水浇就会感到冷，用箭、矛、棍棒等击打，就会持续不断地感受到痛苦和灼热的利害关系。但实际上，地狱之火烧不坏，寒冷地狱的寒冷冻不僵，阿修罗的箭、矛、棍棒的击打也无法杀死，之所以有我存在： 所有这些显现都只是显现而已，并没有真实成立的破绽在揭示这一点。说完就隐身不见了。第三是驳斥利害的过失： 又在某个时候等等。是变化。又在某个时候，当与大成就者萨ra哈巴相见时，我说：成就自在的大尊者啊，以何种障碍来清净？如何修持本尊？以何种方式来救度鬼神？请您赐予我教言。当他赐予教言时，说道：喂，大士，你必须驳斥利害的过失。 ༄༅། །因此，所谓的障碍
English
Yerna ༄༅། །Finding gold after enduring great hardships, and finding gold under a gold mine without expending even a bit of effort, there is no good or bad distinction in the essence of gold in these two situations, just like that. Going to Lhasa (Lhasa) to worship the Jowo statue after enduring great hardships, and a resident of Lhasa (Lhasa) worshiping the Jowo statue without expending even a bit of effort, there is no difference in the essence of blessings in these two situations, just like that. Similarly, all appearances are emptiness, etc. Thus it is taught. Thus, the wisdom that analyzes and determines all phenomena encompassed by appearance, existence, samsara, and nirvana within the state of the one great emptiness is called discriminating wisdom. Decisively determining that samsara and nirvana are the great emptiness, and continuously maintaining that subsequent knowledge, is called the wisdom of realizing selflessness. Therefore, first one must recognize and understand, in the middle one must experience and familiarize oneself, and finally one must gain conviction, this is the most precious key point, so it is said. Someone who only understands superficially says, you have realized emptiness, if I burn you with fire, you will feel hot, if I pour water on you, you will feel cold. If you are struck by arrows, spears, clubs, etc., you will feel pain and heat, if he says that, then as long as all appearances of sentient beings have not merged into the realm of dharmata, the dualistic clinging to self and other will not disappear. As long as it does not disappear, burning with fire will feel hot, pouring water will feel cold, being struck by arrows, spears, clubs, etc., will continuously feel the benefits and harms of pain and heat. But in reality, the heat of hellfire does not burn, the cold of the cold hell does not freeze, the striking of the arrows, spears, and clubs of the Asuras cannot kill, the reason why I exist is: All those appearances are just appearances, and the flaw that they are not truly established reveals this. After saying this, he disappeared. The third is to refute the fault of benefit and harm: Also at some time etc. It is change. Also at some time, when meeting the great accomplished Saraha, I said: Great powerful lord of accomplishment, with what obscurations do you purify? How do you practice the deity? In what way do you liberate the demons and obstacles? Please grant me instructions. When he granted instructions, he said: Hey, great being, you must refute the fault of benefit and harm. ༄༅། །Therefore, the so-called obscuration