Reminds me of what Guru Padmasambhava wrote in the
Self-Liberation through Seeing with Naked Awareness
Especially number 21 (or Chinese number 20).
(there's a very nice Chinese recording of this text by a Female
voice, though the translation isn't as good as the English one, but
still nice: http://bbs.fjdh.com/thread-13945-1-1.html
)
18. Then, as for the instruction for exhausting the six
extremes and overthrowing them:
Even though there exist a great many different views that do not
agree among themselves,
This “mind” which is your own intrinsic awareness is in fact
self-originated primal awareness.
And with regard to this, the observer and the process of observing
are not two different things.
When you look and observe, seeking the one who is looking and
observing,
since you search for this observer and do not find him,
At that time your view is exhausted and overthrown.
Thus, even though it is the end of your view, this is the beginning
with respect to yourself.
The view and the one who is viewing are not found to exist
anywhere.
Without it¡¯s falling excessively into emptiness and non-existence
even at the beginning,
At this very moment your own present awareness becomes lucidly
clear.
Just this is the view (or the way of seeing) of the Great
Perfection.
Therefore understanding and not understanding are not two different
things.
19. Although there exist a great many different
meditations that do not agree among themselves,
your own ordinary present awareness is directly penetrating.
The process of meditation and the one who meditates are not two
different things.
When you look for the meditator who is meditating or not
meditating,
since you have searched for this meditator and have not found him
anywhere,
at that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the
beginning with respect to yourself.
The meditation and the meditator are not found to exist
anywhere.
Without it¡¯s falling under the power of delusion, drowsiness, or
agitation,
your immediate un-fabricated awareness becomes lucidly clear;
and this unmodified state of even contemplation is
concentration.
Therefore remaining in a calm state or not remaining in it are not
two different things.
20.
Although there exist a great many different kinds of behavior,
which do not agree among themselves,
your own self-originated primal awareness is the Unique
Sphere.
Behavior and the one who behaves are not two (different
things).
When you look for the one it is who behaves with action or without
action,
Since you have searched for the one who acts and have not found him
anywhere,
At that time your behavior is exhausted and overthrown.
Thus, even though it is the end of your conduct and behavior, this
is the beginning with respect to yourself.
From the very beginning neither behavior nor the one who behaves
have existed (as separate realities).
Without its falling under the power of errors and inherited
predispositions,
your immediate awareness is an un-fabricated inherent
clarity.
Without accepting or rejecting anything, just letting things be as
they are without trying to modify them,
such conduct or behavior alone is pure.
(Therefore) pure and impure action are not two (different
things).
21. Although there exist great many different fruits that
do not agree among themselves,
the nature of the mind that is inherent awareness is (none other
than) the spontaneously perfected Trikaya.
What is realized and the one who realizes it are not two (different
things).
When you look for the fruit and for the one who has realized
it,
since you have searched for the realizer (of the fruit) and have
not found him anywhere,
at that time your fruit is exhausted and overthrown.
Thus, even though it is an end to your fruition, still this is the
beginning with respect to yourself.
Both the fruition and the one who has attained the realization are
found to not exist anywhere.
Without its falling under the power of attachments or aversions or
of hopes and fears,
your immediate present awareness becomes spontaneously perfected
inherent clarity.
Understand that within yourself the Trikaya is fully
manifest.
(Therefore) this itself is the fruition of primordial
Buddhahood.
(For Chinese version each number is deducted by 1, so English 18 =
Chinese 17 and so forth)
十七
下面的开示，将为你穷究六种边见，并推翻其说。
不论当前的知见学说，立论何等分歧，
所谓的心性，便是你的本觉，
它是自然生起的无上觉性。
应知，观者及观照本来不二，
当你观照，不妨寻找观者为谁，
若遍寻不得，
此一妄见便顿现其穷，而自然瓦解。
这妄见一了，即是你重生的一刻。
知见及持此知见之人并无分别，
若能不落入空见或空境，
当下的觉性顿显空明，
这便是大圆满见。
于是，不论识与不识，亦无分别。
十八
不论当前的修行方法，立论何等分歧，
你的日常觉心，具有透视观照的能力。
应知，修持与修持者本来不二，
不论你在修行与否，不妨寻觅一番修持之人，
若遍寻而不得修持之主体，
你的修持便顿现其穷，而自然瓦解。
修持一旦放下，便是你重生的一刻。
你若能既不落幻境，也不昏沉散乱，
当下无染的觉性自现光明朗净，
这毫不造作的觉照，便是专一定境。
如此，入定或不入定，本非二境。
十九
不论当前的行事标准，是何等的分歧，
你本具的元觉，却是唯一本体。
应知，行为与行者本非二事，
不论你正在造作或无事，不妨观察一下，
是否有一行者存在，
若遍寻行者而不可得，
你的行事便顿现其穷，而自然瓦解。
造作停止的那一刻，便是你的新生。
无始以来，事行与行事之人本无分别，
你若能不落入妄见，染着习气，
当下的觉性剎那归于清净无染。
既不相应，也不排斥，随顺事物，不加修整，
唯此道行，方称清净无染。
如此，净行与不净行，亦本来不二。
二十
不论当前的悟境证果，是何等的分歧，
心性的本质就是本觉，亦即本来圆满的法报化三身。
应知，悟境与悟者本来不二，
你不妨寻找一下悟境及悟者。
若遍寻悟者而不可得，
你的悟境便顿现其穷，而自然瓦解。
悟境一旦寂灭，便是你新生的一刻。
悟境与悟者皆觅不可得，
你又不落于执着或贪瞋惧情，
当下的觉性便归于本来的清净无染。
只要了悟法报化三身圆具于你内，
此即无上佛果。