English
However one points, there is nothing to point at. Remembering and perceiving what is not non-existent. Without constant passing, there is no thing. Without falling into duality, there is no examination. Not established in one extreme, pervading all. Since there is no cause for the first arising, there is no final death or change. Since there is no substance of things in the present, there is no constant formation or grasping. Thus it is said. In the Mind Training, it says: The non-existence that depends on existence is itself non-existent, so the truth of non-existence does not exist either. Since all extremes are absent, there is no middle, and it does not abide in the middle either. Thus it is said. Since there is no birth or death, there is no permanence or annihilation, and there is no self or other. Therefore, it is evident that there is no cycle of existence and no nirvana. Thus it is said. Therefore, what should be done with one's own awareness is this: such a meaning, self-awareness, does not even manifest. If one does not fixate, does not confuse, does not separate, does not examine, then conceptual thought arises on its own. Those who are on the wrong path, not understanding such a meaning, the mantra practitioners of today, a generation with fixated views, speak of non-duality but cling to extremes. Not changing is also an extreme. Similarly, clinging to non-fixation, non-action, and considering non-duality as self-nature is also an extreme. Therefore, one never finds the true meaning because they have strayed from the path. It is like a blind person walking on the road. In the Great Sky, it says: For the equality of all, it is not established by looking at it from a biased perspective. Thus it is said, showing that one cannot realize by clinging to extreme views. In the Great Garuda, it says: Dharma and Dharmata are always mixed and inseparable, and there is no further explanation for the ultimate Dharma. The path of delusion and enlightenment cannot be obtained through conceptual thought. The meaning of this is that from thinking about non-duality, one cannot gain transcendent certainty. Should one entrust the ultimate truth to some action? Clinging to extremes is to regard one's own awareness as the standard for illusory appearances, just as someone with cataracts mistakes the yellow in their vision for a real person. Therefore, whoever is born in a degenerate age, those who act honestly, strive with diligence to act on the meaning of non-duality. La Sras Thupo, the eldest son, discusses the reasons for being free from extremes. How should we view the way of seeing everything as the nature of one great Bindu? Appearing as false appearances is the nature of Dharmata. When wrong views and the bhumis and paths appear as different, self-aware awareness, Bodhicitta, and the nature of all appearances
Chinese
由于从分离的巨大明点自性中成佛，没有舍弃或执着于一切二元戏论之法。仅仅在名言上是无与伦比的，所以只能说是一，本体是一，也脱离了名和相。这也是为了遣除执二，对外道的法没有妄加诽谤。如果想让那个意义成为自知的证悟，就不要认为那是他者。因为自性是如此显现为自我的，所以无法指示其体性，因为不是自我也不是他者。由于无法通过执着于境来寻找事物，所以不要思辨它，要正直地看待它。什么是正直地看待呢？就是心念不为任何事物所动摇。这样就能自然获得巨大明点的体验。为了稳固这些观点，以下是论证。以自性论证为例，出自《大虚空》：因为法身遍布，所以是一。因为大，所以安住于伟大的自性中。以及出自《无戏论明点》：因为智慧完全清净，所以是一。解脱之道并不存在。超越了一和多的边际，法界的体性无法描述。一切的自性，三时之界不改变。出自《顶髻生起》：认为乘的种类和次第很重要，不混杂的诸法是圆满的庄严。如同龙融入大海和河流，是王权的普遍恩赐和自在者的宝藏。又：普贤王如来自生薄伽梵，是唯一至大至上的法身。又：因为法界无生，没有众生，所以轮回的诸法本来任运成就。那是任运圆满菩提心的界，安住于不住涅槃的果位。如同满月般没有戏论，本来就如同积聚的海洋之界。即使开展也如是，即使收摄也如是，圆满了福德智慧身语意。又：普贤王如来自生薄伽梵，是唯一至大至上的法身。任运圆满身语意的广大手印，安住于任运成就菩提心要中，进入无上胜者的至高果位。出自《宝性总集》
English
Since enlightenment arises from the very nature of the great bindu, free from separation, all dualistic elaborations are neither abandoned nor fixated upon. Merely in terms of expression, it is said to be one, unparalleled. The essence is one, and it is also free from name and form. This is also to avert grasping at duality, and there is no slander against the doctrines of external paths. If one wishes to realize that meaning as self-awareness, do not think of it as other. Because the self-nature appears as self in such a way, its essence cannot be pointed out, as it is neither self nor other. Since it cannot be sought by fixating on objects and examining things, do not speculate about it, but look at it directly. What is looking at it directly? It is when the mind is not moved by anything. In this way, the experience of the great bindu will be naturally attained. To stabilize these views, here are the reasonings. For example, the reasoning of self-nature, from the Great Space: Because the Dharmakaya is all-pervading, it is one. Because it is great, it abides in the nature of greatness. And from the Bindu Without Elaboration: Because wisdom is completely pure, it is one. The path of liberation does not exist. Transcending the extremes of one and many, the characteristic of the Dharmadhatu is indescribable. The self-nature of all, the realm of the three times does not change. From the Spontaneous Arising of the Crown: Thinking that the types and order of vehicles are important, the unmixed dharmas are the ornaments of complete perfection. Just as nagas merge into the ocean and rivers, it is the universal bestowal of sovereignty and the treasury of the powerful ones. Again: Kuntuzangpo, the self-arisen Bhagavan, is the sole, supremely great, and supreme Dharmakaya. Again: Because the Dharmadhatu is unborn and there are no sentient beings, the dharmas of existence are spontaneously accomplished from the beginning. That is the realm of the spontaneously perfect Bodhicitta, abiding in the result of non-abiding Nirvana. Like the waxing moon, it has no elaborations, and is like the realm of the gathered ocean from the beginning. Even when elaborated, it is the same; even when contracted, it is the same. It is complete in merit, wisdom, body, speech, and mind. Again: Kuntuzangpo, the self-arisen Bhagavan, is the sole, supremely great, and supreme Dharmakaya. The great mudra of spontaneously perfect body, speech, and mind, abiding in the spontaneously accomplished essence of Bodhicitta, enters the supreme state of the unsurpassed victor. From the Precious Collection of All
Chinese
法身本净极寂灭，轮回大海已舍弃边地，有与无之边皆一味于法界。如是说。于《安乐遍满》中说：无碍圆满之薄伽梵，无别任运成就明点之法界大，显现为身语意之周遍坛城。如是说。于《稀有》中说：愚痴乃从自性所生之诸法，于各自之见解无别而领会，以不具分别之意故为愚痴。诸法皆成善逝之意，于最胜秘密之喜乐中，一切皆安住于唯一自性，以不具地与地之次第差别故为愚痴。如是等等。又，如意宝珠珍宝般，不思任运成就之身，于此三界中唯一存在，唯一最为殊胜之地。于最胜秘密之喜乐中，一切皆安住于唯一自性。如是说。以彼等之广大理证，决断是否，如是之义，任何事物皆未舍弃，以未成立故，未舍弃离一切之唯一。于《细微安布》中说：心离色而色亦圆满，颜色形状亦无二。如是说，彼义乃显现胜者之意。于如是安住之大士夫，显现能所之胜者刹土皆为清净，譬如于赡部金洲中，寻觅土石亦不可得。于彼经中说：所见能所清净刹，安住胜妙菩提心。如是说。如是未明未知之人，如以破旧之布袋盛装糠秕般，于所缘而转移并勤作，及欲求为一者，彼等将诸法归纳为一而欲作一者，如欲求日光而趋向黑暗般，乃为错谬。于《大虚空》中说：是故彼经彼自身，于彼作彼成障碍，如是于彼作彼想，于彼彼自身不立。如是说，彼何时亦不能领会。彼为何耶？大明点乃安住于具足六明点，如是之状态乃无边际且为一切之根源
English
The Dharmakaya is primordially pure and utterly secluded, Having abandoned the ocean of samsara, the land of Ladakh, The extremes of existence and non-existence are one in the realm of reality. Thus it is said. In the "Joyful Abundance" it says: The unobstructed and perfectly complete Bhagavan, The indivisible and spontaneously perfect realm of the bindu is great, Manifesting as the mandala of body, speech, and mind. Thus it is said. In the "Wonderful" it says: Ignorance is the nature of all phenomena arising from oneself, Comprehending without differentiating between individual views, Being ignorant because of not possessing the intention to differentiate, And because all phenomena have become the nature of the Sugata's mind, In the supreme secret bliss, all abide in the single self, Being ignorant because of not differentiating between the levels of earth and earth. And so on. Furthermore: Like a wish-fulfilling jewel, A spontaneously accomplished body without thought, Exists alone in these three realms, The sole and supremely great ground. In the supreme secret bliss, All abide in the single self. Thus it is said. With these extensive reasons, deciding what is and is not, In such a meaning, nothing whatsoever is abandoned, Because it is not established, the sole and utterly detached is not abandoned. In the "Subtle Arrangement" it says: Mind is without form, yet form is complete, Color and shape are also non-dual. Thus it is said, the meaning of which is the manifestation of the Victorious One's intention. For the great being abiding in such a state, The phenomenal world, the realm of the Victorious One, appears as utterly pure, Just as one cannot find earth or stones when searching in Jambudvipa, the golden land. In that very text it says: The seen, the phenomenal world, is a pure realm, Abiding in the noble Bodhicitta. Thus it is said. Thus, those who are ignorant and unknowing, Like filling a tattered sack with chaff, Shifting their focus and striving, And those who desire oneness, gathering all phenomena into one and thinking to make it one, Are like seeking darkness while desiring the sun, and are thus mistaken. In the "Great Sky" it says: Therefore, in that very scripture, Doing that to that becomes an obscuration, Thus thinking that about that, That itself is not established in that. Thus it is said, and they will never understand it. Why is that? The great bindu abides possessing six bindus, Such a state is without end and the source of all.
Chinese
我安住，故为法界之明点。彼性本净，故为诸界清净之明点。大明点离偏颇，无有矫饰，故为法性之明点。一切无因无缘而自生，故为大智慧之明点。轮回恶趣以大铁钩钩住，故无所弃，故为普贤王如来之明点。从上至胜者之果位，下至地狱之世间，任运圆满，无有边际，故为任运成就之明点。彼显现为六，然亦非一，有分别者难以见之。于此，一切法如实安住，乃极喜金刚与国王达哈那达罗之意趣。亦为班琼自生之意趣。观视此像，尤为不错谬。何以故？以诸事物之真如唯为无造作无矫饰之自性，故为阿底瑜伽大圆满。其名称之类别，从功德之分显现，数量不可胜数。于彼真如无有执着，故亦称作离执。于彼，以果实圆满故，亦称作任运成就。彼真如无有痛苦之名，故亦称作大乐。无有其他之法，故亦称作大自在。无有伴侣与戏论，故称作大明点。无有边际之法，故亦称作无二。于彼中，一切皆明现，故亦称作自生智慧。于果无有希求，故不勤作，故亦称作离作。彼等虽标识各异，然于体性无有差异，故一即一切，一切即一，乃如实安住之名称类别。如是故，当证悟诸事物之真如。彼理如何耶？于本初离执之中，亦无有离执。于本初大自在之中，亦无有观视。于本初任运成就之中，亦无有观视为任运成就。于本初无二之中，亦无有观视为无二。于本初离作之中，亦无有观视为离作。于本初大乐之中，亦无有观视为大乐。于本初大明点之中，亦无有观视为大明点。于本初自生智慧之中，亦无有观视