Chinese
五种明点。何时何地皆明亮。不杂圆满五聚。不生圆满之方式而明亮。无分别自醒之体性中。怎会有执着的分别念？无执着分别之法性即是。因无执着与贪恋故为空性。于自生觉性之明灯中。心与意等之。分别念相自然而无。无相之法性即是。未堕入行为之方。无执着之法性即是。未堕入心识之方。极清净不可言说之智慧即是。未堕入垢染之方。空性周遍金刚即是。未堕入事物之方。自明大乐法性即是。未堕入他生之方。无执着之法性菩提心。无分别念故自明快乐之力量。无分别念故等性身之印。清净智慧于义上无法以言词修饰。无执着自显之法上无执着之事物。觉性无生之状态中无生者与所生。法性无生即是自生觉性。成为法之精华者为两种明灯。超越执着与贪恋之法。于无执着自醒之体性中。执着之想法自己没有。于生起智慧之佛陀处。没有法的想法。佛陀与有情二者。无别一之自性。觉性之事物远离执着之边。无分别自醒乃大身法身。远离事物之诸法。自生自融大者即是。无执着法性大者。一切佛之智慧即是。非一亦非多。一切佛之觉性即是。无分别自明大者。一切佛之五光即是。无执着自明大者。如是佛之意即是。以无碍运行之大风。无执着自己之心。运行后融入智慧界。于无分别念之深处明亮。观看无碍处之虚空光明。于自己觉性之坛城上。无需于心中寻找坛城。天神之天乃上师至尊。一切佛之坛城即是。圆满于自己心之中央。一切坛城之精华
English
Five bindus. Always and in all ways, clear. Five clusters of unmixed perfection. Clear in the manner of uncreated perfection. In the nature of self-awakened non-conceptuality. Where could there be clinging thoughts? The nature of non-clinging thought is. Empty because it is without clinging and attachment. In the lamp of self-arisen awareness. Thoughts and signs of mind and intellect are naturally absent. The nature of signlessness is. Not fallen into the realm of action. The nature of non-clinging is. Not fallen into the realm of intellect. Pure, inexpressible wisdom is. Not fallen into the realm of defilement. Empty, all-pervading vajra is. Not fallen into the realm of phenomena. Self-luminous great bliss is. Not fallen into the realm of other-origination. The nature of non-clinging is bodhicitta. Because of non-conceptuality, the power of self-luminous bliss. Because of non-conceptuality, the seal of the equality body. Pure wisdom cannot be altered by words in meaning. In the self-appearing dharma without clinging, there is no object of clinging. In the unborn state of awareness, there is no creator or creation. The unborn nature of dharma is self-arisen awareness itself. That which has become the essence of dharma is two lamps. Transcending the dharma of clinging and attachment. In the nature of self-awakened non-clinging. Clinging thoughts do not exist by themselves. In the Buddha who generates wisdom. There is no thought of dharma. Buddhas and sentient beings are. Inseparable, of one nature. The entity of awareness is free from the extreme of clinging. Self-awakened non-conceptuality is the great dharmakaya. Separate from all phenomenal dharmas. The great self-arisen, self-dissolving is. The great nature of non-clinging. The wisdom of all Buddhas is. Neither one nor many. The awareness of all Buddhas is. The great self-luminous non-conceptuality. The five lights of all Buddhas are. The great self-luminous non-clinging. Likewise, the intention of the Buddhas is. By the great wind of unobstructed movement. The non-clinging own mind. Moving, dissolves into the sphere of wisdom. Clear in the depths of non-conceptuality. Look at the clear sky of unobstructed space. On the mandala of one's own awareness. There is no need to seek the mandala in the mind. The god of gods is the supreme guru. The mandala of all Buddhas is. Complete in the center of one's own heart. The essence of all mandalas.
Chinese
哦热。诸佛皆赞叹，明灯合二为一。这是出自《觉性自生大根本续》中，开示无执觉性的第三十三品。之后又请问：奇哉！具大悲心的界空（ཀློང་ཐུགས་རྗེ་ཆེན་པོ།），祈请开示众生在中阴如何错乱？之后又开示：喂！亲近的眷属们谛听！我将开示重大意义，好好谛听！众生在中阴时如此错乱。有些是从相上错乱，是下等中的下等错乱。有些是从体验上错乱，是下等中的中等错乱。有些是从紧接着的状态上错乱，是下等中的上等错乱。有些是从所缘上错乱，是下等中的殊胜错乱。有些是从什么都不想上错乱，是下等中的顶端错乱。有些是从思虑上错乱，是下等中的极好错乱。有些是从境上错乱，是下等中的决定安住错乱。有些是从无境上错乱，是中等中的下等错乱。有些是从心要上错乱，是中等中的中等错乱。有些是从无明上错乱，是中等中的上等错乱。有些是从缘上错乱，是中等中的殊胜错乱。有些是从分别上错乱，是中等中的顶端错乱。有些是从自性上错乱，是中等中的极好错乱。有些是从不认识上错乱，是中等中的决定安住错乱。有些是从执着上错乱，是上等中的下等错乱。有些是从无执着上错乱，是上等中的中等错乱。有些是从概念上错乱，是上等中的上等错乱。有些是从因上错乱，是上等中的最殊胜错乱。有些是从刹那上错乱，是上等中的顶端错乱。有些是从假立上错乱，是上等中的极好错乱。有些是从色上错乱，是上等中的决定安住错乱。因为中阴中有二十一种心识，所以，一种错乱方式会完整显现，也就是说，每一种错乱方式都会显现一种景象。这是在中阴中详细开示错乱方式。这也是以智慧的差别显现每一种景象。这是第三中阴。于本元任运中获得定解。于原始清净之地获得度。因此称为融入母体。这是出自《觉性自生大根本续》中，开示中阴错乱方式的第三十四品。之后，秘密主又如此禀告：奇哉！奇哉！世尊智慧身！中阴的错乱
English
O rarity! All Buddhas highly praise it. The lamp is gathered into two aspects. This is from the Tantra of the Great Self-Arisen Awareness, the thirty-third chapter, which teaches awareness without grasping. Then again, it was asked: Alas! Possessing great compassion of the expanse, please speak of how sentient beings are confused in the bardo. Then again, the command was given: O close retinue, listen! I will teach a great meaning, listen well! Sentient beings are confused in the bardo in this way. Some are confused from appearances, which is the lowest of the lowest confusion. Some are confused from experiences, which is the lowest of the middle confusion. Some are confused from the immediately following state, which is the lowest of the highest confusion. Some are confused from the object of focus, which is the lowest of the excellent confusion. Some are confused from not thinking anything, which is the lowest of the peak confusion. Some are confused from thinking, which is the lowest of the supreme confusion. Some are confused from the object, which is the lowest of the definite abiding confusion. Some are confused from the absence of an object, which is the lowest of the middle confusion. Some are confused from the essence, which is the middle of the middle confusion. Some are confused from ignorance, which is the highest of the middle confusion. Some are confused from conditions, which is the excellent of the middle confusion. Some are confused from analysis, which is the peak of the middle confusion. Some are confused from nature, which is the supreme of the middle confusion. Some are confused from not knowing, which is the definite abiding of the middle confusion. Some are confused from grasping, which is the lowest of the highest confusion. Some are confused from non-grasping, which is the middle of the highest confusion. Some are confused from concepts, which is the highest of the highest confusion. Some are confused from the cause, which is the most excellent of the highest confusion. Some are confused from the moment, which is the peak of the highest confusion. Some are confused from imputation, which is the supreme of the highest confusion. Some are confused from form, which is the definite abiding of the highest confusion. Because there are twenty-one minds in the bardo, therefore, one way of confusion will fully appear, that is, each way of confusion will manifest one appearance. This is the detailed teaching of the ways of confusion in the bardo. Also, each appearance manifests by the difference of wisdom. This is the third bardo. Certainty is found in the spontaneously accomplished ground. The perfection is attained in the place of primordial purity. Therefore, it is called dissolving into the mother. This is from the Tantra of the Great Self-Arisen Awareness, the thirty-fourth chapter, which teaches the ways of confusion in the bardo. Then again, the Lord of Secrets said this: O, O, Bhagavan, Wisdom Body! The confusion of the bardo
Tibetan
གས་དེ་ལྟར་ན། །རྫོགས་ཆེན་ཨ་ཏི་ཡོ་ག་ཡི། །ལྟ་བའི་མདོར་བསྡུས་ཅི་ལྟར་ལགས། །དཔའ་བོ་ཆེན་པོས་བཀའ་སྩོལ་ཅིག །ཅེས་ཞུས་སོ། །དེ་ནས་ ཡང་བཀའ་སྩལ་པ། ཨ་ཧོ་གསང་བའི་བདག་པོ་ཉོན། །ངས་བསྟན་མ་ཡེངས་ཚུལ་གྱིས་ཉོན། །རྡོ་རྗེ་རང་ཉིད་མི་འགྱུར་གནས། །རྟོག་པ་མེད་པ་ཆོས་ཀྱི་སྐུ། །མཚན་མ་མེད་པ་རང་སར་གྲོལ། །འགྱུར་མེད་ཨ་ཏིའི་ངོ་བོ་ལ། །བྱ་དང་བྱེད་པའི་ཆོས་མེད་དོ། །ཨ་ཏི་རྫོགས་པ་ཆེན་པོ་ལ། །གཅིག་རྫོགས་གཉིས་རྫོགས་ཐམས་ཅད་རྫོགས། །རྫོགས་ཆེན་ཨ་ཏིའི་ངོ་བོ་ལ། །ཕྱི་ནང་གསང་བའི་ཆོས་རྣམས་རྫོགས། །དགེ་བ་བྱར་མེད་སྡིག་པ་སྤང་དུ་མེད། །དགེ་སྡིག་གཉིས་དང་བྲལ་བའི་རིག་པ་ཆོས་ཀྱི་སྐུ། །དགེ་བ་མི་བྱ་བྱས་ན་སངས་རྒྱས་མེད། །སྡིག་པ་མི་སྤང་སྤངས་ན་སངས་རྒྱས་འགྲུབ་མི་འགྱུར། །ཁམས་གསུམ་སེམས་ཅན་ཐམས་ཅད་སྲོག་གཅོད་བྱས་ན་མངོན་སངས་རྒྱ་བར་འགྱུར། །ཕ་དང་མ་གཉིས་བསད་དེ་བཏང་གྱུར་ན། །ཡེ་ཤེས་དག་ནི་མཐོང་བར་འགྱུར། །སྲོག་བཅད་སྡིག་ཏུ་མི་འགྱུར་འགྱུར་ན་སངས་རྒྱས་མེད། །སྲོག་བཅད་སྤངས་ན་སངས་རྒྱས་རྒྱབ་ཀྱིས་ཕྱོགས། །དུས་གསུམ་སངས་རྒྱས་སྲོག་བཅད་གྲོལ་བར་གྱུར། །སྲོག་མ་བཅད་ན་སངས་རྒྱས་འབྱུང་མི་འགྱུར། །བདག་ཉིད་ལྷ་ཡི་དཀྱིལ་འཁོར་རང་ལ་རང་གནས་པས། །ལྷ་ལ་མཆོད་པ་མི་འབུལ་མཆོད་པ་ཕུལ་ན་འཆིང་བར་འགྱུར། །མཆོད་པ་ཕྱག་རྒྱ་ལ་སོགས་སྐུ་ལ་སྒྲིབ་པ་ཡིན། །ཕྱག་རྒྱ་མི་བསྒྱུར་ཕྱག་རྒྱ་བསྒྱུར་ན་རིན་ཆེན་བརླག་པར་འགྱུར། །དཀྱིལ་འཁོར་མི་བྲི་དཀྱིལ་འཁོར་བྲིས་ན་རང་གི་དེ་ཉིད་ཡལ། །སངས་རྒྱས་དགོངས་པ་བྱ་བྱེད་བྲལ་བའོ། །བསམ་གཏན་ཏིང་འཛིན་ལ་སོགས་སངས་རྒྱས་སྐུ་ལ་བསྒྲིབ་པ་ཡིན། །བསྒོམ་པ་མི་བྱ་བྱས་ན་འཁྲུལ་པའི་བསམ་པ་ཡིན། །སངས་རྒྱས་མི་བསྒྲུབ་བསྒྲུབས་ན་རྩོལ་བར་འགྱུར། །འཁོར་བ་མི་སྤང་འཁོར་བ་སྤངས་ན་སངས་མི་རྒྱ། །སངས་རྒྱས་གུད་ན་མེད་པས་རིག་པ་ཉིད་ལས་གང་ཡང་མེད། །འཁོར་བ་གུད་ན་མེད་དེ་རང་གི་སེམས་སུ་ཐམས་ཅད་འདུས། །འདུས་བྱས་དགེ་རྩ་མི་བྱ་བྱས་ན་འཆིང་བར་འགྱུར། །མཆོད་རྟེན་ལྷ་ཁང་ལ་སོགས་འདུས་བྱས་དགེ་རྩ་སྤང་། །བྱས་པའི་ཆོས་ནི་བྱས་པས་མི་ཟིན་བཞག་པས་ཟིན་པར་འགྱུར། །བྱ་བ་བཏང་བའི་རྣལ་འབྱོར་མི་སྤངས་པ་དེ་ བཞིན་གཤེགས། །ཡང་དག་སངས་རྒྱས་ལམ་ནི་དེ་བཞིན་ཀུན་ལ་ཤེས་པར་བྱ། །ཀྱེ་མ་འདུས་པའི་འཁོར་ཚོགས་ཉོན། །ང་མེད་པ་ཡི་སྔོན་རོལ་ན། །སངས་རྒྱས་སེམས་ཅན་གཉིས་མེད་དེ། །ལམ་དང་གྲུ
Chinese
那么，大圆满阿底瑜伽的见解的简要概括是什么？请大雄赐教！如是请问。然后， 又开示说：啊！秘密主，谛听！我所开示的，以不散乱的方式谛听！金刚自性不变之境，无分别法身，无相自性解脱。不变阿底的体性中，没有能作和所作的法。阿底大圆满中，一圆满，二圆满，一切圆满。大圆满阿底的体性中，外内秘密诸法圆满。善不需作，恶不需断。离善恶二者的觉性是法身。善不应作，作则不成佛。恶不应断，断则不成佛。三界一切有情，若杀生则速证菩提。父母双亲，若杀而舍弃，则能现见智慧。杀生不成罪恶，成罪则不成佛。断绝杀生，则背离佛陀。过去现在未来三世诸佛，皆因杀生而得解脱。不杀生则不能成佛。自身本具本尊坛城，无需向本尊献供，献供反成束缚。供养、手印等，皆是遮蔽佛身之物。手印不可改变，改变则失珍宝。坛城不可绘制，绘制则失自性。佛之意即离作离为。禅定等皆是遮蔽佛身之物。不可修习，修习则成妄念。佛不应修成，修成则成造作。轮回不应舍弃，舍弃则不成佛。佛不在别处，唯有觉性，此外别无他物。轮回不在别处，一切皆摄于自心。有为善根不应作，作则成束缚。佛塔、寺庙等有为善根应舍弃。有为之法，不能以作为而证得，需以放下而证得。舍弃作为之瑜伽士，不舍弃此，即是如来。如实成佛之道，如是令一切知晓。奇哉！聚集之眷属谛听！在我未存在之前，佛与有情无二无别，道与
English
Then, what is the brief summary of the view of Ati Yoga of Dzogchen? Please, Great Hero, bestow your teachings! Thus he asked. Then, Again he taught: Ah! Lord of Secrets, listen! Listen to my teachings without distraction! The vajra itself is the unchanging state. The non-conceptual is the Dharmakaya. The signless is liberated in its own place. In the essence of the immutable Ati, there are no phenomena of doing and being done. In Ati Dzogchen, one is complete, two are complete, all are complete. In the essence of Dzogchen Ati, all outer, inner, and secret phenomena are complete. There is no need to do good, no need to abandon evil. The awareness that is free from both good and evil is the Dharmakaya. Good should not be done; if done, there is no Buddhahood. Evil should not be abandoned; if abandoned, Buddhahood will not be attained. If all sentient beings of the three realms are killed, one will quickly attain enlightenment. If both father and mother are killed and abandoned, then pure wisdom will be seen. Killing is not a sin; if it is, there is no Buddhahood. If killing is abandoned, one turns one's back on the Buddha. Buddhas of the three times attained liberation through killing. If one does not kill, Buddhahood will not arise. Since the mandala of the deity is inherently present within oneself, there is no need to offer to the deity; offering becomes a bondage. Offerings, mudras, etc., are obscurations on the body. Mudras should not be changed; if changed, preciousness is lost. Mandalas should not be drawn; if drawn, one's own suchness is lost. The Buddha's intention is freedom from doing and being done. Samadhi, etc., are obscurations on the Buddha's body. Meditation should not be done; if done, it is a deluded thought. Buddhahood should not be accomplished; if accomplished, it becomes effort. Samsara should not be abandoned; if samsara is abandoned, one will not attain Buddhahood. Buddhahood is not elsewhere; there is nothing other than awareness itself. Samsara is not elsewhere; everything is contained within one's own mind. Created virtuous roots should not be done; if done, it becomes a bondage. Stupas, temples, etc., created virtuous roots should be abandoned. Created phenomena cannot be grasped by doing; they are grasped by letting go. The yogi who has abandoned action, not abandoning that, is the Thus-Gone One. The path to perfect Buddhahood, thus may all know. Alas! Listen to the assembled gathering! Before my existence, there was no difference between Buddha and sentient beings, between the path and