English
The wisdom that understands the meaning of the son, the unbiased, clear, and unobstructed self-arising wisdom, called the one without center or edge. Because it is free from clinging to differentiation, it is without center or edge; because it is free from clinging to appearance and emptiness, it is without edge. Moreover, the one without center or edge is not an object or subject here. With the reason that it is the view of the manifestation of one's own essence, the wisdom that measures pervades where the two measurable illusions pervade. That inseparable Bodhicitta great bliss is not established as the root or essence because it is without essence. The edgelessness here, where the mind does not meet the edge, is the meaning to be symbolized. The symbolizing letter Om (Tibetan: ཨཱོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), from the movement of O (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o), plus the addition of a dot (Tibetan: ཐིག་ལེ, Devanagari: बिन्दु, Romanized Sanskrit: bindu), becomes Om (Tibetan: ཨཱོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om). If Kalazi is established, then the above two are inseparable, so all dharmas are realized as the nature of the mind. Then, how does the mind, which is the clear and unobstructed five wisdoms, symbolize here? It is symbolized by the five parts of the letter Om (Tibetan: ཨཱོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om). A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a) symbolizes the truth of no birth, the inseparable self-arising wisdom, which is the unborn Dharmadhatu, the extremely pure wisdom. Na Ro (Tibetan: ན, Devanagari: न, Romanized Sanskrit: na) is the clear and unobstructed mirror. Crescent Moon (Tibetan: རོ, Devanagari: रो, Romanized Sanskrit: ro) is like the mind of the one to be tamed, the individually discriminating wisdom that appears as desired. Dot (Tibetan: ཐིག་ལེ, Devanagari: बिन्दु, Romanized Sanskrit: bindu) is equality, the nature in which suchness and all suchness are inseparable, and from which greater qualities arise, hence equality. Ah (Tibetan: འ, Devanagari: अ, Romanized Sanskrit: a) is the wisdom of awareness, which appears without obstruction, possessing the activity of accomplishing deeds, hence the wisdom of accomplishment. Such a nature is inherently so, and to have conviction in the mind is realization. Thus it is said. The one who is blessed and realized. Thus it is said. All the measurable aggregates, elements, and sources are symbolized by the three letters. Body, speech, and mind, the inexhaustible adornment wheel, the nature of the Great Perfection, shows the power of blessing. For example, for example, white cloth, and so on. White cloth does not change from the nature of the cloth itself, and although it does not move, the power of blessing it into the color red. Where is it? It is in the argument. Just as it is not in other colors. The phenomena of vessel and essence, the forty-two conceptual thoughts, all without end, are enlightened in the three places of the unborn nature of reality, and the unobstructed enlightenment in the body, and the wisdom of the inseparable self-awareness, all
Chinese
被加持为无生于心中成佛，不是听闻智慧的境界，不是思维智慧的境界，仅仅是禅修智慧的境界，如果自性能够现量体验到的力量显现，那么将认知作为唯一原因的见解成为基础，以及将它的成就方式认知为文字的方式这二者，以无分别的力量如同用自性现量将白布加持成红布一样，认知就成为了基础。现量认知是，所说的现量有四种，即根现量、意现量、瑜伽现量和自性现量。其中，根现量显现为对境和有境在分别念中显现的诸法，是所量，共有四种。意现量是，在闻思之时，凭借经文和口诀的力量，通过各自领悟的智慧而注入力量。瑜伽现量是，思维智慧达到极致，禅修智慧初具雏形，虽然将大圆满的意义装饰之轮认知为智慧一体且与自性无别，但仍然伴随着犹豫的执着。这三种就像是此道的道路一样。而这是自性现量，没有对境和有境，没有所知和能知，即使细微的偏执也不存在，就像天空不舍弃天空一样，不会动摇为三。所说的诸法本来就安住于成佛的状态，不离经文和口诀，所说的经文是导师量具普贤王如来说的，是所有乘的总经，就是此续本身。它揭示了隐藏的秘密。口诀是，对它来说，由达到真理极致的上师们所作的教言，就像是《观鬘论》的论典一样。它揭示了隐藏的秘密，所说的不离，如果离开了经文和口诀，就无法证悟大圆满的意义，就像没有眼睛或没有灯的人一样。
English
It is blessed to be enlightened in the heart without birth, it is not the realm of the wisdom of hearing, it is not the realm of the wisdom of thinking, it is only the realm of the wisdom of meditation, if the power that self-awareness can directly experience appears, then taking the cognition as the only cause, the view becomes the foundation, and recognizing its means of accomplishment as the form of letters, these two, with the power of non-duality, just like blessing a white cloth into a red cloth with self-awareness directly, the cognition becomes the foundation. Direct cognition is, the so-called direct cognition has four types, namely, sense direct cognition, mental direct cognition, yoga direct cognition, and self-awareness direct cognition. Among them, sense direct cognition manifests as the objects and subjects appearing in the conceptual mind, and the dharmas that appear are measurable, and there are four types in total. Mental direct cognition is, at the time of hearing and thinking, relying on the power of scriptures and oral instructions, the power is injected through the wisdom of individual understanding. Yoga direct cognition is, the wisdom of thinking reaches the extreme, the wisdom of meditation begins to take shape, although the wheel of meaning decoration of the Great Perfection is recognized as one wisdom and inseparable from self-awareness, it is still accompanied by hesitant clinging. These three are like the path of this very path. And this is self-awareness direct cognition, there is no object and subject, no knowable and knower, even subtle biases do not exist, just like the sky does not abandon the sky, it will not waver into three. The so-called all dharmas originally abide in the state of enlightenment, not separated from scriptures and oral instructions, the so-called scriptures are spoken by the teacher, the measure Kunzangpo, which is the general scripture of all vehicles, which is this very tantra itself. It reveals the hidden secrets. The oral instructions are, for it, the instructions made by the lamas who have reached the ultimate truth, just like the treatise of the Garland of Views. It reveals the hidden secrets, the so-called not separated, if separated from scriptures and oral instructions, one cannot realize the meaning of the Great Perfection, just like a person without eyes or without a lamp.
Chinese
据说，就像在睡眠中一样，会在中阴中浪费时间，因为无法理解意义。之所以这样说，是因为它与刚刚描述的两种显现分离。依赖经文和口诀的文字也不对，即使不依赖于它，也只是文字的说法而已。如果将它作为对象并执着于意义，那也是不对的。就像用手指指月，但因为没有看到月亮，所以执着于手指的指尖，就看不到月亮一样。经文和口诀的所有文字和说法，虽然是引导人们看到意义的引导，但如果仅仅将听闻的智慧和思考的智慧各自的对象，理解为意义，并认为自己理解了见解，那就像萨迦派的蓝色草一样，是不对的。所谓“用自己的觉性深入”，是指经文和口诀，以及所量之境、能量的论证和宗派，一切都显现于自明觉性，并与自明觉性合一。如果问它的另一方面是什么，那就是以与一切分离的方式自然成就，并且不舍弃任何说法而自净，这被称为觉性。而心识是凡夫俗子的境界，因为它没有触及，也没有成为所见的境界，所以触及和理解困难的被称为“深入”。大圆满的意义，在真谛无别的状态中自然成就，不舍弃任何境和有境的意愿而自然清净，停止寻思分别念的运行，这被称为不变的信心。现在的人们，用粗糙的心识，通过听闻和思考的智慧，将总体的意义作为意识的对象，伴随着执着和傲慢，这不能被称为信心。因为会产生舍弃意愿、执着、扬弃和接受的偏颇，以及舍弃和接受的念头。即使在不相信之中，也是最重要的。对于轮回，无论用什么样的马鞭也无法衡量。经文中说：“如实存在，因此要修习分别念。想要获得大乐，就是染着之病。”虽然如此，但它本身不是应该舍弃的，因为它是最初进入的道路。如果伴随着傲慢而执着于它，就会成为上师的障碍，所以会走到大圆满的歧途。如果伴随着舍弃的念头，也是很大的过失，因为在那时上师非常重要。那个意义本身就是自明觉性的显现。
English
It is said that, just like in sleep, one wastes time in the bardo because one cannot understand the meaning. The reason for saying this is that it is separate from the two appearances just described. It is also not right to rely solely on the words of scriptures and oral instructions; even if one does not rely on it, it is merely a verbal statement. It is also not right to take it as an object and cling to its meaning. It is like pointing to the moon with a finger, but because one does not see the moon, one clings to the tip of the finger and cannot see the moon. All the words and statements of scriptures and oral instructions, although they are guides to lead people to see the meaning, if one only understands the objects of the wisdom of hearing and the wisdom of thinking as the meaning, and thinks that one understands the view, it is like the blue grass of the Sakyas, which is not right. The so-called "penetrating deeply with one's own awareness" refers to scriptures and oral instructions, as well as the object to be measured, the proof of measurement, and the philosophical tenets, all of which appear in one's own awareness and are one with one's own awareness. If one asks what its other aspect is, it is that it is spontaneously accomplished in a way that is separate from everything, and it is self-purified without abandoning any statements, which is called awareness. And the mind is the realm of ordinary people, because it has not touched it and has not become the object of seeing, so what is difficult to touch and understand is called "deeply." The meaning of Dzogchen, spontaneously accomplished in the state of indivisible truth, naturally purified without abandoning any desires for objects and subjects, and stopping the movement of discursive thoughts, is called unchanging faith. Nowadays, people with coarse minds, through the wisdom of hearing and thinking, take the general meaning as the object of consciousness, accompanied by attachment and arrogance, which cannot be called faith. Because it will produce the bias of abandoning desires, clinging, rejecting and accepting, and the thoughts of abandoning and accepting. Even in disbelief, it is the most important. For samsara, no matter what kind of whip is used, it cannot be measured. The scripture says, "Existing as it is, therefore, one should practice discrimination. Wanting great bliss is the disease of attachment." However, it is not something to be abandoned, because it is the path of initial entry. If one clings to it with arrogance, it will become an obstacle to the guru, so one will go astray from Dzogchen. If one clings to it with the thought of abandonment, it is also a great fault, because at that time the guru is very important. That meaning itself is the manifestation of self-awareness.
Chinese
由于已经这样做，觉性脱离了境，这被称为证悟。以道生起信心的广说：以道生起信心，指的是上面所说的四种证悟。依靠经论和口诀，对自明觉现量生起信心，并且是了悟实义本身。这是修持殊胜乘之道的瑜伽士们所要证悟的方法的道的体性。也就是说，不像名相师那样，在因位时积累福德和智慧资粮，之后在三大阿僧祇劫时，果位三身从他处产生，或者依赖劫等。这里是对自己的现量证悟并生起信心。如是说。作为所依的补特伽罗瑜伽士，在自明觉的智慧现量中，如所说的那样，证悟一切内外诸法皆为身语意无尽庄严轮的佛陀，从而生起信心，成为坚定不移的把握，这最初的刹那，是证悟的见解，是因。习惯于修习的禅定，觉性脱离境的智慧，没有需要生起的，仅仅是现前，这就是基础的现前。道达到究竟，被称为对果位自显现生起信心，也就是不动的。上下所有的界限，也应当如文句一样展开。四种证悟的意义，就是以道生起信心本身。由于已经显示了基础、道、果三种，因此显示为果位之道。对此，三种体性的意义将达到究竟。如是说。经中说：知入门体性之总持，果成熟之因与缘，成为具能力者，称为持明者胜者之刹土。因此，如上所述的四种证悟的信心本身。如下面所说，因成就果，这显示了果不依赖于时间。对于证悟的觉性本身，因是知之体性，缘是入门之体性，果是习惯之体性，以这三种方式，修行者们的意义将达到果位的究竟。觉性以四种证悟的方式，是知之体性。如是说。如上所示，四种证悟啊，以趣入意义的方式，依靠闻思，一切法皆为身语意庄严之轮