English
I abide, therefore it is the bindu of the sphere of reality. That itself is pure from the very beginning, therefore it is the bindu of the purity of all spheres. The great bindu is free from partiality and without artificiality, therefore it is the bindu of the nature of reality. Everything arises spontaneously without cause or condition, therefore it is the bindu of great wisdom. Samsara and the lower realms are held firmly by a great hook, therefore nothing is abandoned, therefore it is the bindu of Kuntuzangpo. From the attainment of the victorious ones above, down to the world of hell below, it is spontaneously perfect, without beginning or end, therefore it is the spontaneously accomplished bindu. That appears as six, yet it is not one either; it is difficult for those with fixation to see. In that, all dharmas abide as they are, which is the intention of Garab Dorje and King Dha Hanataro. It is also the intention of Banchung Rang. To view the image is especially unerring. Why is that? Because the suchness of all things is only the uncreated and unadulterated nature itself, therefore it is Atiyoga Dzogchen. The categories of its names, appearing from the aspect of qualities, are countless. Because there is no grasping onto that suchness, it is also known as 'free from grasping'. In that, because the fruit is perfectly complete, it is also known as 'spontaneously accomplished'. That suchness has no name for suffering, therefore it is also known as 'great bliss'. Because there is no other dharma, it is also known as 'great self'. Because there is no companion or elaboration, it is known as 'great bindu'. Because there is no dharma of extremes, it is also known as 'non-duality'. In that itself, everything is clear, therefore it is also known as 'self-arisen wisdom'. Because there is no expectation of a result, there is no effort, therefore it is also known as 'free from action'. Although those signs are different, there is no difference in essence, therefore one is all, and all is one, which are the categories of names of the basis as it is. Therefore, one should realize the suchness of all things. How is that the way it is? In the primordial free from grasping, there is also no free from grasping. In the primordial great self, there is also no viewing. In the primordial spontaneously accomplished, there is also no viewing as spontaneously accomplished. In the primordial non-duality, there is also no viewing as non-duality. In the primordial free from action, there is also no viewing as free from action. In the primordial great bliss, there is also no viewing as great bliss. In the primordial great bindu, there is also no viewing as great bindu. In the primordial self-arisen wisdom, there is also no viewing
Chinese
也因为没有。对于事物如实之法，也不看作是那个本身。那是因为没有观看者和观看的境，如金刚句云：未舍弃未抛弃未证悟，因为是轮回，任运成无分别，没有能见与所见。因此，在此大派中，从行为上以念头欺骗而解脱。对此提问，因为什么也不做就不能解脱，虽然无间地狱也未从平等性中动摇和抛弃，但因为未证悟故是轮回。因此，理应努力于真如，若不努力如何解脱？若如此问，回答说，那确实，地狱的恐怖聚集虽未从平等性中动摇，轮回也真实，但您自己未认识到，地狱也只是稍微受苦而已，快乐本身稳固地成为地狱是无法成立的。真实的意义不能通过努力获得。那是因为什么呢？因为不了解的人们，想要跟随并显现与心、行为和努力分离的意义而证悟。对于了解的人来说，没有跟随，因为与行为和努力分离本身就是跟随自性觉知，即是自性。同样，不了解的人跟随无有依靠的知见。了解即是自性。不了解的人们，跟随心中任运成就的意义。了解即是任运成就的自性。不了解的人们，跟随心中自生。了解即是自生智慧本身。不了解的人跟随大乐。了解即是自性。不了解就跟随大明点。了解则大明点跟随自性。不了解的人们跟随无二的自性大。了解则自性大跟随自己。不了解的人们，心中跟随并显现如实之义。了解的人，如实之义也不跟随自性，没有思虑没有欲望。因此，极瑜伽士不立宗。不破坏故不思，不显现，不观察，不衡量，不测量。不做任何事，不住留而安住，如实即是真如，不...
English
Also because there is not. One does not even look at the thusness of things as that itself. That is because there is no seer and no object of seeing. As the Vajra Composition says: "Not abandoning, not discarding, not realizing, because it is samsara, spontaneously accomplished, indivisible, there is no seeing and nothing to be seen." Therefore, in this great system, one is liberated by deceiving thought with action. If asked about that, since one cannot be liberated by doing nothing, even though the uninterrupted hell does not move or discard from equality, it is samsara because of not realizing. Therefore, one should strive for suchness. If one asks, "If one does not strive, how can one be liberated?" The answer to that is, "That is true. Although the assembly of terrors of hell does not move from equality, and samsara is also true, you yourself do not recognize that. Even hell is only slightly suffering. There is no lineage of reasoning that establishes happiness itself as firmly hell." The meaning of what is, is not found through effort. Why is that? Because those who do not understand want to follow and manifest the meaning that is separate from mind, action, and effort, and want to realize it. For those who understand, there is no following, because being separate from action and effort itself is following self-awareness, which is self. Likewise, those who do not understand follow baseless intellect. Understanding is self. Those who do not understand follow the meaning of spontaneously accomplished mind. Understanding is the self of spontaneous accomplishment. Those who do not understand follow the self-born mind. Understanding is also the self-born wisdom itself. Those who do not understand follow great bliss. Understanding is self. If one does not understand, one follows the great bindu. If one understands, the great bindu follows the self. Those who do not understand follow the great non-dual self. If one understands, the great self follows itself. Those who do not understand, in their minds, follow and manifest the meaning of what is. One who understands, even what is, does not follow the self, there is no thought, no desire. Therefore, the extremely realized yogi does not establish a thesis. Because it is not destroyed, one does not think, does not manifest, does not observe, does not examine, does not measure. Without doing anything, abiding without abiding, suchness is thusness, not...
Chinese
认识到无法认识的，找到无法找到的，成就无法成就的，见到无法见到的，证悟无法证悟的，获得无法获得的，不清晰的变得清晰，未曾体验的将体验到。例如，如果想要像天空的星星一样，云层清晰时无法清晰无法见到，安住自性则寂静而能见到。如此证悟时，没有必要特意去证悟。如此证悟时，也没有阻碍。没有做已做之执着。然而，那些安住于不谬误之法的大人物们，如此行持，进入持明行列的也很多。现今时代的人们，大多数对这种见解进行诽谤、抛弃、阻碍、抹杀。大多数人对好坏都不真正了解，所以不舍弃，不取，不抛弃。有些人想修行却不明白。少数有缘分的人，会减少，修行，接受，依赖。常恒的修习在任何地方都不确定。那时如果安住于此，则非常接近成就，与修习时间长短和业力无关。因此，如果出现一些继承者，在寺庙里出现并证悟吧。根本智的菩提自性是什么样的呢？没有舍弃、没有脱离三边。被称为如是之法性，就像这样无法以实体来把握，无法切割，以各种方式把握，无论把握与否，都没有舍弃任何东西。是，也不是。显现为如此不同，想要指示却不想要，不想要却想要，本性空性。非常容易观察，困难之处是没有处所。有必要习惯，但因为以前没有见过，所以没有处所而存在，不存在。有可思考辨别的，也有不可思考辨别的。已经圆满和合一。因为没有见过所以不存在而存在。显现为各种各样，无论如何观察，安住于此，本体没有单一的存在，存在。是不同的本体。不居住的地方却认为居住，居住的地方却不居住。是常恒也是无常。是无常也是常恒。是断灭也是不断灭。是不断灭也是断灭。是一也是多，是多也是一。是不确定也是确定。是确定也是不确定。显现为各种各样。是生起也是不生起。有可思考的也有不可思考的。没有也有。有可忆念的也有不可忆念的。没有也有。有可象征的也有不可象征的。没有也有。有可言说的也有不可言说的。没有也有
English
Recognize the unrecognizable, find the unfindable, accomplish the unachievable, see the unseeable, realize the unrealizable, obtain the unobtainable, the unclear becomes clear, the unexperienced will be experienced. For example, if you want to be like the stars in the sky, when the clouds are clear, it is unclear and invisible, but abiding in self-nature, it becomes peaceful and visible. Thus, when realizing, there is no need to deliberately realize. Thus, there is no obstruction to realization. There is no clinging to what has been done. However, those great people who abide in the meaning of the unerring Dharma act in this way, and many enter the ranks of Vidyadharas. Most people in this day and age slander, abandon, obstruct, and obliterate this view. Most people do not truly understand what is good or bad, so they do not abandon, do not take, and do not reject. Some want to practice but do not understand. A few fortunate ones will diminish, practice, accept, and rely. Constant practice is not certain anywhere. At that time, if you abide in this, you will be very close to accomplishment, regardless of the length of practice and karma. Therefore, if some successors appear, appear in the monastery and realize it. What is the nature of the Bodhi of the fundamental wisdom? It is without abandoning or separating from the three edges. It is called the Dharma-nature of Suchness, like this, it cannot be grasped as a substance, cannot be cut, grasped in various ways, whether grasped or not, nothing is abandoned. It is and it is not. It appears so different, wanting to indicate but not wanting, not wanting but wanting, the nature is emptiness. It is very easy to observe, the difficulty is that there is no place. It is necessary to get used to it, but because it has not been seen before, it exists without a place, it does not exist. There are things that can be thought and discerned, and there are things that cannot be thought and discerned. It is already complete and unified. Because it has not been seen, it does not exist but exists. It appears in various ways, no matter how you observe it, abiding in it, the essence does not have a single existence, it exists. It is a different essence. The place where one does not reside is thought to be residing, and the place where one resides is not residing. It is permanent and impermanent. It is impermanent and permanent. It is annihilation and non-annihilation. It is non-annihilation and annihilation. It is one and many, and many and one. It is uncertain and certain. It is certain and uncertain. It appears in various ways. It is arising and non-arising. There are things that can be thought and things that cannot be thought. There is and there is not. There are things that can be remembered and things that cannot be remembered. There is and there is not. There are things that can be symbolized and things that cannot be symbolized. There is and there is not. There are things that can be spoken and things that cannot be spoken. There is and there is
Chinese
巴。存在于不存在之中，不存在于存在之中等等，以不可思议的方式，即使在拉达克也很难展示。所谓远离一切边，是指相对于不离边的离边。对于这些等等，无论说多少都是错误的，因为无法表达，也无法用语言来表达。因此，《小品》中说：无论说出多么深刻的词语，也不会与意义相符。应该用意义的智慧去理解它。对于这样的真如，你认为怎么样？心中想什么，看什么，用什么？对此，要对儿子进行观察。什么进入什么？修什么？即使只是言语，也没有什么可做的。那么，如果不想用言语来表达，就没有必要说了。如果这样问，回答说：这之前也详细地说过，虽然道理是这样，但说出来本身就是一种表达，就像在没有灯的黑暗洞穴里寻找黄金一样。开启了秘密心髓的宝藏，是有必要的，这样回答。这是提取圣者们的黄金的意义。为了确信这是没有虚假的真实，也有支持的理由。如《大鹏经》中说：如果考察则无，如果安住则生起种种，这是极大的善。事物自身的体性。谁也不显现，一切贪着都不做。的姿态显现任何事物。示现一切。又说：放下吧，安住吧，那就是自性。没有欲望，也没有获取。恐惧连微尘都不生起，像大鹏在空中翱翔一样。没有开展，也没有收摄。不需要空性，没有可食之物。像大海一样本来存在，却能生起种种法。功德与虚空的边际相等。没有确定在收摄之处。如是说。如《大虚空经》中说：极其秘密的法性，不会从其他耳根听到。同样，舌根也无法用微尘来表达它。如是说。如《妙饰经》中说：什么也不是，什么都可以。如《生命之轮经》中说：这不死的伟大甘露妙药，因为圆满了智慧，所以不需要向外寻找。一切都是一个原因，在法界中平等。没有从他处来，也不可能去任何地方。一切都如是地在菩提心中显现。