Chinese
是也。从自性生起，是近依。以心性之故，是修持。以果之故，是大成就。如是所说之义，心性菩提如是之自性，轮回和，道之法和，果和，一切之中也，自显现而无有任何住处而示现。又，彼性不动如虚空，动摇尘埃名言有多少，无常智慧如大海，一之外无有任何相。自生任运大坛城。如是出现。显有轮回之流转也，心性界中未曾去往他处。无边无际之刹土行走也，心性彼性未曾动摇。无量诸佛之身塑造也，心性未曾增长。众生无边无际出现也，彼性之上无有遮蔽。如是出现。彼性之中，秘密主，如何显现一切显现彼是密咒耶？或者一切之自性不显现彼是密咒耶？或者二者皆非之物是密咒耶？秘密主说，楞伽之主，一切显现彼非密咒。如果显现彼是密咒，密咒之说与自相违。何者众生之意识和，佛之意也无有差别而成为。除此之外密咒也无有。如果除此之外唯一密咒是，一切法性中未曾聚集而成为。一切之自性不显现彼非密咒。如果不显现彼是密咒，其他断灭者等成为真正圆满也。何者二者皆非彼也非密咒。如果二者皆非之物是密咒，密咒之名寻找而获得无有其他住处。楞伽之主，密咒之名是，显现和不显现二者不有，二者之自性解脱不观待中观何者是，彼自性也。如是出现也。然则如是之自性心之自性光明彼之体性任何也未曾阻碍，因为不欲执着是是，殊胜大瑜伽安住于大之中也，念头一切未曾阻碍分离而显现
English
It is so. Because it arises from itself, it is the near approach itself. Because it is the essence itself, it is the accomplishment itself. Because it is the fruit itself, it is the great accomplishment. The meaning of what was said is that the essence, the nature of enlightenment as it is, is that in samsara, the Dharma of the path, the fruit, and in all things, it is shown that it arises spontaneously and has no place to abide. Again, that very nature is unmoving in the sky. How many moving dusts are there in name? The impermanent wisdom is like a great ocean. There is no form at all apart from the one. The great mandala is self-arisen and spontaneously accomplished. Thus it appears. Even the flow of appearances and existence in samsara has not gone elsewhere from the realm of the essence. Even traversing endless realms, the essence, that nature, has not moved. Even creating immeasurable bodies of the Victorious Ones, the essence does not increase at all. Even though endless sentient beings arise, that nature is not obscured by it. Thus it appears. In that very nature, Secret Lord, is the appearance of all appearances the mantra? Or is the non-appearance of the nature of all things the mantra? Or is something that is neither of the two the mantra? The Secret Lord said, Lord of Lanka, the appearance of all things is not the mantra. If that appearance were the mantra, it would contradict the very term 'mantra,' and the consciousness of sentient beings and the intention of the Buddhas would become indistinguishable. Apart from that, there is no mantra. If only that which is other than that were the mantra, then all would not be gathered into the nature of Dharma. The non-appearance of the nature of all things is not the mantra. If that non-appearance were the mantra, then those who are cut off from others would become truly perfect. That which is neither of the two is also not the mantra. If something that is neither of the two were the mantra, there would be no other place to be found by searching for something called 'mantra.' Lord of Lanka, that which is called 'mantra' is that which is without duality of appearance and non-appearance, and which is liberated from the nature of duality, and which is not observed in the Middle Way. That is the very nature. Thus it appears. However, the characteristic of that very nature, the luminosity of the nature of mind, is unobstructed in any way, because it is not desired to grasp at 'is is.' Abiding in the great, supreme yoga, all thoughts are not obstructed and separated, and it appears
Chinese
不分别念。那为什么呢？因为一切都是我，我显现为一切。显现和不显现的意义，在同一时间，没有目标地清晰显现。如果问：这可以吗？譬如，一个魔术师，变幻出童子、魔术的马牛、美丽的女子等，无论进行战斗或享受音乐的快乐，观众迷惑而感到惊奇，但魔术师却不感到惊奇。因为那些存在并且是幻术，所以他与童子等以及不存在两者都了知并且分离。同样，那些领悟要点的大人物们，对于禅修，心既不投入，也不分离。没有禅修，也没有散乱。没有观看，也已止息了分别念，也已成就。无论出现什么征兆，都在自生界中自明。对于这样的人，心和身体无我，怎么会有损害呢？应当了知，连一丝痛苦也没有。那会产生梦兆、显现的恶兆、痛苦、不适、不畏惧魔鬼、不畏惧出生、不厌倦轮回、在欲乐界中结合、不相信言辞等等。从见地上来说，首先要通过见地来确定，这是非常重要的。愚昧的人们，见地偏离了方向，认为如实存在的这个事物仅仅如显现那样，就自认为是圆满大成就者，并停留在普通人的境界。执着于目标等，之前已经阐述完毕。像这样，持有意义之金的见地的例子，就是修持行为的终极。是：共同展示心不投入的禅修方式和要点。禅修是：从禅修中进入的放置方法，以及心的进入方法。关于身体的放置方法：从生起次第瑜伽以下，没有赤裸身体的调整和放置，因为与执着身体的观念分离。所以，没有必要确定身体的坐姿。那么，是否要否定下方的跏趺坐等呢？在没有执着身体之前，没有必要否定。如果没有特意接受，那么无论是跏趺坐还是仰卧、俯卧，怎么躺都没有妨碍。瑜伽士应该感到舒适，而不是通过懒惰来完成。我的心
English
Non-conceptualization. Why is that? Because everything is me, and I appear as everything. The meaning of appearance and non-appearance is clearly manifest at the same time, without any fixed target. If you ask, "Is that possible?" For example, a magician conjures up a young boy, illusory horses and cattle, a beautiful woman, and so on. Whether they engage in battles or enjoy the pleasure of music, the deluded spectators are amazed, but the magician is not amazed. Because those things exist and are illusions, he knows and is separate from both the young boy and so on, and non-existence. Similarly, those great individuals who understand the key points, their minds neither engage in meditation nor are they separated from it. There is no meditation, and no distraction. There is no viewing, and conceptualization is also ceased, and accomplishment is also achieved. Whatever signs arise, they are self-illuminating in the self-originated realm. For such a person, how can the mind and body, being without self, be harmed? It should be known that there is not even the slightest suffering. That will give rise to auspicious dreams, manifest omens, suffering, discomfort, fearlessness towards demons, fearlessness towards birth, non-weariness towards samsara, union in the realm of desire, disbelief in words, and so on. From the point of view of view, it is extremely important to first determine that matter through view. Ignorant people, whose view deviates from the path, believe that this thing that exists as it is, is merely as it appears, and they claim to be Dzogchen practitioners and remain in the realm of ordinary people. Clinging to objects, etc., has already been explained before. Like that, the example of the view that holds the gold of meaning, is: Meditate on the ultimate end of action. Is: Commonly shows the meditation method and key points where the mind does not enter. Meditation is: The method of placing from entering meditation, and the method of entering the mind. Regarding the method of placing the body: From the generation stage yoga downwards, there is no adjustment and placement of the naked body, because it is separate from the concept of clinging to the body. Therefore, there is no need to determine the posture of the body. Then, should we negate the lower lotus posture and so on? There is no need to negate it until there is no clinging to the body. If there is no intentional acceptance, then whether it is the lotus posture or lying on the back or lying face down, there is no contradiction in lying in any way. The yogi should be comfortable, and not do it through laziness. My mind
Chinese
为了更加强调，在《古姆琼》中说：“身心未生，本无根基，如口头般矫饰，毫无意义。”又说：“如幻般了知身，端坐跏趺亦无有，以三种行为安住者，无有特意造作。”瑜伽成就之论中说：“于何处无有住处根基，于彼处矫饰身体毫无意义。”又说：“禅定身体寂静不矫饰，于彼处彼寂静不矫饰，彼即是智慧寂静之处，此乃瑜伽士之胜地。”又说：“无边刹土为我身，种种恶身未曾舍离，于身寂静亦为寂静之故，端身跏趺坐亦无有。”此等意义是说，身体沉溺无有放置之法，故不阻止已作之事。那么矫饰的过患是什么呢？若矫饰身体，则仍有执着于身体，因执着故，何时亦不能见其义。因此，《古姆琼》中说：“以衡量矫饰身心，彼处有执着的橛。”成就之论中说：“以执着而行持行为，彼乃身行之污损。”如是说乃是错谬。不仅如此，住处亦不可特意选取寂静处，因如前所说，乃是本初之大寂静。六道自生之佛虽与人相见，然佛乃内观者，因此，特意贪执寂静处亦当舍弃。又，于村落中仅以言辞立足亦不可，因已具足把握，无有取舍，故安住于寂静处。又说：“山洞无量不可矫饰，彼即是无量不矫饰，此乃本初之稀有衡量，无有造作而自生。”此等意义是说，于住处任何处皆好。如是，即便与人相遇，亦不造作分别念，不疏忽相遇，亦不执着于相遇之事。现在之人贪执村落，仅以眼前的见解束缚于口头，于寂静处行持大事者多受讥讽，彼等乃是堕落之大因。心之入处，乃是无有入处而入处。知识本身。彼即是如实之本性，于其中无有任何执着，自身不
English
To further emphasize this, it is said in the "Ghumchung": "Since body and mind are unborn and without foundation, artificial adornment is meaningless." It also says, "If one knows the body to be like an illusion, there is no need to sit upright in the lotus position. Whoever abides by the three modes of conduct has no deliberate actions." In the teachings of the accomplished yogi, it says, "Wherever there is no basis or support, there is no need to adorn the body in that place." It also says, "Do not adorn the body in solitary contemplation. In that place, it is solitary and unadorned. That is the place of primordial wisdom. This is the supreme realm of the yogi." It also says, "For the sake of my body in limitless realms, I have not abandoned or separated from various evil bodies. Because solitude in the body is also solitude, there is no need to sit upright in the lotus position." These meanings indicate that there is no way to place or fix the body, so one does not prevent what has already been done. What, then, is the fault of adornment? If one adorns the body, there is still attachment to the body, and because of attachment, one will never see the true meaning. Therefore, it is said in the "Ghumchung": "Measuring and adorning the body and mind, there is a stake of attachment in that place." In the teachings of the accomplished one, it says, "Acting out conduct with attachment is a defilement of bodily conduct." This is a mistake. Moreover, one should not deliberately choose a solitary place to dwell, because, as previously stated, it is the great primordial solitude. Although the self-arisen Buddhas of the six realms meet with people, the Buddha is an inner observer, so one should also abandon attachment to solitary places. Furthermore, one should not remain in villages merely relying on words, because one has already gained confidence and there is no need for acceptance or rejection, so one dwells in solitude. It also says, "Do not adorn the immeasurable mountain caves, for they are immeasurable and unadorned. This is the primordial, wondrous measure, self-arisen without action." These meanings indicate that any place is good for dwelling. Thus, even if one encounters people, one does not create conceptual thoughts, one does not neglect the encounter, and one does not fixate on the act of encountering. Nowadays, people are attached to villages, clinging to superficial views, and many ridicule those who practice great things in solitude, which is a great cause for downfall. The way to enter the mind is to enter without entering. Knowledge itself. That is the true nature of things as they are, without any fixation, the self not
Chinese
因为不理解要点，有时会显现无相之义，有时以有相的分别作为因。如果在引导中出现细微之处，那么就无法理解无执著的禅修。如果未见心性之乐，心中无相之义显现，有相的错觉成为流转之因，那么成佛也只是随自己的意愿。在引导中，因与果并非分离。这已经很明显了，但这仅仅是传承下来的说法。然而，要明白，由于与这些分离，心识只是被置于名言的层面，实际上是无法安立的。方法是，一般来说，所有获得之事的名称都是菩提道，因此，稳固的方法和六门是不可否认的，因为对境的显现是不可思议的，所以是自在的。成为施予者的方法是，完全从三边解脱，因此本质上是与对境分离的。仔细理解这些话语，同时进行禅修，并在体验中，自证智从内心自然显现。这是不执著的方法，通过见地的空性来解脱。对于那些更高级的瑜伽士来说，禅修也如前面所决定的那样，意义和禅修者之间没有界限，因为它们是一体的，所以是法性如是的本质。因此，要知道心识如实，而非刻意安立。同样，因为法性是任运自成的，所以自证智也是任运自成的，两者没有差别。法性显现为大圆满的本质，因此，自证智也被安立为大圆满。因为意义是与作为和努力分离的，所以自证智也是与作为和努力分离的。因为法性是无二的，所以觉性也是无二的。因为法性是无执著的，所以觉性也是无执著的。因为法性是自生智慧，所以自证智也是自生智慧。因为法性是所有事物的大本体，所以心识也是大本体。因为法性不思任何事物，所以心识也不思任何事物。因为法性不移动任何事物，所以心识也不移动。因为法性不进入任何事物，所以心识也不进入。因为法性不进入，所以心识也不进入。因为法性不显现任何事物，所以心识也不显现任何事物。因为在法的自性中，没有分别、没有思辨、没有寻找、没有接受，所以心识也没有分别、没有思辨、没有寻找、没有接受。因为法性不生不灭，所以自己的心识在任何地方都不生、不住、不灭。