Chinese
也不知晓。独觉也不知晓。瑜伽行派和中观派，菩萨也不知晓。具有上师的诸佛也稍微不知晓。如是等，诸佛及菩萨等广为宣说。如是难以证悟，若以勤奋和，希求和，思辨和，以因果为所缘的分别念，以及由心和心所生的能取，戏论的种种相，如是执著于境和有境，以希望和疑虑而分裂和遮蔽。于此，大圆满总的道中，于无系缚解脱的本性实相安住之状态中，不离彼而安住，则一切戏论皆寂灭于自之法界中。不作任何作为，于超离心识之大状态中，任运持续安住，不造作，不矫饰。一切突发的功用显现之垢染，亦如水和波浪般，于自明本空无迁变的虚空中，不成立应断之敌对，而自解脱，自清净，自解脱。不向外寻觅，不特意修持，不专注于一处，不用心执著，不起分别念，不执为过失，不向外遣除，不向内修成，唯任其自然本性而安住，仅此而已，即名之为修和等持。因此，本体离思离言故为空性，离分别念故为无相，离取舍希忧故为无愿，于三时中无所缘故，自性安住于三轮体空之体性中。如菩萨藏经中云：何为三轮体空？谓于过去不系于心，于未来不系于识，于现在不系于作意。不住于心、意、识，故不忆念过去，不于未来起骄慢，不于现在作戏论。此乃三时平等性，是为三轮体空。然众生未能领悟，故当令其领悟。如是，如来大悲将融入众生心中。
English
are also not aware. Solitary Buddhas are also not aware. Yogachara and Madhyamaka, Bodhisattvas are also not aware. Even all the Buddhas with teachers are slightly unaware of this. Thus, the victorious ones and their sons extensively taught. It is difficult to realize in that way, even with effort and, desire and, speculation and, conceptualization focused on cause and effect, and the mind that is solely conceptualization, and the grasping arising from the mind and mental factors, like various aspects of elaboration, holding onto objects and subjects with hope and doubt, dividing and obscuring. Here, in the general path of Dzogchen, in the state of abiding in the nature of reality without bondage or liberation, without moving from that state, by remaining in equipoise, all elaborations are pacified into their own sphere. Without any actions, in the state of great transcendence beyond mind, maintaining continuous self-abiding, without fabrication or alteration. All sudden stains of skillful appearances, like water and waves in the expanse of self-awareness, primordial emptiness, unchanging, without establishing what should be abandoned as an enemy, are self-liberated, self-purified, and self-released. Without seeking elsewhere, without deliberately meditating, without dwelling in one place, without holding with the mind, without discriminating, without grasping as a fault, without eliminating outwardly, without accomplishing inwardly, but simply leaving it in its natural state, just that is labeled as meditation and equipoise. Therefore, the essence is emptiness because it is beyond thought and expression, it is signless because it is free from discrimination, it is wishless because it is free from acceptance and rejection, hope and fear, and because it does not involve focusing on the three times, it naturally abides in the characteristic of the purity of the three spheres. As it is said in the Bodhisattva Pitaka: What is the purity of the three spheres? It is that the mind does not engage with the past, consciousness does not follow the future, and attention does not engage with what has occurred in the present. Because it does not abide in mind, intention, and consciousness, one does not recall the past, does not become arrogant about the future, and does not elaborate on what has occurred in the present. This is the equality of the three times, it is the purity of the three spheres. However, sentient beings have not understood this, so it should be made understandable to them. Thus, the great compassion of the Tathagatas will enter the hearts of sentient beings.
Chinese
我，梵天殊胜心请问经中说：一切法从初始之边完全清净。一切法从最终之边完全清净。一切法从现在生起之边完全清净。这称为三时完全清净。此完全清净者，何时也不会变成不完全清净。以完全清净，其自性完全清净者，是极其完全清净。因此，一切法自性光明。一切法的自性是什么呢？一切法是空性之自性，离于所缘。一切法是无相之自性，离于分别和种种分别。一切法是无愿之自性，无取，无舍，无思，无能，极其远离自性，那是自性光明。轮回的自性是什么，那就是涅槃的自性。涅槃的自性是什么，那就是一切法的自性。因此，心自性光明。如是说。 普贤王如来续云：安住于本性，无动自然成就。安住于自性，谁也无法改造。不改造安住于如是者，显示无为是行为之最胜。于一而见二，修习则错谬。本体为一，无二之获得。如是说。 导师那诺巴说：于执着之分，无论安住于何处，都将成为轮回之果。不能达到自欲之义的终点。智慧秘密安乐之地，不能以欲求成就，无所得。无欲自性中生起。觉性自性本来清净，是普贤王如来的密意。如是等等广说。 导师龙树的中观中也说：于无成立之诸法，二和三等又怎么会存在呢？显现心识，不承认戏论。法性超离心识，不可修习。如是清楚地显示了超离心识的伟大不可修习之义。 此外，导师龙树菩提也说：阿底瑜伽无有明觉，如何安立即是如何。于无二心中，常恒之见和断灭之见
English
I, from the Sutra Requested by Brahma's Special Mind: All dharmas are completely pure from the beginning. All dharmas are completely pure from the end. All dharmas are completely pure from the present arising. This is called the complete purification of the three times. This complete purity will never become incomplete. With complete purity, its nature is completely pure, which is extremely completely pure. Therefore, all dharmas are naturally luminous. What is the nature of all dharmas? All dharmas are of the nature of emptiness, free from objects of focus. All dharmas are of the nature of signlessness, free from concepts and various concepts. All dharmas are of the nature of wishlessness, without taking, without abandoning, without thinking, without ability, extremely far from self-nature, that is naturally luminous. What is the nature of samsara, that is the nature of nirvana. What is the nature of nirvana, that is the nature of all dharmas. Therefore, the mind is naturally luminous. Thus it is said. The All-Creating King says: Abiding in nature, unmoving, spontaneously accomplished. Abiding in self-nature, no one can alter it. Not altering, abiding as it is, shows that non-action is the supreme of actions. To see two in one is a mistaken practice. There is no attainment of two in one essence. Thus it is said. Teacher Naropa says: Wherever one abides in the aspect of grasping, it will become the fruit of samsara. One cannot reach the end of the meaning of one's own desire. The secret place of wisdom and bliss cannot be achieved by desire, there is no attainment. It arises from the nature of non-desire. Awareness, self-nature, is originally pure, it is the intention of Samantabhadra. Thus and so forth, it is widely spoken. In the Madhyamaka of Teacher Nagarjuna, it is also said: In phenomena that are not established, how can two and three, etc., exist? Appearance and mind, not acknowledging elaboration. The nature of reality transcends mind, it cannot be meditated upon. Thus, the meaning of the great transcendence of mind, which cannot be meditated upon, is clearly shown. Furthermore, Teacher Nagarjuna Bodhi also says: Ati Yoga has no awareness, how it is placed is how it is. In the non-dual mind, the view of permanence and the view of annihilation
Chinese
是的。就像表明安住于本性自然状态就能成就一样。像这样安住，便能确定并证悟超越思维的圣者智慧，无须扬弃和安立的真如自明，从而圆满显现。在这种证悟的境界中，如来所善说的所有法门都汇集并安住于此。如《月灯经》所说：“世间界清净，我所说诸经，词句虽各异，意义实相同，不能尽宣说。若修一句法，即修一切法，如是诸佛众，广说诸法门，一切法皆空，智者若能学，佛法即不难。” 第二，宣说具备此种特点的窍诀，即大圆满瑜伽之乘的分类。其中，根据根基的次第，有三种衡量宗派的方式。如《广大庄严经》所说：“然于过去后，如是显现相，有情为心部，虚空为界部，离勤为窍诀。”因此，像这样，一切法皆不离心性，从所断的边解脱，是心部；一切法皆融入法性普贤母的界中，从对治的边解脱，是无为的界部；如实确定意义自身的体性，从扬弃和对治二者的边解脱，是甚深窍诀部。共有这三部。 第一，心部，是指对于乘的次第、二谛、六度、二次第等，以执着的观念紧紧缠绕，以有漏的善道作为有为法，将清净、平等大慧、本元菩提心之自性、法界离戏之胜义谛的体性，融入从因果、善恶、取舍等分中解脱出来的大界中，这就是心部的宗派。简而言之，就是超越能取所取二相的一切法。其理如下，《普作王续》云：“心性即是菩提心之体性，无有见修，亦无可行之行，无有可成之果，亦无地可数。”
English
Yes. It is like showing that accomplishment is achieved by simply resting in the natural state of one's own nature. By resting in this way, one establishes and realizes the transcendent wisdom of the noble ones, the self-knowing suchness that is free from rejection and establishment, thus fully manifesting. In that state of realization, all the doors of Dharma well-spoken by the Tathagata converge and abide. As stated in the "Moon Lamp Sutra": "The realms of the world are pure. Whatever sutras I have spoken, the words and phrases are different, but the meaning is the same. I am not able to express everything. If one meditates on one phrase, then one will meditate on all of them. As many Buddhas as there are, have extensively taught many Dharmas. All Dharmas are emptiness itself. If someone skilled in meaning learns these words, then the Buddha's Dharma is not rare." Secondly, explaining the divisions of the Ati Yoga vehicle of the essential instructions that possess these special qualities. Therein, according to the sequence of faculties, there are three ways of measuring philosophical tenets. As stated in the "Great Array": "However, in the past and future, it will appear in this way. Sentient beings are the Mind Class, those with space are the Space Class, and the essential instructions are free from effort." Therefore, in this way, since all phenomena are inseparable from mind itself, the Mind Class is liberated from the extreme of what is to be abandoned. Since all phenomena are completely absorbed into the expanse of Dharmata Samantabhadri, the Space Class is liberated from the extreme of antidotes. Since the meaning is established according to how its own characteristic is, the Profound Essential Instruction Class is liberated from the extremes of both abandonment and antidotes. There are these three classes. Firstly, the Mind Class is when one takes the nature of pure, equal great wisdom, the intrinsic Bodhicitta, the Dharmadhatu free from elaboration, the nature of the ultimate truth, and integrates it into the great expanse that is completely liberated from the aspects of cause and effect, virtue and vice, acceptance and rejection, based on whatever contrived path of contaminated virtue is tightly bound by clinging to the order of vehicles, the two truths, the six perfections, the two stages, and so on. In short, it is that which transcends all phenomena of dualistic appearance of grasper and grasped. Its manner is also stated in the Kunje Gyalpo Tantra: "Mind itself is the essence of Bodhicitta. There is no view, no meditation, no action to be done, no result to be achieved, and no ground to be counted."
Chinese
无有灌顶。无有坛城生起，无有念诵圆满次第。无有灌顶，无有誓言守护。本来自生圆满清净之法性中， 忽然次第勤作，超越因果之法。 如是，于甚深瑜伽大圆满中， 若说有因和果， 彼则不具大圆满之证悟意义。 若说胜义和世俗二者， 乃是增益和诽谤之语， 彼不能证悟无二。 三世诸佛之证悟亦是， 不见二元，证悟为一体。 如是，在圣者开示世俗和胜义谛之经中， 文殊菩萨说： 天子啊，胜义谛中，如来藏， 法界， 与极不生者等同。 胜义谛中，五无间罪也与我等同。 胜义谛中，如来藏， 法界， 与极不生者等同。 胜义谛中，所有见者也与彼等同。 如是宣说，一些以敏锐智慧之眼观察甚深之处的人，强烈反对说大圆满抛弃了方便之分，从而诽谤了业因果。 虽然对于甚深之处，产生孩童般智慧的恐惧是真实的，但此法宣说超越了意识分别之境的智慧之境，胜义谛，法界，无为法。 既然认为不住于三界和黑白业的积聚之境，并且完全从中解脱的自性，那么不被因缘所生，也能被以前的经文所理解。 如果那样认为， 龙树菩萨的《中观根本慧论》中说： 业与烦恼分别生， 彼等戏论生戏论， 空性令彼皆止息。 如是说，一切黑白之因果，皆是从分别之相中产生，之后说一切皆由离戏之空性而寂灭。 并且，那寂灭之方式也是， 非从他知乃寂静， 离诸戏论不戏论， 是即如来之体性。 如是说。 烦恼，业和身体等，