English
In the vast mandala, there is no distinction for those who have not received empowerment. For example, to a person born blind who has never seen white, no matter how much you describe white, they cannot understand it. A child who has not seen the spontaneously perfect mandala, without generating wisdom, cannot understand through words. Just as understanding white is possible by seeing only half of it, so too, for them, the wisdom eye of the Victorious Ones is opened. The great eye of prajna-wisdom, non-conceptual, is originally like that; unseen, it leads to confusion. The characteristic of knowing is fusion, and there is nothing other than that. Fusion is clear; rest in the equality of non-conceptuality. In that mandala, all-pervasive with center and edges, the four liberations and five wisdoms, etc., are gathered. The untransformed alaya, in that place, the gaze is clear and unwavering, is the dharmakaya of the Buddhas of the three times. Knowing that is the wisdom of the Buddhas. In that place, by allowing one knowing to encompass all, the bodhichitta empowers the dharmakaya. The awareness that understands its meaning is empowered with self-mastery. Vase empowerment, secret empowerment, the arising of wisdom, and all the pith instructions, these are the complete four empowerments. Conceptual suffering, naturally liberated, easing the breath, is the king of all, prophesied as the dharmakaya. In this, there is no obscuration, naturally pure in its own place. Complete with all accumulations, without accumulating, naturally present. Without traversing the bhumis, naturally surpassing the bhumis. Without cause and effect, the supreme fruit of spontaneous accomplishment. The views of the lower vehicles, with external appearances, for Dzogchen, the sequence of empowerments, whether obtained or not, have no labels. Non-existence and equality, the only spontaneously accomplished. View is free from grasping, so there is nothing to see. Conduct is free from acceptance and rejection, so there is nothing to practice. Samaya is free from dualistic grasping, so there is nothing to protect. Samadhi is without object, astonished and equal. Divided into nine vehicles, but in essence, gathered into one. The king of awareness, self-mastery, spontaneously accomplished. One knowing, all skilled, the skilled one, spontaneously accomplished. Unspeakable, free from speech, hearing, spontaneously accomplished. Without doing, without action, pith instructions, spontaneously accomplished. Not taking, not protecting, non-grasping, the supreme samaya. Not passing away, not decaying; if it passed away, then all the scriptures would decay. Thus it is said. From "The Definitive Knowledge of Bodhichitta," the fifth chapter, which teaches empowerment and samaya. Then, the Samantabhadra who teaches bodhichitta, spoke this sequence of view, meditation, and conduct. Bodhisattva Vajrasattva, listen well, the proximate cause of samsara is conceptual thought and ignorance.
Chinese
是。涅槃是法界和智慧本身。 实际上，二者都包含在全知的心中。 从那之中产生的显现，被认为是自性清净的。 由于无明、平凡的贪嗔，而流转轮回。 通达平等之义，远离取舍。 舍弃轮回的方法是获得它。 它来自于佛陀的教言和上师的口诀。 轮回、涅槃、善与恶，一切 都是如梦如幻，没有自性。 如阳焰之声，连阳焰都不如。 一切都是错觉，否则就是真实的。 没有错觉的基础，就不会产生错觉。 总之，因为没有真实，所以不会产生。 因此，从无中生无，真是奇妙。 它本身从无中获得，无处可住。 它本身是，因此舍弃不存在，具足一切。 对于什么都不分别，无所见，是见解之最。 如果这样了解见解，就不会浪费一切。 一切自性光明，不分别。 把握住它，就舍弃了勤作的疾病。 不寻找它，安住其中，就是禅修之最。 它是阿赖耶识，不造作，不变，光明。 如果像大象陷入泥潭，野马奔跑一样， 就安住于不追随它，像对待其他人一样。 如果大象很大，就安住于开启之橛。 如果野马跑得很快，就系于关闭之橛。 在它的状态中，安住于座间休息， 习惯并放开开启之橛。 如果不在它的状态中安住于座间休息， 大象和马就会被外缘所束缚。 在调整开启、关闭的外缘和木橛时， 不要从明点菩提心中退失。 不要特意舍弃，安住于不作意的状态。 舍弃与无过，是菩提心的状态。 调整并舍弃，是具有决定、见解执着的木橛。 在外缘中习惯，无论如何奔跑都没有过失。 通达大圆满并习惯的瑜伽士， 无论如何行持，都不会退失明点的状态。 大圆满是习惯并通达的禅修。 所有被说出的法，一切 都在阿赖耶识广大之中。 一切法都变成不造作的菩提心， 无论行持什么，都与不造作的菩提心合一。 在阿赖耶识不造作的状态中行持， 对于一切法，没有不行持的。 对于什么都不安住、不分别、不行持， 无行持是阿底瑜伽的行持。 如是说。菩提心知识边际中，开示见、修、行三者的章节，第六。
English
Is. Nirvana is the realm of reality and wisdom itself. In reality, both are contained in the mind of the omniscient. The appearances that arise from that are considered to be self-purified. Due to ignorance, ordinary attachment and aversion, one wanders in samsara. Understanding the meaning of equality, one is free from acceptance and rejection. The method of abandoning samsara is to attain it. It comes from the Buddha's teachings and the Guru's instructions. Samsara, nirvana, good and evil, all are like dreams and illusions, without inherent existence. Like the sound of a mirage, not even like a mirage. Everything is delusion, otherwise it is reality. Without a basis for delusion, delusion cannot arise. In short, because there is no reality, it does not arise. Therefore, it is wonderful that nothing arises from nothing. It itself is obtained from nothing, there is no place to abide. It itself is, therefore abandoning does not exist, it possesses everything. For what is non-conceptual, without seeing, is the best of views. If you understand the view in this way, you will not waste everything. Everything is self-luminous, non-conceptual. By grasping it, you abandon the disease of effort. Without searching for it, abiding in it, is the best of meditation. It is the Alaya, uncreated, unchanging, luminous. If it is like an elephant sinking in the mud, a wild horse running, abide in not following it, like treating others. If the elephant is big, abide in the opening peg. If the wild horse runs fast, tie it to the closing peg. In its state, abide in the breaks between sessions, get used to it and release the opening peg. If you do not abide in the breaks between sessions in its state, the elephant and horse will be bound by external circumstances. When adjusting the opening and closing circumstances and pegs, do not fall away from the bindu bodhicitta. Do not deliberately abandon it, abide in a state of non-action. Abandoning and without fault, is the state of bodhicitta. Adjusting and abandoning, is having a peg of determination and clinging to views. Get used to it in external circumstances, there is no fault in running however you want. The yogi who has realized and become accustomed to Dzogchen, no matter how he acts, he will not fall away from the state of bindu. Dzogchen is the meditation of becoming accustomed to and realizing. All the dharmas that are spoken, all are in the vastness of the Alaya. All dharmas become uncreated bodhicitta, no matter what you do, unite with uncreated bodhicitta. Acting in the uncreated state of the Alaya, for all dharmas, there is nothing that is not acted upon. For what does not abide, does not conceptualize, does not act, non-action is the action of Ati Yoga. Thus it was said. From the Edge of Knowledge of Bodhicitta, the sixth chapter, which explains the three: view, meditation, and action.
Tibetan
། དེ་ནས་བྱང་ཆུབ་ཀྱི་སེམས་སྟོན་པ་ཀུན་ཏུ་བཟང་པོས། མཁས་ཤིང་རྒྱུད་དགྲོལ་སྒོར་བསྡུ་བའི་འདི་གསུངས་སོ།། སེམས་དཔའ་རྡོ་ རྗེ་ཆེན་པོ་ལེགས་པར་ཉོན་ཅིག།ཆོས་རྣམས་ཐམས་ཅད་མཚན་ཉིད་ཇི་ལྟར་བསྟན།། ཆོས་རྣམས་ཀུན་རྫོབ་དོན་དམ་མཚན་ཉིད་དེ།། ཀུན་རྫོབ་མཚན་མའི་ཆོས་ལ་རྣམ་པ་གསུམ།། འཁོར་བའི་ཆོས་དང་མྱ་ངན་ འདས་པའི་ཆོས།། མྱ་ངན་འདས་པ་ཆེན་པོའི་ཆོས་དང་གསུམ།། མྱ་ངན་འདས་པའི་ཆོས་ལ་བཞི།། གཉིས་པོ་གེགས་ཏེ་གཉིས་པོ་ཆོས་དང་ལྡན།། འདས་ཆེན་འཁོར་བ་གཉིས་པོ་རེ་རེ་འགེགས།། དོན་དམ་ཆོས་དེ ཀུན་དང་བྲལ།། ཤེས་བྱ་ཐབས་ཀྱི་མཚན་ཉིད་འདི་ལྟར་བསྟན།། རང་ངོ་ཤེས་བྱའི་མཆོག་ཤེས་ཤེས་རབ་སྟེ།། ཀུན་ཆ་རྫུན་པར་འདྲེན་པ་ཐབས་ཞེས་བྱ།། དེ་རེ་ལའང་ཐབས་དང་ཤེས་རབ་གཉིས།། ལྟ་བ་རང་རེའི ཤེས་བྱ་ཆོག་ཤེས་པ།། དེ་ནི་ཤེས་རབ་ཀྱི་ཤེས་རབ་ཡིན།། སྤྱོད་པས་དེ་དོན་ཉམས་ལེན་ཤེས་རབ་ཐབས།། ལྟ་བས་ཐེག་པ་རང་རེའི་དོན་ཤེས་པ།། དེ་ནི་ཐབས་ཀྱི་ཤེས་རབ་ཡིན་པར་བཤད།། དེ་བཞིན་རྗེས སུ་སྤྱོད་པ་ཐབས་ཀྱིས་ཐབས།། དེ་ཕྱིར་ཐེག་བའི་འཇུག་སྒོ་ཐམས་ཅད་ཀུན།། ཐབས་དང་ཤེས་རབ་ལྟ་སྤྱོད་འབྲེལ་ནས་འགྲུབ།། ཐེག་པ་སོ་སོའི་དྲི་མ་འདི་ལྟར་བཀྲུ།། དཀར་ནག་བརྗེས་ཏེ་ནག་པོ་དོར་བར བྱེད།། ནག་པོ་མི་སྤང་ནག་པོ་དབང་དུ་བྱེད།། དཀར་ནག་ཀུན་ཡོང་འབྲས་བུ་འཕྲལ་ལ་སྦྱོར།། རྙོག་ཆུ་མ་དགུལ་ཁད་ཀྱིས་འདག་པ་འདྲ།། དེ་རྣམས་མི་འབྲལ་དྲི་མ་ཁད་ཀྱིས་དག། དེ་རྣམས་རྣམ་དག་མི སྤང་ཐབས་ཀྱིས་ཅིག་ཅར་བྲལ།། ནོར་བུ་ཆུ་དངས་རྙོག་ཆུར་བཅུག་དང་འདྲ།། ཐེག་པ་ཆེན་པོའི་ཚོགས་རྣམས་འདི་ལྟར་བསག། ཇི་སྙེད་ཆོས་ཀུན་བསོད་ནམས་ཡེ་ཤེས་གཉིས།། ཤེས་རབ་ཡེ་ཤེས་མཆོག་རྟོགས ཡེ་ཤེས་ཉིད།། བསོད་ནམས་ཚོགས་གསོག་ཐེག་པ་གསུམ།། དེ་ཉིད་དུ་མ་བསགས་པས་ཚོགས་ཞེས་བྱ།། འབྲས་ལ་ཚོགས་གསོག་གསང་སྔགས་ཐེག་པ་བཞི།། བསོད་ནམས་ཚོགས་དང་ཡེ་ཤེས་འབྲེལ་པར འདོད།། འབྲས་གནས་ཡེ་ཤེས་གཅིག་སོགས་ཐེག་པ་གཅིག། ཚོགས་ཀུན་མི་སོག་ཡེ་རྫོགས་ཚོགས་ཀྱི་མཆོག། ཐེག་པ་སོ་སོའི་ས་རྣམས་འདི་ལྟར་ནོན།། མོས་སྤྱོད་ས་སྦྱར་དང་པོའི་ས་དང་སྦྱོར།། བཅུ་བའི་ཐ་མ་རྡོ རྗེ་ལྟ་བུའི་ས།། ཐམས་ཅད་དག་པར་བྱེད་པའི་དེས་མཐར་ཕྱིན།། གང་ལ་མི་སྦྱོར་ཐ་སྙད་ས་དང་བྲལ།། རྒྱལ་བའི་ཆོ་འཕྲུལ་ཐུགས་རྗེ་འདི་ལྟར་འབྱུང།། ཚོགས་མཆོག་ཙམ་ན་ཟག་མེད་ས་བོན་བྲལ།། འབད་མེད འབྱུང་བ་ཆུ་ཡི་དཀྱིལ་འཁོར་འདྲ།ཆོས་སྐུ་དྲི་
Chinese
此后，宣说菩提心的普贤菩萨，为了善巧地将根器成熟者引入正道，说了以下这些话： 菩萨金刚大士，请好好谛听！一切诸法的体性是如何开示的？ 一切诸法，是世俗谛和胜义谛的体性。 世俗谛有相之法有三种： 轮回之法和寂灭之法， 以及寂灭大法的这三种。 寂灭之法有四种。 前两者是障碍，后两者与法相应。 大寂灭和大轮回，两者各自阻碍对方。 胜义谛之法，远离一切。 如此开示了所知方便的体性。 自性是所知之中的至高智慧。 将一切引向虚假，称为方便。 每一个之中，又有方便和智慧二者。 见解各自通达所知， 这就是智慧的智慧。 以行持实修其义，是智慧方便。 以见解通达各自宗派的意义， 据说这是方便的智慧。 同样，随之行持是方便的方便。 因此，一切宗派的入门， 都是通过方便和智慧，见解和行持相结合而成就的。 如此洗涤各个宗派的垢染： 颠倒黑白，从而舍弃黑色。 不舍弃黑色，而是驾驭黑色。 黑白全部具备，将果位立即结合。 犹如不搅动浑水，杂质自然沉淀。 这些不分离，垢染逐渐消除。 这些完全清净，不舍弃，以方便迅速分离。 犹如宝珠放入清水，又放入浑水之中。 如此积聚大乘的资粮： 无论有多少法，都是福德和智慧二者。 智慧是证悟至高智慧的智慧本身。 积聚福德资粮有三种宗派。 不积聚它本身，所以称为资粮。 在果位上积聚资粮，是密宗的第四种宗派。 认为福德资粮和智慧相关联。 果位安住于一智慧等，是一种宗派。 不积聚一切资粮，本自圆满是资粮之最胜。 如此掌握各个宗派的地道： 结合信行地，与第一地相结合。 第十地的末尾，是金刚喻定地。 以能使一切清净的它而达到究竟。 不与何者结合，就远离了名言地。 如此生起诸佛的幻化慈悲： 仅仅在殊胜资粮中，就远离了无漏种子。 无需勤作而生起，犹如水之坛城。法身无
English
Then, the bodhisattva Samantabhadra, who demonstrates the mind of enlightenment, spoke the following words to skillfully gather those with mature faculties into the path: Bodhisattva Vajra Great Being, listen well! How are the characteristics of all dharmas explained? All dharmas are the characteristics of relative and ultimate truth. Relative truth, the dharma of characteristics, has three aspects: The dharma of samsara and the dharma of nirvana, And these three of the great dharma of nirvana. The dharma of nirvana has four aspects. The first two are obstacles, the latter two are endowed with dharma. Great nirvana and samsara, each obstruct the other. The dharma of ultimate truth is separate from all. Thus are explained the characteristics of knowable means. Self-nature is the supreme wisdom of the knowable. That which leads all to falsehood is called means. Each of these also has two, means and wisdom. Understanding the knowable of one's own view, That is the wisdom of wisdom. Practicing its meaning through conduct is wisdom means. Understanding the meaning of one's own vehicle through view, It is said that this is the wisdom of means. Likewise, following conduct is the means of means. Therefore, all the entrances of the vehicles, Are accomplished through the combination of means and wisdom, view and conduct. Thus are washed away the impurities of each vehicle: Reversing black and white, thereby abandoning black. Not abandoning black, but mastering black. Black and white are all possessed, immediately combining the result. Like not stirring muddy water, impurities settle naturally. These do not separate, impurities gradually clear. These are completely pure, not abandoning, quickly separated by means. Like a jewel placed in clear water, then placed in muddy water. Thus are accumulated the collections of the Great Vehicle: However many dharmas there are, they are both merit and wisdom. Wisdom is the very wisdom that realizes supreme wisdom. Accumulating merit collections has three vehicles. Not accumulating it itself, therefore it is called collection. Accumulating collections at the result, is the fourth vehicle of secret mantra. It is thought that merit collection and wisdom are related. The result abiding in one wisdom, etc., is one vehicle. Not accumulating all collections, primordially complete is the best of collections. Thus are mastered the grounds of each vehicle: Combining the ground of aspiration and conduct, combining with the first ground. The end of the tenth ground is the vajra-like ground. It is perfected by that which makes all pure. Not combining with anything, it is separate from the ground of expression. Thus arise the miraculous compassion of the Buddhas: Only in the supreme collection, is it separate from the uncontaminated seed. Arising without effort, like a mandala of water. Dharmakaya withou