English
Knowing, that also includes clarity and obscuration. Thus, such spontaneously arisen great wisdom is the very nature of unmixed completeness. As stated previously: In the sky, forms and so forth are unmixed; in the water, everything is complete. The four elements are unmixed; in the expanse of the sky, they are complete. Various threads are unmixed; in brocade and woolen cloth, they are complete. Five kinds of paint are unmixed; in the great mandala, they are complete. Five kinds of precious jewels are unmixed; on the supreme mountain, they are complete. From the side of phenomena, there is no mixing; on the side of reality, there is complete fulfillment. From the side of conceptual power, there is no mixing; on the side of actual power, there is complete fulfillment. From the side of conventional truth, there is no mixing; on the side of ultimate truth, there is complete fulfillment. From the side of deluded thoughts, there is no mixing; in non-dual wisdom, there is complete fulfillment. The eight views and practices are unmixed; in Ati Yoga, there is complete fulfillment. It is said that, through symbolic examples and the key of words, the secret door to realizing the definitive meaning is opened. Such a jewel of meaning, the supreme wisdom, the nature of self-awareness, completely and impartially perfected, can only be realized by Dzogchen, not by lower vehicles. First, the way in which the vehicle of gods and humans cannot realize it is: As it says, 'Opening the door of darkness, it is closed by the door of the three poisons of affliction. By opening the door of the three poisons of affliction, in the chamber of the mind of the alaya, the precious jewel that one possesses is hidden by the signs of grasping and fixation. The precious jewel is lost there.' Similarly, the vehicle of characteristics cannot realize it. As it says, 'Opening the door of conduct, the three pitakas of sutra, vinaya, and abhidharma, are closed by the door of the three pitakas. Having opened the door of the three pitakas, with the key of virtuous Dharma practice, the door of the vehicle of characteristics is opened. Some enter through the door of the four truths, some enter through the door of dependent origination, some enter the door of the two truths, in the chamber of the mind of the alaya, that precious jewel is obscured by the obscuration of subtle and coarse knowledge. The precious jewel is lost there.' Moreover, the three outer tantras also cannot realize it. First, the way in which Kriya Tantra cannot realize it is: As it says, 'Opening the door of skillful means.'
Chinese
进入清净三门，在阿赖耶识的心房中，那颗珍宝，被微细的能取所取的分别念所遮蔽，珍宝便遗失在那里。如是说。第二，行续也没有证悟，如彼经云：进入见行二门后，在阿赖耶识的心房中，那颗珍宝，被威严之法的障碍所遮蔽，珍宝便遗失在那里。如是说。第三，瑜伽者也没有证悟，如彼经云：进入四手印之门后，在阿赖耶识的心房中，那颗珍宝，被取舍二者的分别念所遮蔽，珍宝便遗失在那里。如是说。不仅如此，摩诃瑜伽也没有如实证悟，如前经云：开启方便与智慧之门后，在阿赖耶识的心房中，那颗珍宝，被勤作修持的障碍所遮蔽，珍宝便遗失在那里。如是说。不仅如此，阿努瑜伽也没有如实证悟，如前经云：进入法界与智慧之门后，在阿赖耶识的心房中，那颗珍宝，被因果超越的障碍所遮蔽，珍宝便遗失在那里。如是说。因此，八乘都没有证悟，如彼经云：以八次第的见解，自己所拥有的珍宝，被各自的见行勤作所遮蔽，珍宝无法得见。如是说。如是难以证悟的甚深秘密，法界如实之体性，唯有无上大圆满才能证悟自显自解脱，如前经云：开启决定的秘密之门后，进入无二智慧之门，以自生大智慧，以无造作的等持之眼观照，见到无相之心的实义，成为见到未见之物的眼睛，八者未见的珍宝，被甚深瑜伽之眼所见，虽见却无法指认。如是说。如是证悟乃是无上法王之见，远离错谬，如彼经云：大圆满之见，是不混杂的完全圆满，是远离一切而无所舍弃，是无有边际与偏袒，对于实相无有定准，对于显现
English
Entering the three pure gates, in the chamber of the alaya consciousness, that precious jewel, is obscured by the subtle thoughts of grasping and being grasped. The precious jewel is lost there. Thus it is said. Secondly, the practice tantra also did not realize it. From that very text: Having entered the gate of the two, view and practice, in the chamber of the alaya consciousness, that precious jewel, is obscured by the obscuration of the awe-inspiring Dharma. The precious jewel is lost there. Thus it is said. Thirdly, the yogin did not realize it. From that very text: Having entered the gate of the four mudras, in the chamber of the alaya consciousness, that precious jewel, is obscured by the thoughts of the two, acceptance and rejection. The precious jewel is lost there. Thus it is said. Moreover, Maha Yoga also did not realize it correctly. From the previous text: Having opened the door of skillful means and wisdom, in the chamber of the alaya consciousness, that precious jewel, is obscured by the obscuration of effort and accomplishment. The precious jewel is lost there. Thus it is said. Moreover, Anu Yoga also did not realize it as it is. From the previous text: Having entered the gate of space and wisdom, in the chamber of the alaya consciousness, that precious jewel, is obscured by the obscuration of the past cause and effect. The precious jewel is lost there. Thus it is said. Therefore, the eight vehicles did not realize it. From that very text: With the view of the eight stages, the precious jewel that is within oneself, is obscured by each one's view, practice, and effort. The precious jewel is not seen. Thus it is said. Such a profound secret that is difficult to realize, the very nature of the suchness of space, is realized as self-liberation of self-awareness by the supreme vehicle of Great Perfection. From the previous text: Having opened the secret door of certainty, having entered the gate of non-dual wisdom, with the great self-born wisdom, one sees with the eyes of uncontrived equipoise. Seeing the meaning of the non-appearing mind, it becomes the eye that sees what has not been seen. The precious jewel not seen by the eight, is seen by the eye of profound yoga. Although seen, it cannot be identified. Thus it is said. Such realization is the view of the supreme king of vehicles, free from error. From that very text: The view of Great Perfection, is unmixed, completely perfect. It is separation from all, without abandoning anything. It is without limit and partiality. For that which has no fixed way of being, the way of appearing
Chinese
显现的缘故。 自性不决定为一， 所以，见解没有可执之处。 如此等等。 像这样见到意义的实相，就是离边圆满的见解的特征。 远离有边的缘故，不堕入实有之方。 远离无边的缘故，不执为空性的体性。 远离二边的缘故，不存于任何自续的执着。 远离二俱的边，连细微的偏袒执着也没有。 因此，远离空边的缘故，于无处自明不空。 远离不空边的缘故，超离了心识的法。 远离二俱的边，于明空任何也不分别。 远离二俱的边，没有可破可立的， 远离边的缘故，众多不成立。 因为完全圆满的缘故，不决定为一，是不可言说，超离心识的。 那么，这不是大圆满，而是舍弃边吗？如果这样问。 因为有圆满，所以没有勤作。 因为无圆满，所以没有可舍。 因为二俱圆满，所以印度也没有断绝。 因为二俱圆满，没有堕入任何一方，现量证悟，所以断绝了轮回的道路。 如《声续》中说： 想要断绝轮回的道路， 无为中圆满即是圆满。 远离边的缘故，不住于中。 完全圆满的缘故，远离实有。 没有剩余的缘故，不是部分。 不是一，二边穷尽。 不显现为多，超离一。 不可言说，是词句的基础。 离实有，空性是精华的意义。 不堕入任何一方，是见解的意义。 知道这个，轮回的道路就断绝了。 又说： 从离边无碍中， 因为完全圆满，安住于等持。 因为是大的，所以没有在之上的。 因为自性不动摇的缘故。 如此等等。 像这种道理，在获得不随他转的定解之时。 从智慧圆满中说： 在无边无际的宫殿中， 自燃智慧圆满成佛。 自生觉性无有边际。 在任运成就的大宫殿中， 不是迎请来的，本来就是佛。 又说： 在普贤炽燃的智慧中， 不需要依赖能取所取的对治。 无碍自生，远离方所。 菩提自心唯一。 未经道修，本来就是佛。 无论显现什么，觉性如何分别， 自觉大乐
English
It is because of appearance. Because the nature is not determined as one, therefore, there is no grasping of view. So it is. Seeing the reality of such meaning is the characteristic of a view that is free from extremes and completely perfect. Being free from the extreme of existence, it does not fall into the side of reality. Being free from the extreme of non-existence, it does not grasp the essence of emptiness. Being free from both extremes, it does not abide in any self-nature. Being free from the extreme of both, there is not even a subtle grasping of partiality. Therefore, being free from the extreme of emptiness, it is self-clear without being empty in the absence of an object. Being free from the extreme of non-emptiness, it transcends the phenomena of mind and object. Being free from both extremes, it does not conceptualize anything as clear-empty. Being free from the extreme of both, there is nothing to be refuted or established, because being free from extremes, multiplicity is not established. Because it is completely perfect, it is not determined as one, it is inexpressible and beyond the mind. Well, is this not Dzogchen, but abandoning extremes? If you ask. Because existence is complete, there is no effort. Because non-existence is complete, there is nothing to abandon. Because both are complete, India has not been cut off either. Because both are complete, without falling into any side, directly realizing, therefore, the path of samsara is cut off. As it is said in the Sound Tantra: If you want to cut the path of samsara, completeness in non-action is completeness. Because it is free from extremes, it does not abide in the middle. Because it is completely perfect, it is free from reality. Because there is no remainder, it is not a part. It is not one, the two extremes are exhausted. It does not appear as many, it transcends one. Because it is inexpressible, it is the basis of words. Free from reality, emptiness is the meaning of essence. Not falling into any side is the meaning of view. Knowing this, the path of samsara is cut off. And: From the freedom from extremes and unobstructedness, because it is completely perfect, it abides in samadhi. Because it is great, there is nothing above it. Because its nature is unwavering. So it is. When one gains unwavering certainty in the meaning of such a method, without relying on others. From the perfection of wisdom: In the immeasurable palace without beginning or end, self-ignited wisdom perfectly awakens. Self-arisen awareness is without limit. In the great spontaneously accomplished palace, it is not invited, it is originally Buddha. And: In the wisdom of Kunsang's blazing, there is no need to rely on the antidote of grasping and clinging. Unobstructed, self-arisen, free from direction. Bodhi is only one's own mind. Unfabricated by the path, it is originally Buddha. Whatever appears, whatever awareness contemplates, self-awareness is great bliss.
Chinese
顯然明瞭。所見所感皆離欲念之境，見自性本智圓滿。對此所說之義，將會生起更大的信心。因此，相較於唯識宗所體驗的無二自明，以及阿努瑜伽以下的自性智慧，大圓滿的不混雜、全然圓滿、無邊無際、自然解脫之偉大自生智慧，那種無偏、大樂、無所不離、無所捨棄的自性光明心髓，更顯得卓越非凡，為了對其深奧偉大之處獲得確信，故略作闡述。然而，若能善加思索本質自顯的真如實性，則如《心髓義續》所云：『見地乃自生圓滿之教，無餘盡攝，極為清淨。於一明點中，一切皆圓滿，故於自生心髓中嬉戲。秘密明點乃一切之本源，無邊無際，本然安住。一切秘密皆為自生心，自性明智，清淨無染。捨棄由分別所生的覺知，明智乃禪定寶藏之教。於無有希冀與恐懼之境中嬉戲，自性明智不為外境所染。普賢王如來之空性，未經造作，普賢王如來之殊勝方便，為了無雜而清晰地圓滿，如空中星辰般閃耀。』如是確信，則無任何自以為是的法門。那麼，如果見地的意義是這樣，禪定又是如何呢？當如實了悟並親見那超越言說的甚深意涵時，所有分別和能取所取的習氣，都在同一時間清淨，於廣大的智慧之中自然顯現，因此，所有目標、所見之境，如色、聲等等，都已超越，並獲得自性解脫。對此，不需刻意做作，也沒有任何清晰的目標。本質上，沒有任何顯現，不經由思辨和目標來追求果，而是安住於不動搖的狀態，這就是如實安住，也就是所謂的「安住於平等」。如是說道：大圓滿七種智慧生起續云：三世諸佛之精髓，乃是明智自性光明。於甚深秘密之真實義，無有偏頗。