English
Like poison, all arising thoughts, without needing to rely on other causes and conditions, naturally liberate through their own power. The so-called "Cherdrol" (instant liberation) is like meeting someone familiar from the past. When thoughts stir towards objects, as soon as they are caught by mindfulness, the mindful one vanishes into the nature of reality. It is said that this is the initial way of guarding without error. Directly entrusting the face of awareness to you, now you look at this realm of awareness. The realm is the palace of Samantabhadra's great bliss, like the vast expanse of the Dharmakaya's sky. This meaning is the ultimate ground of appearance for all dharmas. All containers and contents abide in this realm, without moving from it for even a moment. In the space of this realm, like stars appearing in the ocean, they are complete without mixing separately. The play of the realm, the self-arisen wisdom naturally arises and naturally liberates, like waves stirring from water. The compassionate self-power without good or bad pervades all. Such awareness is like the sky, free from the three examples and conditions. The meaning is that the realm and wisdom are inseparable. The sign is that the play arises and liberates without interruption. If one looks at the essence, the Dharmakaya realm, then there is not even a particle of established dharma. It is the intention of original purity, free from limitations and partiality. If one looks at the nature, the spontaneously accomplished Sambhogakaya's melody, without abandoning the self-illuminating adornment, then all the dharmas of samsara and nirvana appear. All that appears in the objects of the sense consciousness is like stars in the sky appearing in the vast ocean of the Dharmakaya, self-appearing and self-illuminating in a state of uncreated spontaneous accomplishment. The intention of the six aggregates being relaxed, the great equality of samsara and nirvana, the experience of body and wisdom, the palace of great bliss and luminosity, and other self-appearing pure mandalas appear. And if one looks at the way the compassionate, self-arisen Nirmanakaya's wisdom play appears purely, then the wisdom play that naturally arises from the unobstructed self-sound is free from gathering and scattering, and transcends birth and death. Unborn and unceasing compassion, seemingly appearing, yet there is no place of appearance or appearer. Seemingly liberating, yet there is no object of liberation or liberator. All equality is the play of awareness, the intention of gathering and scattering, purity, like waves stirring from the ocean. It does not move from the realm and is without good or bad. It is the nature of awareness.
Chinese
如是般认识的人，会生起难以想象的定解体验，对上师和佛法从内心深处生起信心和定解。入定的时候，在脱离了体验执着的皮囊的明空双运的法界中，无论显现什么三时的分别念，都在没有积累习气的时间里，显现解脱，无有痕迹地清净。后得的时候，将此融入行为非常重要。是否获得稳固，以梦境来衡量。分别念是否在自身解脱，要在遇到恶缘的时候才知道。是否走在正确的道路上，要从入定的力量在后得行为时，以清净显现和慈悲等等来了解。虽然名识和智慧二者都清晰，仅仅在觉性上相同，但是有不能如实认知对境而颠倒执着和如实认知的差别。要知道，具有能取所取的名识会退转，但智慧不会退转。总之，要直接赤裸地认识到超越八识聚的明空本元，离戏自然产生的智慧。光明的意思是，不是断灭空性，而是法界离戏，具有觉性的部分。要知道从基中显现基现的方式，以及从中产生迷乱解脱的方式，迷乱返回到基中后，不可能再次迷乱的方式。八乘宗派的偏执在法界中消融，所有这些颠倒迷乱的显现都直接在自身清净，因此名言的虚假痕迹在法界中消失，如实照见实相。入定的时候，证悟觉性的自性非常重要。除此之外的如同虚空般的空性等等，没有任何必要。在行为的时候，以忆念觉性来持续修持非常重要，所以要那样做。现在将觉性的面目直接指示给你。现在你看着觉性的法界，法界是普贤大乐的宫殿，如同龙钦法身虚空般清明，此乃一切法的究竟显现之基，一切器情都安住于此法界，没有一刹那从此法界中移动，在此法界的界限中各自不混杂。
English
Such a person who recognizes in this way will have unimaginable experiences of definite understanding, and will generate faith and definite understanding in the Lama and Dharma from the depths of their heart. During meditative equipoise, in the realm of luminosity and emptiness inseparable, free from the husk of experiential clinging, whatever thoughts of the three times arise, they are liberated as they arise without any time to accumulate habitual tendencies, and are purified without a trace. During post-meditation, it is very important to integrate this into conduct. Whether or not stability has been attained is measured by dreams. Whether or not thoughts are liberated in their own place must be understood when encountering adverse conditions. Whether or not one is walking on the correct path should be known by the power of meditative equipoise in post-meditation conduct, through pure appearances and compassion, etc. Although both consciousness and wisdom are clear and similar in mere awareness, there is a difference between not recognizing objects as they are and grasping them perversely, and recognizing them as they are. Know that consciousness with grasping and being grasped will revert, but wisdom will not. In short, one should directly and nakedly recognize the primordial luminosity and emptiness that transcends the eight aggregates of consciousness, the spontaneously arising wisdom free from elaboration. "Clear light" does not mean mere nihilistic emptiness, but rather the realm of reality is free from elaboration and has a part of awareness. One should understand how the basis-appearance arises from the basis, how delusion and liberation arise from it, and how, once delusion has returned to the basis, it is impossible to be deluded again. The clinging to the tenets of the eight vehicles dissolves into the realm of reality, and all these deluded appearances of wrong thoughts are directly purified in their own place, so the false traces of terms disappear into the realm of reality, and one sees the state of affairs as it is. During meditative equipoise, it is very important to realize the self-nature of awareness. Other than that, emptiness like the sky and so on is of no use whatsoever. During conduct, it is important to continuously cultivate mindfulness of awareness, so remember to do that. Now, to directly introduce the face of awareness, now look at this realm of awareness. The realm is the palace of Samantabhadra's great bliss, clear like the sky of Longchen Dharmakaya, this is the ultimate ground of appearance of all dharmas, all containers and contents abide in this realm, and there is not a single moment of moving from this realm, and within the limits of this realm, they are not mixed separately.
Chinese
如同海面上星辰闪耀般圆满，法界之嬉戏，自生之智慧，自显现且自解脱，如水面波浪涌动般，无有善恶之大悲妙用遍及一切。如是觉性，犹如远离三过之虚空。意义是法界与智慧无二无别，征相是嬉戏无碍显现而解脱。本体若观照法身之法界，则无有丝毫实有之法尘，原始本净之见解广大且无有偏颇。自性任运成就报身之音声，若观照不舍自明之庄严，则轮回涅槃之诸法，显现为感官对境之所有一切，于浩瀚法身之大海中，如虚空星辰般显现，于不造作任运成就之状态中，自显现且自明，六聚放松之见解。显有世间清净平等大，身与智慧之体验，大乐光明之宫殿等自显清净处之坛城等显现，以及若观照大悲自生化身之智慧嬉戏清净处之显现方式，则从自生无碍之自音声中，自显现之智慧嬉戏无有聚集消散，超越生灭。未生未出未灭之大悲。虽似显现却无有显现之处与显现者。虽似解脱却无有解脱之物与解脱者。一切平等性智慧之嬉戏，聚集消散清净处之见解，如海面波涛涌动。未曾动摇于法界且无有善恶，如是觉性之自性，若能认识到，则定解之体验不可思议亦会显现，且对上师与佛法从内心深处生起信心与定解。如是说。༈ 心与觉性之辨别。问：请写心与觉性之差别。答：此应做此不应做，以及烦恼分别念等，执着于六根之对境，分辨好坏等，希求恐惧取舍者，称之为心。彼等无论如何显现，亦无需希求恐惧取舍之刹那觉知，不失其鲜活度。未被昏沉与好坏念头所染污之赤裸觉空，称之为觉性。心之所有部分皆为能取所取之念
English
It is complete like the stars shining in the sea. The play of the expanse, the self-born wisdom, self-arising and self-liberating, like waves moving from water, the compassionate play without good or bad pervades all. Such awareness is like the sky free from the three faults. The meaning is that the expanse and wisdom are inseparable. The sign is that the play arises and liberates without obstruction. If you look at the essence of the Dharmakaya, there is not even a particle of established dharma. The view of the original purity is vast and free from bias. If you look at the spontaneously accomplished Sambhogakaya, the unabandoned self-luminous ornament, then all the phenomena of samsara and nirvana appear as objects of the senses. In the vast ocean of Dharmakaya, like the stars in the sky, they appear in a state of uncreated spontaneous accomplishment, self-appearing and self-luminous, the view of the six aggregates being relaxed. The great purity and equality of appearance and existence. The experience of body and wisdom. The palace of great bliss and luminosity, etc., appear as mandalas of self-appearing pure places. If you look at the manifestation of the wisdom play of the compassionate self-born Nirmanakaya in pure places, then the wisdom play self-arising from the unobstructed self-sound is free from gathering and scattering, beyond birth and death. Unborn, uncreated, unceasing compassion. Although it seems to arise, there is no place to arise and no one to arise. Although it seems to be liberated, there is no object to be liberated and no one to be liberated. All is the play of equality and awareness. The view of gathering, scattering, and pure places is like waves moving from the ocean. It does not move from the expanse and there is no good or bad. If one recognizes such a nature of awareness, then an indescribable experience of certainty will arise, and deep faith and certainty will arise in the lama and the dharma. So it is said. ༈ Differentiation of Mind and Awareness. Question: Please write the difference between mind and awareness. Answer: This should be done, this should not be done, and afflictions, thoughts, etc., clinging to the objects of the six senses, distinguishing good and bad, etc., those who seek fear and acceptance are called mind. No matter how they appear, there is no need to seek fear and acceptance. The naked awareness-emptiness that is not tainted by dullness, good thoughts, or bad thoughts is called awareness. All parts of the mind are grasping and holding thoughts.