Phurpa Tashi Rinpoche has completed the four visions of Togal and is a heart-son of Achuk Lama Rinpoche. His website can be seen at http://www.krmzz.org/ (in mainly Chinese)
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究竟胜义之教言——精要明镜
全知无垢光尊者著
普巴扎西仁波切译
Advice on the Ultimate Definitive Meaning - Clear Mirror of Essential Points
Authored by the Omniscient Drimed Ozer -- Stainless Light (Longchen Rabjam)
Translated into Chinese by Phurpa Tashi Rinpoche
顶礼全知无垢光尊者！
Homage to the Omniscient Drimed Ozer !
总摄浩瀚诸佛之坛城，无量大悲力与事业相。
具德上师百部胜遍主，一切时处顶礼莲师足。
Embodying the vast multitudes of all Buddhas' mandalas
Manifesting enlightened activities and power of infinite compassion
Supreme pervasive lord of the hundred sections, the exalted Guru
Always paying respect and prostrating at Padmasambhava's feet.
哎玛!具缘瑜伽士请谛听，如今我等已圆满获得暇满人身，值遇
大乘法宝，具此如法行持正法之际，切勿无义虚度人生，当作清净
究竟意乐为妙。
Ema! Yogi of karmic affinity, please listen carefully, now that we have obtained perfectly the human body with its freedoms and endowments, having met the jewel of the Mahayana teachings directly, at this juncture of being able to properly engage in Dharma practice, do not squander your human life meaninglessly, it is best to generate the pure and ultimate motivation.
教法乘次无量，入乘之门众多，演说之词聚亦广大，然若未能
修持真实义之精华，胸中虽持十万之多法函，临终之时亦难获真实
利益。
There are immeasurable vehicles and levels in the teachings, the methods to access the vehicle are numerous, the collection of expounded teachings are likewise extensive. However, if one is not able to practise the essence of the absolute meaning, then even if one cradles as many as a hundred thousand Dharma tomes in your bosom, at the point of death, it would still be difficult to derive true benefit.
闻思所知功德虽具无量，但自心与法不相融合，则无法调顺烦
恼怨敌。无论如何，若未脱离无益之思绪，纵能自在三界，仍不可
心生满足。
Although one possesses limitless qualities arising from the knowledge of listening and contemplation, if the mind is not integrated with the Dharma, there is no way to pacify the enemies of mental afflictions (kleshas). No matter what, if one is not free from useless thinking, even if one has control over the three realms, there is no way for contentment to be produced in the mind.
若不作死时不定之准备，临终之时则不成必要之大义。未修习
自过自调伏而观无边净相，以贪嗔之发心，故不入大乘法门。三界
六趣之有情无一未曾做过自己父母，若未以相续大悲菩提心而发清
净誓愿，则不能开启利他宝藏之门。
If one is not prepared for death which has indefinite timing, you will not accomplish the great goal at the moment of death. If one has never engaged in refining and overcoming one's own faults, while training in vast pure perception; with the motivation of desire and aversion, one will not be able to enter the door of Mahayana teachings. All the sentient beings in the three realms and six dimensions of beings have been our parents without any exception. If one has not generated great compassion and Bodhichitta in one's mindstream and made a pure aspiration, the treasure door of benefitting others will not be opened.
未于大恩上师生起较佛尚胜之敬信，则不获加持。若未获真实
加持融入自心，则不生证悟之芽。内心未起现证悟，口头空言之了
知境界，故不得菩提胜果。
If to the Guru of great kindness, one has yet to produce the reverent faith that he/she is more supreme than even the Buddha, one cannot receive blessings. If the authentic blessings have not been absorbed into one's mind, the sprout of realisation cannot grow. If one's mind has not generated realisations, the empty words of intellectual understanding will not bring the superlative fruit of bodhi (enlightenment).
总之，自心与法若未融契，仅具道貌之形相，则无实义可谈。
仅思维养护生命而为所依，则无意义。
In summary, if one's mind has not merged with the Dharma, with only a facade of the Dharma path, there is nothing worth discussing. With only the intention of nurturing and protecting this life, such kind of reliance is meaningless.
观修上师瑜伽，宜专一而祈祷。所做任何善行，皆缘为利一切
有情父母。所生任何苦乐、贤劣，皆观为上师之大悲。
Meditating on the Guru Yoga, you should pray one-pointedly. Whatever positive deeds you perform, the object should be to benefit all sentient beings who have been our parents. Whatever suffering or joy, good or bad takes place, view everything as the Guru's great compassion.
自明自现无执之界中，不改不作松缓而住，所生任何忘念，当
识其本面解脱，一切均成法性之游舞，虽不作毫许缘依相状之修，
然刹那亦不流于庸俗迷乱漂散之际。一切威仪于无散正念中，六聚
见闻等如何起现，皆修炼为无实幻化之妙力，并得中阴自在。
In the self-luminous, self-appearing state without any grasping, without altering or fabrication, rest relaxedly. When any thought arise, recognise its fundamental nature and liberate it. Everything will become the dance of dharmata, even though there is not the slightest effort (in sustaining a) object or form in the meditation, one does not get swept away by ordinary delusion for even an instant. All conduct is carried out in non-distraction and mindfulness. The six heaps- sight and sound and so forth- however it appears, are all a training in the energy of non-substantial illusion. Freedom in the bardo is attained.
总之，一切时处，任何所作皆成正法，众善回向菩提。若如是
行持，不但圆满上师之密意，且成教法之传人，既回报父母之恩，
二利任运自成，如是（之意）铭记心中，即使与吾亲遇，较此更胜
之教言亦无所说。故于一切时处当于心中修持。
To sum it up, at all times and places, all actions becomes the proper Dharma, all virtues are dedicated to Bodhi. If one practises in this way, it will not only fulfill the Guru's secret intent, but one will also become a holder of the transmission of the teachings, thereby repaying the parents' kindness, spontaneously accomplishing the two benefits (of self and others). Bear this (meaning) in your mind, even if one meets me personally, there is nothing more to say that is more sublime than this teaching. Therefore, at all times and places, practise in this way in your mind.
法王龙钦绕降波（无垢光尊者）著于刚日托嘎之山顶处。善也！
The Dharma King Longchen Rabjam (Drimed Ozer) composed this at the Gangri Togal mountain-peak. May it be virtuous!
此《究竟胜义之教言——精要明镜》由全知无垢光尊者著述，
含义深广，对实修具有极强的指导意义。若要真实辨清楚究竟功德
与相似见解之差异，唯有将文义付诸禅修，获得实际领受方能无误
理解。无论是释伽佛、印度八十大成就者，还是汉藏历代祖师均以
禅修证悟本体而承办自利利他的宏伟事业，我等唯有亦步亦趋、法
随法行、精进修持，那么离苦得乐的日子终将到来！
This "Advice on the Ultimate Definitive Meaning - Clear Mirror of Essential Points" was written by the Omniscient Drimed Ozer, its meaning is profound and vast, and it has a extremely great value for guiding practice. If one wishes to truly distinguish between the ultimate qualities and the view-points that only bear a semblance, then the only way is to saturate all of one's meditations with the meaning of this text. The flawless understanding can only arise after obtaining actual experience of this. Whether it is Buddha Shakyamuni, the eighty Mahasiddhas of India, or the past Chinese masters, they have all proceeded through meditation to realise the fundamental essence and have thus accomplished the glorious activities of benefitting self and others. We should likewise follow in their footsteps, practising the Dharma accordingly and exerting our diligence. Then the day of ending suffering and obtaining bliss will finally arrive!
愿一起众生均成就与无垢光尊者无别之虹光身！
May all sentient beings accomplish the same state of rainbow light body as Drimed Ozer!
何谓解脱 What is liberation?
普巴扎西仁波切 Phurpa Tashi Rinpoche
有时候由于不理解的原因，我们会觉得，解脱只是一个名词，好像与我们的生活、我们的世界没有关系，西方极乐世界也只是距离我们非常遥远的另一个时空。如果这样理解解脱，那么我们可能永远生不起追求解脱的坚定信心。
Sometimes due to a lack of understanding, we will think that
'liberation' is just a word that doesn't have any relation to our
lives or our world. Sukhavati (Amitabha Buddha's pureland) is just
another dimension that is extremely remote from us. If this is the
way we understand, then we would forever be unable to generate the
firm faith in seeking liberation.
一、解脱就是大自在
1, Liberation is great freedom and ease
那究竟何谓解脱？解脱的意义极其深广，虽然不是言语思维所能企及的境界，但若以我们现前常用的词句来描述，最贴切的说法即是获得永恒不变的自在。
Then what is 'liberation'? The meaning of 'liberation' is very
profound, it is not a state that can be fathomed by ordinary
language or thought. But going by our usual parlance, the closest
way to describe it would be an eternal unchanging freedom and
ease.
曾有一位居士问我，佛教最高的境界是什么？是不是长时间不起现粗大妄念，安住于平静状态，就是“佛教最高的境界”？我想这样的状态恐怕不是吧！色界、无色界天人可以于无念中安住六千、八千大劫，但并未超越轮回，因缘和合之时还会起现粗大妄念而堕落，这样的世间禅定可不是我们追求的目标啊！
Once, a layperson asked me, "What is Buddha's highest state? Is it
to be in a state without thoughts for a long time, remaining in
peace? Is that the highest state of Buddha?" I am afraid to say
that this is not so! In the form and formless heavenly realms, the
devas can remain without thought for 6000 or 8000 great eons, yet
they are still unable to transcend samsara. When causes and
conditions arise, they will still give rise to gross thoughts and
fall from their state. This kind of worldly meditation is not our
goal!
所谓的出世间禅定乃至我们所追求的解脱，也就是佛教最高之境界又是什么呢？站在生活的立场之上，就是当你在现实生活中无论面对何种境遇，成败、苦乐、得失、讥毁、赞誉等等，一切生活显现不会束缚你的内心。当你达到圆满自在之时，就是佛教最高的境界，他就是解脱！
Our goal for liberation is what is termed 'supramundane' or 'beyond
worldly' meditation, this is the highest state of Buddha. When you
are facing situations, whether success, failure, happiness,
suffering, gain, loss, praise/fame, criticisms etc. all of life's
appearances would not bind your mind. When you have reached such a
perfect ease and freedom, then this is the Buddha's highest state.
This then is liberation!
为了对解脱生起坚定的信心，我们必须首先知道什么是解脱，否则很可能缘木求鱼，一无所获。正如之前所言，从世间的词句之中我们已经知道，所谓的解脱就是可以获得永恒不变之自在。而当前我们不能形成圣者的最大过失，就在于时时被轮回牵着我们的身心而行走。换句话说，身心不自在就是凡夫。
In order to have a firm faith in liberation, we need to know what
liberation is. Otherwise, it is like climbing a tree to catch a
fish, nothing will be gained. Just as I've said, from the worldly
terminologies, we already know that liberation is an eternal
unchanging freedom and ease. And at the present time, the main
problem causing us to be held back from becoming a noble being is
because our bodies and minds are constantly constrained by samsara.
In other words, if our bodies and minds are not free then we are
ordinary beings.
二、凡夫不自在的种种显现
2. Various signs of a lack of freedom in ordinary
beings
有时候我们可能会认为，在面对现实生活的时候已经很自在了。比如想站起来就站起来，想坐就坐，想吃喝就吃喝，不是很自在吗？不。细致想想，这一切都是被外缘牵着行走。
Sometimes, we may think that we are already very free in dealing
with our real life. For example, when we want to stand, we can
stand up; when thinking of sitting, we can sit down. If we think of
eating, we can proceed to eat. Isn't that freedom already? No. If
we think carefully, all these actions are still under the control
of external conditions.
从生活的角度来说，生活呈现不同的形象而束缚着我们不同的情绪。生活如同导演，我们如同演员，导演让我们怎么演，我们就得怎么演，完全在导演的控制之中。比如，谁若在我们面前说了一句不好听的话，我们是不是立即就会被控制，不自觉地脸红、愤怒、甚至恶语相向？谁若在我们面前夸奖我们或者我们的孩子，我们是不是自然而然地欢喜，或者自以为善意地“谦虚”几句？这些“下意识”的反应来得太快，以至于我们还没意识到“被控制”，就已经完全缴械投降了。这种“被控制”的“自在”，正是烦恼、习气沉重的表现。现前我们就要转变这种状态，要把自己变成导演，我来控制一切，我要自己达到自在。
From the point of view of living, life presents different facets
that lock us into different emotions. Life is like the director and
we are the actors. What the director wishes us to act, we have to
follow absolutely, we are under his power. Just like if anyone says
something unpleasant to us, aren't we completely under its power,
our face reddening without knowing it, anger and even vulgar
language will ensue? If anyone praises us or our children, are we
not also naturally pleased and joyful? Or we may just say some
well-meaning words of humility? All these subconscious responses
are too fast, so that we are not aware of being 'controlled', thus
surrendering completely to our automatic responses. This type of
'enslaved' freedom is really a sign of heavy mental afflictions and
habitual tendencies. Now, what we need to do is to reverse such a
state and become our own directors. We should take control of
everything and attain liberation / freedom.
若从梦境来说，我们现在时时被梦牵着行走，得不到自在。有些可能会说，我现前没梦了。但即便你没有梦，在梦中你还是不能做到自主，整个晚上没有梦，就说明你依然被无梦的状态而牵引。如果你认为能做到自在，那你能把无梦转变成有梦吗？现前做不到。相反，你又能把有梦转变成无梦吗？同样也做不到。我们现前能做的就只有等待着晚上入睡做梦之时，有梦，则跟随着梦境而漂泊，无梦，依然跟随着无梦而迷乱。是这样吗？若是，这就充分说明我们并不自在，这样的不自在可不是圣者的标志。若是自己能控制一切梦境，能自在地把有梦变成无梦，无梦变成有梦，获得自在的时候，就是佛教最高的境界。
If we talk about our dream state, then we are now always being
governed by our dreams, with no freedom. Someone might say, but now
i don't dream anymore. However, even if you have no dreams, you are
still unable to have any autonomy/self-control in a dream. Even if
the whole night is without any dreams, this still says that you are
still being dominated by the state of no-dreams. If you consider
that you are free, then why are you unable to transform the state
of no-dream into a dream? Conversely, when a dream arises, can you
transform it into the state of no-dream? Similarly one is unable to
do this. What we are only able to do at this point is to fall
asleep at night and drift according to our dreams if they arise,
and to be in a state of confusion/ignorance if there are no dreams,
isn't that so? If so, then this sufficiently says that we are still
not free. This lack of freedom is not the mark of a noble being. If
one is able to control all dream-states, transforming dreams into
non-dream, non-dreams into dreams, having such level of control and
freedom, then this is the Buddhism's highest
state.
三、解脱的功德
The qualities of liberation
现前很多人在面对现实生活之时都觉得非常空虚或者烦恼，这些不悦意的现象都是被轮回乃至世间牵引的显现。当我们获得解脱、得到自在的时候，我们便可以自主安排世间的一切，而不再被世间所束缚。从这个角度当中就能知道，一切痛苦都源于不自在，现前我们行持一切善法的目的就是为了解脱而达到圆满的自在。这种圆满的自在境界用另一句话描述，就是永恒不变的快乐。
Nowadays many people feel very empty or have various negative
emotions about their life. These unpleasant predicaments are due to
being shackled by samsara or worldly displays. When we attain
liberation and freedom, we will be able to handle everything in
this world independently and not be confined by this world. From
this point of view, we know that all suffering comes from the lack
of independence or freedom. All our efforts now in practising
positive deeds are for attaining this perfect freedom . This
perfect state of freedom, to express it in another way, is an
eternal unchanging happiness.
想一想，为何世间人视为最大痛苦的临终，历代高僧大德却可以喜悦面对？就是因为他们内心已经达到自在，此时所谓的痛苦和恐惧早已呈现为法界之庄严，西方极乐世界乃至光明刹土即在眼前。所以他们的喜悦是已获得自在的表现。
Think about it, why do the great masters of the past delight in
facing death which is seen by ordinary people as the event of
greatest suffering? That is because their minds are freed. So what
is normally seen as suffering and fear manifests as the ornament of
dharmakaya, and the western pureland of Dewachen, the clear-light
pureland and so forth are before their eyes. Thus their joy is an
expression of their attainment of freedom.
当获得解脱之时为什么会没有烦恼？因为此时已经断绝烦恼之根源。但是在还没有达到自在之前，我们离解脱还是极其遥远的。此时就应该依靠所传讲的四种厌离心即观人身难得、寿命无常、轮回过患与业之因果四共前行对轮回生起厌离，并且依它生起出离之心而去追求解脱之道。
When we are liberated, why is there nothing to be afflicted by?
That is because we have severed the root of mental afflictions.
However, before reaching this freedom, we are still very far from
reaching liberation. At this point, we should rely on the teachings
on the four mind-turnings and contemplate the precious human life,
impermanence, flaws of samsara and karma cause-and-effect as the
four common preliminaries to develop renunciation for samsara and
seek liberation.
只有对轮回产生厌离，对解脱的功德利益产生信解，我们才能生起坚定的追求解脱之心。所以这些关于解脱的教言一定要铭记于心，并且一定要去细细思维。非常重要！
Only by having revulsion for samsara can we develop faith and
understanding in the benefits of liberation. Then we will develop a
firm mind in seeking liberation. So all these teachings concerning
liberation should be kept deep in your heart, and repeatedly
contemplated carefully. This is very important!