English
Because there is intention, and being bound by the real conceptualization of object and subject, that is delusion, because it is not so. The self-arisen lamp of wisdom that grasps characteristics is that all objects are emptiness and awareness appearing without inherent existence, and the conceptualization of subject-object duality is purified in itself, becoming the nature of pure union, which is not delusion. From this, it is said, "The wisdom of the emanation body has two aspects: knowing the reality of how things are, and knowing the meaning of how many, etc." This is the meaning. The awareness that grasps the base is deluded when it is accompanied by conceptual afflictions, and being free from the causes of those delusions is not deluded. In reality, this is called the alaya. That is also when it abides in its own body, it generates all knowledge and abides only in self-clarity. So it is said. The base-abiding is deluded when it is not separated from the causes of obscuration, and its essence abides in the nature of non-delusion. Then, the reality of the essence of original purity, which is endowed with three wisdoms, all undivided awareness abides in the essence of omniscient wisdom, and that wisdom also abides in subtle wisdom. So it is said. The vipashyana awareness continuum, because it does not recognize its own awareness as the body of self-nature wisdom, conceptualizes outwardly, and takes meaningless realms of the six realms, such as light, shapes, and colors, as objects and subjects, wanting to accept and reject, and thinking that it has done so, that is delusion. But that awareness, being accustomed to self-appearance and self-liberation, is called non-delusion. For the awareness of trekchö, because it is the name of having practiced and reached the limit, the state of the result of the exhaustion of delusion is non-delusion, which is also called abandoning the Dharma, called the exhaustion of the Dharma, called transcending the Dharma, called liberation from the Dharma. So it is said. However, if there arises the conceptualization that both object and subject are real, and the conceptualization that both are unreal, then it is now defiled by deluded awareness. Third, the meaning of entering into practice is that when the awareness of seeing emptiness-awareness is directly perceived, the way of abiding of the nature of indivisible appearance and emptiness, even if examined by the awareness that grasps characteristics, appears to be in accordance with everything but not everything.
Chinese
我等，心与智慧自性无别且不可显示为异体，是确信包含所有胜义谛和世俗谛之实相的见解。对此，需要一刹那也不离修习。若离，则如无苗稼，以根识现量见之，故修习精进力。对此，若无离合而行持，则身与刹土显现如微尘数。听闻大乘之法音，虽五根未闭塞，亦无贪欲之分别念。于心中知彼等之相、贪欲及无色之分别念皆为错乱，则生起了知因果之智慧，且不善之十心刹那亦不生起，故名为行。果为自心与智慧相联而显现之故，说为修习增上。当觉性达至极点之时，虽见光明之分充满三千世界，然遍计二取之错乱消逝。获得随欲之自在，能成办一切有情之义利。诸法穷尽之时，远离一切二取之习气。是故，此乃三世一切善逝之密意，故无有胜于此之修习。以此之故，修习此种形态之身要和见解等，仅为最初之助缘。将本体按压为要点是这样说的：为了指示法界，于一切显现上打上自印。所谓法界，如前所说，是从内部的因缘而显现的，所以将色等一切显现与之混合，无有差别地修习。将显现单独放置，法界之光芒，日月光芒、彩虹、明点、身相，单独放置是不会出现的。为了稳固觉性，本体自性安住于本然。所谓觉性，精通觉性之五种分类，金刚链现在与法界相联，并从脉中流出而显现。最初的显现显现在眼水的远射中，然后显现在外面的虚空中，只是显现出形状和颜色。但它本身从始至终都不会改变，即使一切都在变化，它也不会被一切所染污，应该明白这一点。为了稳固见解，恒常如小牛
English
I, etc., the mind and wisdom are of the same nature and cannot be shown to be different. It is the view of ascertaining that all the realities of the ultimate and conventional truths are included. For this, it is necessary not to be separated from practice even for a moment. If separated, it is like seeing the manifestation of the senses without seedlings, so meditate on the power of diligence. For this, if you practice without separation, the body and the realm will appear as the number of dust particles. Hearing the sound of the Mahayana Dharma, although the five senses are not blocked, there is no desire for conceptualization. Knowing in the mind that the appearances, desires, and formless conceptualizations are all delusions, wisdom arises that knows cause and effect, and the mind of the ten non-virtues does not move even for a moment, so it is called practice. Because the fruit is manifested in connection with one's own mind and wisdom, it is said to be an increase in practice. When the awareness reaches its limit, even if you look at the part of the clear appearance that fills the three thousand worlds, the delusion of pervasive dualistic grasping will disappear. Having obtained the power of whatever you desire, you can accomplish the meaning of all sentient beings. When all dharmas are exhausted, being free from all habits of dualistic grasping is the intention of all the Sugatas of the three times, so there is no practice superior to this. For this reason, the physical postures and views of practicing this form are only the initial conditions. Pressing the essence into the key point is said like this: In order to indicate the Dharmadhatu, the self-seal is placed on all appearances. The so-called Dharmadhatu, as mentioned before, appears from the internal causes and conditions, so mix all appearances such as form with it and practice without difference. Separating the appearance, the radiance of the Dharmadhatu, the light of the sun and moon, the rainbow, the bindu, and the appearance of the body will not appear if placed separately. In order to stabilize awareness, the essence of the self-nature abides in its natural state. The so-called awareness is proficient in the five categories of awareness, and the Vajra chain is now connected to the Dharmadhatu and flows out from the veins and manifests. The first manifestation appears in the long shot of the eye water, and then it appears in the outer sky, only appearing in various shapes and colors. But it itself does not change from beginning to end, and even if everything changes, it is not contaminated by everything, and that should be understood. In order to stabilize the view, always like a calf
Chinese
束缚于相续。 所谓“显空无别眼等诸根，对境与有境，一切了知皆放下”，即是不落于任何边际。将其他和鲁古续的两种见解，各自独立放置，而不是将二者融合为一。为了稳固觉性，将明智囚禁于法界。这指的是先前修习的要点。为了稳固身体，以各种姿势调理自身。为了稳固语言，恒常安住如哑巴一般。为了稳固心，恒常观待鲁古续。 这指的是，以身语意将世间俗事抛诸脑后，而进行修持。并非是断绝善行，而放任不善的身语意三门。为了断绝显现的错乱，应当习惯于空性。 这指的是，从空形法界明智的显现，到心识中显现的法与法性之间，一切都应修习为离戏、空性且不间断。如果认为空形是真实的，这个佛就是自己，显现也是智慧，因此执着于此也无益。 简而言之，为了证得具足一切殊胜的空性，才宣说了这一切。因此，掌握其道之暖相的征兆和尺度至关重要。 也就是，从外在来看，瑜伽士被他人所见，从内在来看，自己证悟获得或未获得自在的尺度，以及法界明智的显现之三种征兆是否具足，都非常重要。 如果这三者不具足，那么即使有众多的空形本尊也无益，即使智慧广大也无益，即使身体出现神通也无益。 广而言之，经典和口诀中虽有宣说，但此处不作展开。 如果不理解如此修持的要点，有些人说“大圆满是无为”，就放任身语烦恼；有些人说“善恶无利害”，就舍弃善行而行恶；有些人说“见到空形法界明智就是佛”，就诽谤一切智智的智慧；还有些人说“空性不可思议”，就陷入愚痴；还有些人认为佛
English
Bound to the continuum. That which is said, "The appearance of emptiness, inseparable eyes and other faculties, objects and object-holders, all knowledge is relinquished," is precisely not falling to any extreme. The two views of other and the Lugu continuum are placed separately, not unifying the two. In order to stabilize knowledge, awareness is imprisoned in the sphere. This refers to the key point of the previous meditation. In order to stabilize the body, train your own body in various postures. In order to stabilize speech, always remain like a mute. In order to stabilize the mind, always look to the Lugu continuum. This means that one should turn one's back on worldly activities with body, speech, and mind, and engage in practice. It does not mean cutting off virtue and letting the three doors of body, speech, and mind indulge in non-virtue. In order to cut off the continuity of the illusion of appearance, one should become accustomed to emptiness. This means that from the appearance of empty form, sphere, and awareness, to the appearance of phenomena and suchness in the mind, everything should be practiced as free from elaboration, empty, and unceasing. It is not beneficial to cling to the idea that this empty form is true, that this Buddha is oneself, and that this appearance is also wisdom. In short, all of this is stated in order to manifest emptiness, which possesses all kinds of excellence. Therefore, it is crucial to explain the signs and measures for maintaining the warmth of that path. That is, it is important to see whether the yogi is seen by others externally, and whether one has attained or not attained mastery from internal realization, and whether the three signs of the appearance of sphere and awareness are complete or not. If these three are not complete, then even many deities of empty form are of no benefit, even great wisdom is of no benefit, even if miracles occur in the body, they are of no benefit. Although it is extensively stated in the tantras and instructions, it is not elaborated here. Without understanding the key point of practicing in this way, some say that "Dzogchen is non-doing" and let the body and speech indulge in afflictions; some say that "virtue and non-virtue have no benefit or harm" and abandon virtue and engage in evil; some say that "seeing empty form, sphere, and awareness is Buddhahood" and curse the wisdom of omniscience; others say that "emptiness is inconceivable" and remain in delusion; and still others think that the Buddha
Chinese
有人说经续是行为和分别念，从而呵斥空性；有些人说仅仅通过空性就能成佛，从而享用世间事物。总之，虽然有无数种执着于某个方面的情况，但所有这些都是邪见、坏聚见、边执见和无明的颠倒，因此是被魔所控制的。中间的偈颂中，第六个根本是：宣说此（法）具有方便和智慧无别，且具精进。应获得断证无别，具足一切殊胜功德者。不应向他人说恶语，若见颠倒，若有人对我们说，心怀邪见而接受，也可能会发生，请宽容，即使这样心仍未平静，则会堕入地狱。以无边之方便所庄严，乃是自生者们的意趣。第四个果是三身安住于基位，体性、自性、大悲三者。以其作为道，直到这三者的作用是什么为止。由于成为果的一切迷乱都已清净，因此经典中广说，此处不再赘述。这些是对这里的补充说明。如此教导并了解后，付诸实践是：恒常游走于无家之寂静处。这指的是舍弃事务而依靠寂静。夜晚在自己的住所，像白天一样观察和审视。这指的是黑暗瑜伽，应了解大海抵押之要点并进行禅修。白天在寂静处像野兽一样。这指的是对任何事物都不畏惧。像这样行事的士夫，被称为普贤如来和金刚萨埵。因此，付诸实践至关重要。之后，应依次结合并观察显现逐渐增长的经文和征兆。这是第九个，即开显明觉之现前意义。从那之后，是明觉的后盾和矛盾的总结，以及利他之总结，明觉之总结，三身之总结，见行之总结，唯一之总结，善恶之总结等等，这些都是为了在明觉金刚链上生起定解的后盾。因此，应结合根本和无垢友（Vimalamitra）的注释进行讲解。为了理解共同的意义，藏文注释至关重要。教法之独子