English
It is merely a manifestation of the play of karma. As it is said in "Self-Arisen": It is the miraculous manifestation of the unceasing arising of appearances. It is the essence of the unchanging arising of awareness. Thus it is said. From the very moment of such arising, without even a moment's wavering from the expanse of bodhichitta, it is filled with the single dharmata, and it abides unchangeably in the nature that pervades samsara and nirvana, therefore it is called great. From that very source: It is spontaneously accomplished because it does not arise from action. It is the great source because it causes all to arise. It is the great source because it pervades all beings. It is the great source because it exists within itself. It is the great source because it is unchanging. Thus it is. In the expanse of such a bodhichitta, all demons and afflictions are primordially liberated, therefore it is vanquished. All form, wisdom, and qualities are spontaneously present, and it naturally transcends the limits of samsara and nirvana, therefore it abides in the nature of primordial Buddhahood. Moreover, for all beings included in the three realms and six classes, there is no separation from the beginning, therefore it abides in the unchanging nature of dharmata. As it is said in "The Vajrasattva Heart Mirror": Unchanging, abiding in all, is the awareness, bodhichitta. The essence, unchanging, thus abides in all. The nature, clear, pervades all beings. Naturally unmoving, pervading, vast, the expanse of bliss. Thus it is. Nevertheless, because sentient beings do not understand that their own appearances are without inherent existence, they conceptually grasp the separation of grasper and grasped as an inverted nature, and thus engage in samsara like a dream of non-existence. But in reality, all phenomena encompassed by grasper and grasped are already liberated without a trace, self-dissolving, in the expanse of the great, empty, unconditioned dharmadhatu. Therefore, for those fortunate ones who devote themselves to the meaning of Dzogchen, there is no need for any effort of accepting or rejecting samsara and nirvana. Even in the present moment, when the illusion of samsara appears, only the self-radiance of dharmata dawns within oneself, and one has not experienced even a particle of what is called impure samsaric phenomena. For example, even when a mirage appears as water, in the place where the object appears, not even a trace of water is established, and the subjective eye consciousness does not see water at all.
Chinese
像体验一样了知，就和普贤王如来没有分别了。像这样，一切法在无根无基中解脱的方式，也是自己的自性本来就那样以自生的方式解脱的，不是从取舍、努力等其他任何因缘产生的。如雄鹰大鹏所说：一切法远离戏论且无有杂染，无作而于自处解脱的要诀极为殊胜。又如《摩尼宝鬘》所说：不是通过努力而解脱，而是本来就安住于解脱之中。如是宣说。所谓《十经》中的大种，是指虚空等五大本来就是五部佛的自性，它周遍且安住于一切有情之中，如果以执取二元对立的颠倒方式来认识，无论如何观察，实际上已经解脱为五佛的体性，这不是从他处产生的，而是安住于自性之中。如是宣说，即彼经所说：生出一切的五佛，周遍安住于六道有情之中，如果以执取二元对立的颠倒方式来分别观察，解脱为五佛也不是从他处而来。然而，五大的法性也是普作菩提心的自性，因此无论如何解释，其要点都是一样的。如《自显》所说：法身本初清净的自性，体性不变故，也是地大。觉性的智慧运用到实义上，也是火大。觉性的智慧于不动之界中了知，也是风大。觉性的智慧将三身融为一体，也是水大。于空明无二的状态中融入，也是空大。又如《宝藏钥匙》所说：依于菩提心，菩提心显现如地。菩提心之总集，菩提心显现如水。平等成熟一切，菩提心显现如火。无色于空中运行之故，菩提心显现如风。无有显现而周遍一切之故，菩提心显现如空。如是宣说。如以上所说。第五，出自《十经》：于殊胜之经中，殊胜之五大
English
Knowing as experienced, one becomes non-dual with Samantabhadra Buddha. In this way, the manner in which all dharmas are liberated into groundlessness and rootlessness is also that one's own essence is primordially liberated in such a self-arisen manner. It does not arise from any other causes such as acceptance and rejection, effort, etc. As the Great Garuda says: All dharmas are free from elaboration and without impurity. This key point of being liberated in one's own place without effort is extremely great. And as the "Pearl Rosary" says: It is not liberated through effort, but abides in liberation from the very beginning. As it is said. The "Great Elements" in the Ten Sutras refers to the fact that these five elements, such as space, are inherently the nature of the five families of Buddhas. They pervade and reside in all sentient beings. If one perceives them as the wrong view of grasping at duality, no matter how one examines them, in reality, they are already liberated as the essence of the five Buddhas. This is not caused by anything else, but abides in its own nature. It is said that the five Buddhas who generate everything pervade all sentient beings in the six realms. Even if one examines them with the mistaken view of grasping at duality, liberation into the five Buddhas does not come from anything else. However, the nature of the five elements is also the nature of the all-creating Bodhicitta. Therefore, no matter how one explains it, the essential point is the same. As the "Self-Arisen" says: This nature of the Dharmakaya, pure from the beginning, is also the earth element because its essence is unchanging. The wisdom of awareness, when applied to the meaning, is also the fire element. The wisdom of awareness, when known in the unmoving realm, is also the wind element. The wisdom of awareness, when the three kayas are integrated into one, is also the water element. When absorbed into the state of emptiness and clarity, non-duality, it is also the space element. And as the "Treasure Key" says: Relying on Bodhicitta, Bodhicitta appears like earth. The collection of all Bodhicitta, Bodhicitta appears like water. Equalizing and ripening all, Bodhicitta appears like fire. Because it moves formlessly in space, Bodhicitta appears like wind. Because it pervades all without appearance, Bodhicitta appears like space. As it is said. As taught above. Fifth, from the Ten Sutras: In the excellent sutras, the excellent five great
Chinese
地胜！三胜圆满经中说：以三圆满而殊胜，一胜菩提心所胜，因此胜过一切乘。如是所说，何为菩提心？本来具有五大、三大、一大的缘故，称之为大智慧，或者因其他对治无法改变，所以具有大的自性，此自生智慧，本来超越了执着于相的意识之境，远离了一切目标、特征和戏论，因此安住于无分别大平等的体性之中。无论如何用分别戏论的意识来考察，也无法证悟，因为远离了一切言说、思虑和表达，所以也无法用象征性的语言来指示，因此从取舍、勤作和努力的道路上来说，是极其难以获得的。如根本续《金龟》中所说：如来藏的精髓，无论如何也无法象征，无论说多么深刻的语言，也无法完全与意义相符。菩提虚空的体性，任何人也无法见到，不与其他的智者和僧人交往，如果自证智慧没有从内心生起，不依靠无知就无法找到成佛的道路。如镜中显现影像般显现，真实菩提极其难以获得。如是所说。因此，从小乘道的角度来看，通过圆满智慧次第和生起方便次第等依赖其他道路，认为可以成就其他的果，仅仅在名言上，虽然可以像那样说依赖其他道路而获得果，但实际上，法性无生，胜义法界的体性智慧，以及其自性光芒不灭，光明自生智慧，方便智慧二者本来无别的状态，即菩提心的法性。从无遮障、显而易见地显现在一切众生的相续中，除了这个之外，无法获得作为果的佛陀的安乐。像那样的安乐，是从精华菩提心自身产生，或者以任运自成的状态证悟，从而希望、恐惧、勤奋和努力的一切分别念都平息于法界之中，安住于不造作平等的自性之中，因此如实地从内心生起真实意义的智慧。
English
Earth is supreme! In the Sutra of Three Supremacies and Perfection, it says: "Supreme through three perfections, one supreme is supreme through the mind of enlightenment. Therefore, it is supreme over all vehicles." As it is said, what is the mind of enlightenment? Because it inherently possesses the five great, three great, and one great, it is called great wisdom, or because it cannot be altered by other antidotes, it possesses the nature of greatness. This self-arising wisdom is inherently beyond the realm of consciousness that clings to characteristics, and is free from all aims, characteristics, and elaborations. Therefore, it abides in the essence of non-conceptual great equality. No matter how much one examines it with the mind of elaborative conceptualization, one cannot realize it. Because it is free from all speech, thought, and expression, it cannot be indicated by symbolic language. Therefore, it is extremely difficult to find through the path of acceptance, rejection, effort, and striving. As it is said in the root tantra "Golden Tortoise": "The essence of suchness cannot be symbolized in any way. No matter how profound the words spoken, they will not fully accord with the meaning. The nature of enlightenment, like space, cannot be seen by anyone. Do not associate with other learned and virtuous ones. If self-awareness and wisdom do not arise from within, one will not find the path to Buddhahood by relying on ignorance. Like the reflection appearing in a mirror, true enlightenment is extremely difficult to find." Thus it is said. Therefore, from the perspective of the lower vehicle, one conceives that another result will be achieved by relying on other paths, such as the stages of perfecting wisdom and the stages of generating skillful means. Even if one speaks of obtaining a result by relying on other paths in name only, in reality, the nature of reality is unborn, the wisdom of the essence of ultimate reality, and its self-radiance is unceasing, the wisdom of self-arising luminosity, the state in which the two aspects of skillful means and wisdom are inherently inseparable, is the nature of the mind of enlightenment. Other than this, which is manifestly clear and unobscured in the continuum of all sentient beings, there is no attainment of the bliss of Buddhahood as a result. Such bliss arises from the essence of the mind of enlightenment itself, or is realized as spontaneously accomplished, so that all conceptual thoughts of hope, fear, diligence, and effort are pacified into the expanse, abiding in the unaltered state of equality. Therefore, true wisdom of meaning arises from within as it is.
Chinese
因此，今生获得原始的永恒统治权，是此大圆满之路的甚深特点。如是，又从前文的延续中说：依靠特殊的方便而成就，仅仅是名称上的术语而已，对于现量安乐之义，会自然显现。无论用多少词语来表示，所表示的与那本身并不相同，如果真实的智慧没有从内心生起，又怎么能推测如是之义呢？当真实意义的智慧生起之时，一切无遮蔽，安住于自性之中。又如《十经》中说：无对治的自生智慧，因无所缘而极难获得。以智慧、法性、觉性之方便而证悟，法性觉性以无二而成就。在非胜义的假立名言中，方便与智慧似乎都依赖于二者，但伟大的智慧、现量安乐，是从无因无缘的菩提心而生。如是。第六，此处所说的“大幻化”，是指佛地的法身之功德。也就是说，从下乘的波罗蜜多之理中，以种姓和善知识等的力量，发起无上菩提心，并以将一切众生视为己有的广大慈悲心的力量推动，从而圆满二资粮等。依靠圆满、成熟、清净三者达到究竟，从而现证法身，并由此二色身的利他事业相续不断地产生。从共同密咒道中，果如其因般产生，首先从大悲心的力量发起，与佛的事业相符，修持二色身，通过利益众生和令如来种姓欢喜的方式，行持广大的福德资粮，并修持法身的近取因——法界，不颠倒，从而也圆满了智慧资粮。并非如是认为，果位是具有三身自性的佛陀本身最初获得，而在此大圆满之理中，无需做任何勤作的艰难，眼和神通、色
English
Therefore, gaining mastery over the primordial, eternal dominion in this lifetime is the profound distinctive feature of this Great Perfection path. Thus, it is also said in the continuation of the previous text: Accomplished by relying on special means, it is merely a term in name only, but the meaning of manifest bliss will naturally arise. No matter how much is shown in words, what is shown is not the same as that itself. If true wisdom does not arise from within, how can one guess the meaning of suchness? When the wisdom of true meaning arises, everything is unclouded, abiding in its own nature. Furthermore, as stated in the "Ten Sutras": Self-born wisdom without an antidote is extremely difficult to find because it has no object of focus. Realize the wisdom of reality through skillful means. The wisdom of reality is accomplished through non-duality. In conventional terms that are not ultimate, it seems that both skillful means and wisdom rely on two, but the great wisdom, manifest bliss, arises from the causeless and conditionless Bodhicitta. So it is. Sixthly, here, "Great Miraculous Manifestation" refers to the qualities of the Dharmakaya of the Buddha's realm. That is to say, from the perspective of the lower vehicle of the Paramitas, through the power of lineage and spiritual friends, one generates the supreme Bodhicitta, and propelled by the power of great compassion that embraces all sentient beings as one's own, one perfects the two accumulations, and so on. Relying on the perfection of the three – completion, maturation, and purification – one directly realizes the Dharmakaya, and from that, the activity of the two Rupakayas arises continuously. From the common Mantrayana path, the result arises according to the cause. From the very beginning, aroused by the power of great compassion, in accordance with the deeds of the Buddha, one meditates on the two Rupakayas, engaging in the great accumulation of merit through benefiting sentient beings and pleasing the Tathagata lineage, and by meditating on the Dharmadhatu, the proximate cause of the Dharmakaya, without inversion, one also perfects the accumulation of wisdom. It is not like thinking that the result, the Buddha himself, possessing the nature of the three Kayas, is initially attained. But here, in the way of the Great Perfection, there is no need to make any effort or hardship. Eyes and clairvoyance, form,