English
Haven't you seen the nature of now? I report: Noble spiritual friend, I have seen it. The master said: Noble person, how did you see it? I report: Whatever is the nature of all things, uncorrected, unmade, unadulterated, unborn, unborn, as it is, that very nature, I see it in the mandala of as it is. The master said: Have you seen the mandala of the Buddha's spontaneously accomplished nature? I report: I have not seen it. The master said: Why haven't you seen it? I report: Because it is not observable. The master said: Haven't you seen it? I report: I have seen it. The master said: How did you see it? I report: In all things, in suchness, because the Buddha pervades all, I see it in the mandala of spontaneously accomplished nature. The master said: Have you seen the mandala of the root bodhicitta of all sentient beings? I report: I have not seen it. The master said: Why haven't you seen it? I report: Because it is not observable. The master said: Haven't you seen it? I report: I have seen it. The master said: How did you see it? I report: I see all things in the mandala of the root bodhicitta. So it is said. It says in that very text: Seeing and not seeing, appearances have no nature. The profound intent and practice of the all-encompassing secret is, from the self-born self-awareness, from the first person to the manifestation of self-awareness. When the manifestation appears, the self-born wisdom itself is called seeing. So it is said, and in conjunction with those meanings, if seeing is particularly emphasized, it will contradict both sutra and tantra, because there is a fault of not knowing oneself. Therefore, in this Dharma, it is not particularly emphasized, because in this great thing, seeing the meaning is not necessary to do specifically. All the great self-natures, even if not sought, are self-illuminating without seeing, which is the supreme eye. Therefore, that meaning is only to manifest the intention of the Victorious Ones. Such a person does not know, lacks the confidence of view, has no lineage of oral instructions, and some people practice tongue in the lower levels. Because self-awareness does not give rise to the essence of Dharma, emptiness, and does not understand suchness, therefore there is no realm of wisdom. When focusing, it is non-dual, that is the Great Perfection, and there is no action or view in it. The person who says this is, the Perfect
Chinese
自诩为大，却依赖于中观的禅定。总纲中也说：自诩为无上大圆满，却仅仅依赖于低劣的禅定，如同王子沦为臣民，这与经文相悖。这就像高贵的王子沦为臣民，与经文相违背。现在，自己的错误见解却显现为大圆满，这就像眼睛患有白内障，或者转动火把，会看到不同的形状，这是不真实的。这些愚昧之人追随自己的心智，并受其束缚。如果不是为了实现圆满，那么，伟大的事业与行为分离的法门，其意义何在呢？这是为了产生一切胜者的佛母，是所有努力的对治。无论通过何种方法和道路来修行，如果不能证悟这一点，就无法成佛。为了成佛，以及使事业具有伟大的意义。例如，阿努瑜伽及以上，仍然在共同的意义上开启门径，使其熟悉，用意义的象征来表示，与努力的意义显现并不分离，因此无法看到。例如，海洋浑浊，波浪翻滚，污泥涌动。如果不浑浊，自然清澈，所有的影像都会显现，无需寻找。同样，二取所生的执着升起，下者寻找却无法相遇，与不动的自性不一致，这是错误的。在这个伟大的体系中，通过无为而行，无需寻找外在的佛，就能显现。从胜者清净传承的修习开始，直到无间地狱，都以此意义来终结。因此，一切胜者都是在理解了这个意义后成佛的。奇哉！以此奇妙的菩提心，金刚萨埵自身，也在金刚座上成佛。如同从石头中提炼黄金，一切善逝都成为佛母，这是所有胜者唯一的道路。持戒等波罗蜜多道的修行，是如海的基础。所有被宣称为圣者解脱之法，都是菩提心圆满的功德，都由此而生。所有圣者的大族，不死的菩提萨埵，都是因为没有它。
English
Claiming to be great, yet relying on the meditation of Madhyamaka. The general summary also says: Claiming to be the unsurpassed Dzogchen, yet merely relying on inferior meditation, is like a prince falling to the status of a commoner, which contradicts the scriptures. This is like a noble prince falling to the status of a commoner, which is contrary to the scriptures. Now, one's own mistaken view appears as Dzogchen, which is like seeing different shapes when the eyes have cataracts or when a firebrand is twirled, which is not true. These ignorant ones follow their own minds and are bound by them. If it is not for accomplishing perfection, then what is the meaning of the great deed, the path of separation from action? This is the mother who gives birth to all victors, the antidote to all efforts. No matter what method or path is practiced, one cannot attain Buddhahood without realizing this. It is for the sake of attaining Buddhahood and for making the work have great meaning. For example, Anuyoga and above still open the door to the common meaning, making it familiar, representing it with symbols of meaning, and not separating from the manifestation of the meaning of effort, so it is not seen. For example, the ocean is turbid and the waves roll, and the mud rises. If it is not turbid, it is naturally clear, and all images will appear without having to be sought. Similarly, the attachment arising from dualistic perception rises, and the lower one seeks but cannot meet, which is inconsistent with the immovable nature, which is wrong. In this great system, one proceeds by non-action, so that the Buddha of the basis appears without being sought. From the practice of purifying the lineage of the victors onwards, up to the Avici hell, this meaning is brought to an end. Therefore, all the victors attain Buddhahood after understanding this meaning. Wondrous! With this wondrous Bodhicitta, Vajrasattva himself also attains Buddhahood on the Vajra seat. Like refining gold from stone, all Sugatas become the mother, which is the one path of all victors. The practice of the Paramita path, such as morality, is the basis of the ocean. All those teachings that are proclaimed as the liberation of the noble ones are the qualities of the perfection of Bodhicitta, and they all arise from it. All the great families of the noble ones, the immortal Bodhisattvas, are because of the absence of it.
Chinese
因此，不成就，因此是解脱之殊胜道。如《瑜伽成就之教言》所说：心髓菩提一切处，无造作如是任运住。如《明点六法》所说：所有解脱宣说为道，成为善逝之母及一切平等之道，若无此道则不生，因此是解脱之殊胜道。如《稀有》中所说：非菩提心者，于三界安住之有情，无有其他利益之药，若知菩提心之义，则轮回之法无有因，迅速一切皆得菩提。如《大鹏展翅》中所说：于不摇动自道者，若未作安住之大药，则往高处之因被烦恼所缚。如是说，若无此道，则诸佛亦不生。诸道亦不从勤作成就之黑暗中解脱。众生亦无干涸轮回大海之时。彼等无有安乐之事，故为未安置而安置之故，此道必须依止。以如是方便，不现见而现见之见解，乃无证悟之大证悟，此乃总的来说，一补达古达之观点。亦无有事业。若从思虑而数，亦已超越。略言之，将一些善知识之观点，声音各自分开，于此宣说。观点不相同者，如所说菩提心之名相与功德，看似各异，然本体相同。有些是嘎达毕玛拉米扎邬金玛哈ra杂的观点，宣说为分离。如是任运成就嘎饶多吉的观点，视为。自性毗卢遮那的观点，视为大，大五。比丘尼根嘎玛的观点，视为自生之智慧，远离因缘。视为与已寻找之事物分离。大乐希日僧哈和古古ra杂的观点，视为境与识。视为无二，蒋伯谢宁的观点。视为大明点，子图波ra杂哈达的观点。视为边，国王达嘿那达洛和嘎饶多吉的观点。视为不舍弃丸药，分离之自性大。如是嘎达邬金
English
Therefore, it is not accomplished, therefore it is the supreme path of liberation. As stated in the "Instructions on Accomplishing Yoga": "The essence, Bodhi, is in all places, unelaborated, naturally abiding as it is." As stated in the "Six Bindus": "All liberations are proclaimed as paths, becoming the mother of the Sugatas and the path of equality for all. Without it, there is no arising, therefore it is the supreme path of liberation." As stated in the "Marvelous": "For sentient beings abiding in the three realms who do not have Bodhicitta, there is no other medicine of benefit. If the meaning of Bodhicitta is known, then the phenomena of samsara have no cause, and quickly all will attain Bodhi." As stated in "The Great Garuda Soaring": "For those who do not waver on their own path, if the great medicine of abiding is not applied, then the cause of going to higher realms will be bound by afflictions." As it is said, without this path, even the Buddhas will not arise. The paths also will not be liberated from the darkness of effortful accomplishment. Sentient beings will also not have a time when the ocean of samsara is dried up. Since there is no action for their happiness, therefore, because it is arranged without arrangement, this path must be relied upon. The view of seeing without seeing through such means is the great realization without realization. This is generally the view of Ekabutakukta. There is also no action. If counted from thought, it is also beyond. Briefly, some views of virtuous friends, with their sounds separated, are declared here. Those with different views, as the names and qualities of Bodhicitta are shown, appear to be different, but the essence is the same. Some are the views of Gadad Bimala Mitra, and Orgyen Maharadza, declared as separate. Similarly, the view of spontaneous accomplishment, Garab Dorje, is regarded as. The view of self-nature Vairochana is regarded as great, the five great. The view of the Bhikshuni Kundgaima is regarded as self-born wisdom, free from causes and conditions. It is regarded as separate from what has already been sought. The view of Great Bliss Shri Singha and Kukaraja is regarded as the object and consciousness. It is regarded as non-dual, the view of Jampal Shenyen. It is regarded as the great bindu, the view of the son Tubo Radzahata. It is regarded as the limit, the view of King Dahenatalo and Garab Dorje. It is regarded as the great self-nature of separation without abandoning the pill. Thus, Gadad Orgyen
Chinese
玛哈拉扎和比玛拉米扎的观点，以及无执著的见解，正确与不正确的行持方式，以及未能如此理解的过失之阐述。其中，以无二之理，对此也有经、诀窍、理路三者。错误在于：佛、有情、轮回与涅槃，即使全部是名言的假立而已。本体是种种显现而无处可住，自生智慧的行境全部自然清净解脱，无需从别处寻求菩提，也不存在以义理认知所要明晰之物。因此，对一之自性又怎会有执著呢？不会有的。这并非来自于明晰执著，而是本来就没有执著，甚至连“本无执著”之名也无法安立，因为那意义本身就是我，所以无需特意寻求。譬如太阳不会寻找萤火虫的光芒一样。正如《大鹏》中所说：“大甘露之自性，无需取食之方便。”以及《普贤菩提心宝》中所说：“若知心髓即菩提，何处有取与执之地？若能彻悟无作圆满之自性，无论如何取舍行持，皆超越对境。”因此，若能确信无取之义，无论做出何种取舍之行为，由于不阻碍行持，也无所作为，故从取舍之行境中解脱。如《菩提心滴》所说：“无取之境，空于勤作之根。”等等，广说甚多。无论如何开示，取舍即是执著，此处无取舍，即不执著之义安住于心中，是无为的。如诀窍中所说：“若不住于无相，何须说不住于有相？”因此，对于任何念头都无法安住，也并非是斩断念头而修持。哦！未能见到无取之义的过失是：显现昏昧，寻求果水，这是因为不了解意义与果实即是自性。这就像鹿追逐海市蜃楼一样，徒劳无功。正如《稀有》中所说：“欲求菩提彼无菩提，地与解脱胜菩提极远，何人能知因之法性？”
English
The views of Maharahata and Vimalamitra, as well as the view free from clinging, the ways of correct and incorrect conduct, and the explanation of the faults of not understanding it in this way. Among them, with the reason of non-duality, there are also three: scripture, key instructions, and reasoning. The error lies in: Buddhas, sentient beings, samsara and nirvana, even if all are merely nominal designations. The essence is that various appearances have nowhere to abide, and all the realms of naturally arising wisdom are naturally purified and liberated, without needing to seek enlightenment from elsewhere, nor is there anything to be clarified by intellectual cognition. Therefore, how can there be clinging to the nature of oneness? There won't be. This does not arise from clarifying clinging, but is originally without clinging, and even the name 'originally without clinging' cannot be established, because that meaning itself is me, so there is no need to seek it intentionally. For example, the sun does not seek the light of a firefly. As it says in the Garuda: 'In the nature of great nectar, there is no need for the means of taking.' And as it says in 'The Precious Essence of Bodhicitta': 'If you know that the essence is supreme bodhi, where is there a place for taking and clinging? If you thoroughly realize the nature of effortless perfection, no matter how you take or act, you transcend the realm of objects.' Therefore, if you are confident in the meaning of non-grasping, no matter what actions of grasping you do, because it does not hinder the action and there is no action, you are liberated from the realm of grasping. As it says in 'The Bodhicitta Drop': 'The realm of grasping is empty of the power of effort.' And so on, there are many extensive explanations. No matter how it is taught, grasping is clinging, and here, non-grasping, that is, the meaning of non-clinging, abides in the mind, is effortless. As it says in the key instructions: 'If you do not abide in the signless, what need is there to say about not abiding in the signed?' Therefore, it is impossible to abide in any thought, nor is it to cut off thoughts and practice. Oh! The fault of not seeing the meaning of non-grasping is: manifesting dullness, seeking fruit water, this is because you do not understand that meaning and fruit are self-nature. This is like a deer chasing a mirage, it is futile. As it says in 'The Marvelous': 'Those who desire bodhi do not have bodhi, the ground and liberation are extremely far from supreme bodhi, who can know the dharma nature of the cause?'