English
It is not like relying on a certain chakra, nor like appearing in the heart of a yogi. The meaning of Dzogchen is that in the state of being all-pervasive, vast, and spontaneously accomplished, there are no chakras, and without abandoning the clinging to self and other, it is naturally pure. Mind is the very nature of the great self. Mind is said to be the luminosity that is originally free from clinging. Here, the object of non-elaboration is the conventional truth. Therefore, the nature of mind, in a state free from all elaborative characteristics, appears as both samsara and nirvana, whether realized or not. This is also the appearance of the path. For the all-knowing, just as the sky does not grasp the sky, names cannot be established. However, from the perspective of the path, making the virtues of nirvana the object of thought is only the appearance of the mind's consciousness at that moment. Apart from that, in essence, there is no object or subject at all. Clarity itself is unmixed, and in a state of completeness, not abandoning or separating from partiality, is called the complete purification of mind itself. Therefore, all nirvana is also the appearance of one's own mind. The endless dharma of the three realms of samsara, however it may appear, is only the appearance of the mind's consciousness, and apart from that, it is not established as an object. As explained before, it is unmixed and complete in itself, so mind is spontaneously accomplished, and there is no separation from mind, so it is said. This is the appearance of the path-follower's wisdom. The essence of the words spoken is: all of samsara and nirvana are inseparable from the nature of mind; if realized, one becomes a Buddha; if not realized, one becomes a sentient being. It is also said in the tantra: "All is self-aware bodhicitta; it should be measured by the standard of scripture." What is indicated by the standard of scripture is: as it is said, all dharmas are one in mind, as explained above. It is also taught in the Sutra of the Victorious Over the Three Realms: "The separate realization of one's own mind is the very Buddha, bodhi." That is to say, all the dharmas of one's own mind, which are inseparable, their undifferentiated essence is the object to be realized. What is the separate realization, which appears separately in accordance with the wisdom and ability of the path-followers? It is the exhaustive realization of the meaning of the nature of mind.
Chinese
从中无法产生任何事物的是佛。领悟到心的法性，远离一切戏论的相状，未生之分，是菩提，即初地。显现心的体性，真谛无别的意义，是菩萨，即修道位。对于真谛无别的意义，细微的俱生和后得之分没有分离，并且分别思择，是菩萨摩诃萨，即加行道位。顺便说一下，如果证悟到心的意义，刹那和极微是胜义谛，是声闻缘觉，这样看来，虽然证悟的差别各自不同，但都是在心性光明自生的广大智慧中显现，并且在那之中是一体的。三界也是那，说的是，器情世界毁灭和包含的三界，也是在那心性中显现，并且在那的体性中无别，一切因缘和合产生的微细事物，也是在那完全清净的心中自然成就。大种也是那，说的是，成就三界器情的原因，从虚空的体性中，那也是没有间断的，并且一切器情显现，大种五者也是在那心中无别且无二。这是从上面所说的续部中出现的。这样显示了一切不间断的事物都在心性中是一体的，显示心自己的体性是，如是说，和上面所说的一样，是从《密集金刚》中这样出现的，这样说。一切法都安住在心中，说的是，将显空的事物作为意念的对境，一切法都安住在心中，并且和心无别，除了心之外没有法。例如，在清澈的海洋中，无论日月星辰的影像如何显现，都是趋向于一，不会趋向于二，因此说安住在心中。这里不是像摩诃般若一样，是根轮或者舒卷，例如，海洋的影像，那边是水，这边也是水一样，显现为对境也是心，显现为有对境的心也是心的自显现，因此不是像基和有基一样。安住的意思也不是从那
English
That from which nothing can be produced is the Buddha. Realizing the unborn aspect of the mind's nature, which is free from all elaborations, is enlightenment, which is the first bhumi. Manifesting the meaning of the mind's essence, the inseparability of truth, is the Bodhisattva, which is the path of meditation. For the meaning of the inseparability of truth, the subtle aspects of simultaneous and subsequent [cognition] are not separate, and individually discriminating, is the Bodhisattva Mahasattva, which is the path of culmination. Incidentally, if one realizes the meaning of mind, the moment and the atom are the ultimate truth, [this is] the Shravaka Pratyekabuddha, so it seems that although the differences in realization are different, they all appear in the great wisdom of the mind's own luminosity and are one in it. The three realms are also that, saying that, the container and contents of the world are destroyed, and the three realms that are included also appear in that mind, and are inseparable in that nature, and all the subtle things that arise in dependence on causes and conditions are also spontaneously accomplished in that completely pure mind. The great elements are also that, saying that, the cause of accomplishing the container and contents of the three realms, from the nature of space, that is also uninterrupted, and all the container and contents appear, the five great elements are also inseparable and non-dual in that mind. This comes from the tantra mentioned above. Thus, after showing that all uninterrupted things are one in mind, showing the nature of mind itself is, as it is said, similar to what was said above, it appears in the Guhyasamaja Tantra like this, it says. All dharmas abide in the mind, saying that, all dharmas that take the object of appearance and emptiness as the object of mind abide in the mind, and are inseparable from the mind, and there is no dharma other than the mind. For example, in a clear ocean, no matter how the images of the sun, moon, planets, and stars appear, they all tend to be one and do not tend to be two, so it is said to abide in the mind. Here, it is not like the Maha Prajna, it is the root wheel or expansion and contraction, for example, the image of the ocean, that side is water, and this side is also water, appearing as an object is also mind, and appearing as a mind with an object is also the self-appearance of mind, so it is not like the base and the based. The meaning of abiding is not from that
Chinese
是不变和不迁变之义。心安住于虚空，是指心性与虚空无别。虚空远离颜色、形状、纹路、有无等一切边际。因此，心与虚空、法界三者，本来就是无别的体性。以比喻说明，心性远离一切边际，如虚空般安住。虚空不住于任何事物，是指生起的虚空，对于有无、常断、颜色、形状等各种边际的法，没有任何执着，远离一切特别的执取，所以说不住。因此，一切法并非心之外的事物，而心远离边际，如虚空一般，虚空则远离一切作为。如是，经续中说，本性之义本来就是如此。又经部也以譬喻说明：一切法皆是自性空。如上所说，以心之法性之理，心性自显现的轮涅一切法，仅是显现，实则无自性，因其自性本不生，故为空性无我，从根本心性中即是清净的。一切法从初始就是清净的，是指所说的一切法，非由作者所作，非由造作者所造，而是以远离因缘的方式，从原始的法性显现，除此之外，没有二取，故为清净，如虚空一般。所说的一切法，或者说，自性本然成就为心之法性，从初始即是无明清净，没有能取所取的障碍遮蔽，远离事物，故能无碍地融入一切，如光明灿烂的太阳精华。所说的一切法，因无有能取，故无有执着的处所，犹如水的自性是湿润一般，自性或体性上，能取所取和烦恼完全清净，故为涅槃，如四大组成的物质之相。以上述空性、清净和涅槃之理，本然成就之基，因此，所说的一切法，本来或
English
It means unchanging and immutable. "The mind abides in the sky" indicates that the nature of the mind is inseparable from the sky. The sky is free from all extremes such as color, shape, pattern, existence, and non-existence. Therefore, the mind, the sky, and the dharmadhatu are all of the same essence, inseparable from the beginning. By way of example, the nature of the mind is free from all extremes and abides like the sky. "The sky does not abide in anything" means that the arising sky is free from any attachment to phenomena with various extremes such as existence, non-existence, permanence, annihilation, color, and shape. It is free from all special grasping, so it is said to not abide. Therefore, all phenomena are not other than the mind, and the mind is free from extremes, like the sky, and the sky is free from all actions. Thus, the tantras say that the meaning of suchness is originally like this. Furthermore, the sutras also illustrate with examples: "All phenomena are empty of inherent existence." As mentioned above, according to the reasoning of the mind's dharma nature, all phenomena of samsara and nirvana, which are the self-manifestation of the mind, are merely appearances, but in reality, they have no inherent nature. Because their nature is unborn, they are empty and without self. From the root mind itself, they are completely pure. "All phenomena are primordially pure" means that all spoken phenomena are not made by a maker, nor created by a creator, but appear from the original dharma nature in a way that is free from causes and conditions. Apart from this, there is no dualistic grasping, so it is pure, like the sky. All spoken phenomena, or rather, the inherent nature is spontaneously accomplished as the dharma nature of the mind. From the beginning, ignorance is pure, there is no obscuration of grasping and clinging, and it is free from objects, so it can merge into everything without obstruction, like the essence of the radiant sun. All spoken phenomena, because there is no grasper, there is no place for clinging. Just as the nature of water is moist, the grasper, the grasped, and the afflictions are completely purified in their nature or essence, so it is nirvana, like the characteristics of the material body composed of the four elements. Based on the above reasoning of emptiness, purity, and nirvana, the spontaneously accomplished ground, therefore, all spoken phenomena are originally or
Chinese
从最初就显现圆满成佛，不是通过修证而证得寂灭，而是由于本来如是之义，一切二元对立皆融入无二，成为一体，以不停止和不执著二者超越二边，显现，并且不积累二资粮，而是以一圆满的方式安住于本来圆满大圆满的自性中。法界远离一切戏论之相，故为“桑”（梵文：Buddha，觉）。觉性智慧光明而不止息，故为“杰”（梵文：Vikasita，绽放）。不止息为身，不执著为智慧，自然成就，是为桑杰耶杰钦波（梵文：Buddha，Vikasita，Mahatva，佛，绽放，伟大）的自性。因此，阐述了无分别之义。也应知此与断见相结合。如《八千颂般若经》中所说。归纳自性大圆满之要义：此乃大圆满之理。以上是先前所述和接近陈述的两种情况。先前所说的意义是，本来就存在的自性之义，不混杂且完全圆满，无分别，故为大圆满之理或状态。从确立其如是之理的角度而言，是为基础。从确立而带来吉祥的角度而言，是为见，也成为道，故也称为道的基石——见。之后，通过证悟而修持。如此说来，证悟是基础和道二者的连接。修持也在此状态中被称为大圆满。如同摩诃般若（藏文：མ་ཧཱ་པ་，梵文天城体：महाप्र，梵文罗马拟音：mahāpa，汉语字面意思：大智慧）一样，由三三摩地和四神变所生。不是修持一种不同的道，然后显现其果，而是了知其如是之理，见解融入心中。如同虚空不思虚空一般，自然成就，这被称为“转变”。在其状态中，没有什么需要从不知到知的，只是将不熟悉变为熟悉，这被称为修持。其要点是：大圆满之理是，四种证悟是道的信心。大圆满就是以上所说的。理是进入意义的方式，自性中没有能入和所入，从成为大圆满的角度而言，是为道。所谓四种证悟，是指在此一举进入大圆满之后，内外一切诸法皆为普贤王如来之自性，三身