English
Also complete. All phenomenal existence, samsara and nirvana are complete. Faith, self-nature, and essence are the three. They are the sphere, the expanse, and the Great Perfection. Ground, path, and fruition are the three. Unborn, unceasing, spontaneously accomplished. Spontaneously accomplished, unerring, pure treasury. Impartial, self-liberated, thoroughly purified sphere. Clear, pervasive, non-dual great bliss expanse. The three kayas spontaneously accomplished, heart essence A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). Like the ocean, from the stainless continuum. The chapter on view is the third. Then the Bhagavan spoke. Primordially clear, free from sinking and excitement. There is no dharma to be meditated upon separately. This is the ultimate nature of great bliss. Unfabricated, unscattered, liberated in its own place. Memory is self-liberated, the ultimate sphere. Just relax a little. Just a name, it is called meditation. Mindfulness is unborn, the nature of freedom from elaboration. Equality is like space, without defilement. Spontaneously accomplished, free from the actions of thought. First, in the time of calm abiding. Mindfulness and awareness are held with the rope of attention. For example, an elephant is controlled with an iron hook. Without distraction, memory is liberated in its own place. Second, in the time of equipoise. Place the knowable dharma in a vase. Like an oil lamp in a golden vase. Unchanging awareness is clear within. Third, in the time of post-meditation. The senses are not interrupted, left in their natural state. Like a vast river spreading over a golden island. Whatever is seen is within the expanse of the Great Perfection. Finally, in the time of superior seeing. Signs are self-liberated, not touched by the mind. Like a burning knot of a poisonous snake. Without effort or accomplishment, it is liberated in its own place. Thus, in the practice of the four times. There are eight kinds of sinking and five kinds of excitement. Sinking and excitement should not be regarded as faults. When sinking, lift up; when excited, gather in. Thus, if you practice for six months. Movement and habituation are obtained and stabilized. Clarity arises like the sky. Like the moon in a clear sky. Equal to all, without conceptual obscurations. Even if food and drink are cut off. Radiance and senses are clear from within. Patience is obtained, there is no acceptance or rejection of the eight worldly dharmas. Liberated from the five desires. Afflictions, clinging, and thoughts are exhausted. The body is as light as cotton. Breath is the experience of no coming or going. Signs of accomplishment appear. Manifestations such as clairvoyance are seen. Prophecies of dakinis and the like appear. One should not be happy or sad about this. Even if there is nothing, the feeling is that it doesn't matter. Non-duality, clarity, and pervasiveness, the great garuda expands. Alaya consciousness arises.
Chinese
的精要。 禅修与不禅修，超越了分别念。 超越分别念的意义之智慧中， 没有作为禅修对象的法性。 禅修只是名言安立的错误。 为何说一切言语都无法表达？ 以不分别念作为对治分别念的对治法来禅修， 那本身就是巨大的分别念。 无论生起何种分别念的相状， 如果认识到那即是法性， 就像认识到毒即是药一样， 无需从其他地方寻找法性。 在明晰而无分别念的禅定中， 禅修者与禅修对象无二无别。 常断、能取所取，世俗谛的意义， 取舍、法界与智慧圆满。 不变动，正直而明晰。 自然安住，因此获得大乐。 自生智慧，远离因缘。 从自身的力量中证悟， 法性不会从其他地方产生。 虽然言语上似乎依赖于他者， 但实际上大乐在自身显现。 从与大海相同，无有垢染的相续中， 禅修品第四。 之后，薄伽梵开示： 本初以来远离一切取舍， 无生真实义的法性虚空， 唯是殊胜的行为。 行走、站立、躺卧和坐着等， 无论做什么，都不会偏离意义， 如果已经掌握了真实义之乐的要点， 那么就称之为行为。 外、内、秘密唯是如此。 将外部分别念收摄于内， 将内部分别念融入秘密， 秘密分别念唯独获得解脱。 身语意三的行持是， 身是五大聚合之身， 以五身智慧的游舞， 以无分别念的苦行作为庄严。 犹如无畏的狮子， 炽燃的巨大化身。 语是咒语、声音和语调， 以及世间杂乱的各种言辞， 譬如琵琶的声音一般， 无碍的声空显现为游舞。 显现与自证无二无别而圆满。 心性本初以来即是清净， 远离五毒的过患。 唉玛！明明安住于自身中， 却想要通过行持来获得，唉玛！真是颠倒。 远离行持者的海洋， 在无有忆念分别念的智慧中， 作为所要获得的佛陀， 以及作为所要断除的有情， 在菩提心中味道相同， 道路又如何能够修饰呢？ 为何在无有破立之处， 卖弄技巧，超越希冀与恐惧的境地。 引向天界的善业， 以及堕入轮回的罪业， 法的本性
English
of essence. Meditation and non-meditation transcend conceptualization. In the wisdom of the meaning that transcends conceptualization, There is no dharmata separate from the object of meditation. Meditation is a mistake because it is labeled as such. Why is it said that all expressions are devoid? Meditating on non-conceptualization as an antidote to conceptualization, That itself is a great conceptualization. Whatever signs of conceptualization arise, If you know that it is dharmata itself, Like knowing poison as medicine, There is no need to seek dharmata from elsewhere. In clear and non-conceptual samadhi, Meditator and object of meditation are without duality. Permanence and annihilation, grasping and being grasped, the meaning of conventional truth, Acceptance and rejection, the realm and wisdom are complete. Unchanging, upright and clear. Great bliss because it abides naturally. Self-born wisdom is free from causes and conditions. From the realization of one's own power, Dharmata does not arise from elsewhere. Although in words it seems to depend on others, In reality, great bliss dawns within oneself. From the lineage that is like the ocean, without turbidity, The fourth chapter, on meditation. Then, the Bhagavan spoke: From the beginning, free from all acceptance and rejection, The unborn ultimate truth, the expanse of dharmata, Is only the supreme conduct. Walking, standing, lying down, and sitting, Whatever is done does not deviate from the meaning, If the essence of the bliss of ultimate truth has been grasped, Then that is called conduct. Outer, inner, and secret are only that. Gathering outer conceptualization within, Dissolving inner conceptualization into secret, Secret conceptualization is liberated alone. The conduct of body, speech, and mind is, The body is the body composed of the five elements, With the play of the wisdom of the five kayas, Adorning with the asceticism of non-conceptualization. Like a fearless lion, The blazing great emanation body. Speech is mantra, sound, and intonation, And the various confused words of the world, Like the sound of a lute, Unobstructed sound and emptiness appear as play. Appearance and self-awareness are complete without duality. The mind is pure from the beginning, Free from the faults of the five poisons. Ema! Although abiding within oneself, Wanting to attain through practice, ema! How deluded. The ocean devoid of practitioners, In the wisdom without memory and conceptualization, The Buddha to be attained, And the sentient beings to be abandoned, In bodhicitta, the taste is the same, How can the path be modified? Why, in the absence of affirmation and negation, Displaying skill, beyond the realm of hope and fear. The virtue that leads to heaven, And the sin that causes one to fall into samsara, The nature of dharma
Chinese
因其全然融入，大圆满无别大法，此为顿超智慧之甘露，于无缘者则变为愚痴之魔。譬如毒之自性，于孔雀等则为庄严之饰，于其他则为毒所害。一切圆满之大乐，无生无灭任运成就，遍布广大无为本初佛，离戏无二唯一也。若能定解此义，则与诸佛等同。心性义之智慧，远离所修之处，于无为之状态中安住，仅是名言上称之为行。瑜伽母之行持，于任何显现皆修持为菩提心，心性即是法身，法身即是所修、能修皆无别，于无为之状态中安住者，即是无生义之瑜伽士。如海般无垢之续部中，行持品第五竟。尔后，薄伽梵开示道：本初无生，超离获得与修证，从希望与恐惧之心中解脱，唯是无生无说之自性，离边无二胜义之界，断除所破与所立，无生无为法性之界，于任何皆不执着，遍布广大，无有行径任运成就，无生无二远离戏论，五身五智之状态中，离念无执遍布广大之界，无戏菩提心之体性，宣说果、见、修、行，自显本元从道中解脱，遍布广大压伏大地，如国王被囚禁，甘露滴于舌上，如雪山从顶峰倾倒，当斩断车轴之钉头。无念平等法身，于任何皆不阻碍化身，以无二故圆满身，三身圆满故明点一。不可思议、不可言说，于自性中解脱，普贤无别无生之地，无有获得与修证，一切圆满，显有于菩提心中圆满，轮涅于法界中圆满，三身于明点一中圆满，无余全然圆满，不变平等离譬喻，离譬喻智慧不可诠释，为何无有思、言、执着？无执超离心识于自性中解脱，不
English
Since it is completely integrated, the great Dharma of Dzogchen is without distinction. This nectar of Tödgal wisdom, for the uninitiated, becomes the demon of ignorance. For example, the nature of poison, for peacocks and others, is a beautiful ornament, while for others, it is feared as poison. The great bliss of complete perfection, spontaneously accomplished without arising or ceasing, is the unconditioned primordial Buddha, all-pervasive. It is the only one that is free from elaboration and non-dual. If one truly understands this meaning, one is equal to all the Buddhas. The wisdom of the essence of mind is free from the place of practice. Abiding in the state of non-action, it is merely nominally called practice. The conduct of the Ḍākinī is to practice whatever appears as Bodhicitta. The essence of mind is the Dharmakāya. The Dharmakāya is free from the object and subject of practice. Whoever abides in the state of non-action is a yogi of the unborn meaning. From the lineage as vast and pure as the ocean, ends the fifth chapter on conduct. Then, the Bhagavan spoke: Primordially unborn, transcending attainment and accomplishment, freed from the mind of hope and fear, it is only the unborn, unutterable essence. The ultimate sphere, beyond extremes and non-dual, completely negates what is to be negated and what is to be established. The sphere of unborn, non-action, and Dharmatā, without focusing on anything, is all-pervasive. Spontaneously accomplished without any path, unborn, non-dual, and free from elaboration. In the state of the five bodies and five wisdoms, the all-pervasive sphere is free from thought and without focus. The essence of unelaborated Bodhicitta reveals the result, view, meditation, and conduct. Self-appearing and innate, it is liberated from the path. All-pervasive, it subdues the great earth. Like a king being imprisoned, nectar placed on the tongue, like a snow mountain collapsing from its peak, the nail head of the chariot should be cut off. The Dharmakāya is non-conceptual and equal. The Nirmāṇakāya is unobstructed in any way. The Saṃbhogakāya is non-dual. The three bodies are complete, hence the single Bindu. Inconceivable and inexpressible, it is liberated in its own place. Samantabhadra is inseparable from the unborn ground. Without attainment or accomplishment, everything is complete. Existence and samsara are complete in Bodhicitta. Saṃsāra and Nirvāṇa are complete in Dharmadhātu. The three bodies are complete in the single Bindu. Completely and utterly complete without remainder. Immutable and equal, it is beyond example. Wisdom beyond example is inexpressible. Why is there no thought, word, or focus? Without focus, beyond mind, it is liberated in its own place. Not