English
Sa. Completely perfected in the very nature of awareness in everything, from the cessation of effort itself. All dharmas are self-established and self-liberated, knowing all knowable things without obstruction. The dharma of suchness. As mentioned above, the expanse of suchness, that is, in the very nature of that great reality, the dharma of the power that arises, just as from a crystal ball, various rainbow lights radiate without obstruction and appear everywhere. However, whatever dharma of power appears, whether pure or impure, it appears as the adornment or quality of that completely pure crystal ball, without any benefit or harm to its own nature. This refers to the dharmas represented by it. King of Awareness. That is, the ground's abiding nature, essence emptiness, self-nature luminosity, and unceasing compassion, the profound abiding nature residing in the three-fold wisdom of the ground, knowing and realizing it as it is. This is the supreme of all abidings, realizations, yogas, instructions, and pith instructions, or the unsurpassed, or the king, hence it is known as the King of Awareness. The meaning of Great Emptiness. That is, emptiness, signlessness, and wishlessness, which are the nature of the three doors of liberation, is called Great Emptiness. The meaning of clearly stating how its state is. Agama. That is, the infallible words spoken by Buddhas and Bodhisattvas and other noble beings, which are cited as the true basis for gaining certainty about hidden and extremely hidden dharmas, this is called the occasion of Agama. And the teachings of the teacher Buddha, whether Sutra or Tantra, and also the treatises composed by later scholars, and the mantras taught by the Vidyadharas and accomplished ones, and the treatises on various activities, whatever they may be, can be applied, and the recitation Agama that is certainly accomplished by entering, that is, whatever the treatise may be, its sounds and words are clearly heard by the ear faculty, and are transmitted sequentially through the power of speech, thereby accomplishing its power, this is called the occasion of Agama. In the three Inner Tantras, the root Tantra, the explanatory Tantra, and the branch Tantra taught by the teacher's three bodies, whatever they may be, from which the essential points are extracted sporadically, this is called the occasion of Agama, there are three types. The Agama taught here is
Chinese
这正是后者。噶玛巴让炯多吉所著的浩瀚如海的论著中也说到，在各大续部中，汇集了各种特别殊胜的教证，确定了很多教证的词义，这正是“教证”的含义。考虑到这个意义，《集经意》中也有十二部教证，由此延伸出的三十六部确定之经被称为汇集续，吉祥时轮也是从最初佛陀的教证中汇集而宣说的，因此也有人认为汇集续属于阿努瑜伽。这样清楚地说明了这一点。窍诀，意思是“非共同的语言”。这是指圣者们在修持口诀时，所产生的各种特殊体验，为了后世弟子的利益，以非共同的秘密方式口耳相传的语言，或者将一些口耳相传的语言记录下来，这些就被称为窍诀。论藏，即指律藏、经藏、论藏，这是在共同乘中广为人知的三藏；或者律藏、经藏、持明咒藏，这是在无上乘中广为人知的三藏。主要有两种不同的认识方式。这二者并不矛盾，因为论藏的究竟意义，正是持明者论典中所详尽阐述的真如，而持明咒藏的主要阐述对象也未超出论藏的范围，因此二者可以合二为一。菩提心，如果从共同乘的角度来说，有世俗菩提心和胜义菩提心两种。世俗菩提心中，有想要走上菩提之路的愿菩提心，以及像真正进入菩提之路一样，实际修学六度行的行菩提心。胜义菩提心是指，在资粮道和加行道中，依靠发心来修习心性，最终在见道时，现量证悟到远离一切戏论的智慧空性之义。
English
This is indeed the latter. In the vast ocean of treatises composed by Karma Pakshi Rangjung Dorje, it is also said that among the great tantra sections, various particularly excellent scriptural authorities are collected, and many meanings of the words of the scriptural authorities are determined. This is precisely the meaning of "scriptural authority." Considering this meaning, there are also twelve scriptural authorities in the Sutra Compendium, and the thirty-six scriptures derived from them are known as the Collected Tantra. The glorious Kalachakra is also spoken by collecting from the scriptural authorities of the primordial Buddha. Therefore, some also believe that the Collected Tantra belongs to Anu Yoga. This is clearly shown and can be understood. Instructions, meaning "uncommon speech." This refers to the special experiences that holy beings have when practicing instructions, and for the benefit of future disciples, the words transmitted orally in a secret and uncommon way, or some of the orally transmitted words that are recorded in writing, are known as instructions. Pitaka, which refers to the Vinaya Pitaka, Sutra Pitaka, and Abhidhamma Pitaka, which are the three pitakas widely known in the common vehicle; or the Vinaya Pitaka, Sutra Pitaka, and Vidyadhara Mantra Pitaka, which are the three pitakas widely known in the unsurpassed vehicle. There are two different ways of recognizing them from a major perspective. These two are not contradictory, because the ultimate meaning of Abhidhamma is the suchness that is well explained in the treatises of the Vidyadharas, and the main object of explanation of the Vidyadhara Mantra Pitaka does not go beyond the scope of Abhidhamma, so the two can be combined into one. Bodhicitta, if considered from the perspective of the common vehicle, there are two types of bodhicitta: relative bodhicitta and ultimate bodhicitta. In relative bodhicitta, there is aspirational bodhicitta, like wanting to embark on the path to enlightenment, and practical bodhicitta, like actually entering the path to enlightenment and actually studying the six perfections. Ultimate bodhicitta refers to, in the paths of accumulation and preparation, relying on generating the mind to train the mind, and finally, in the path of seeing, directly realizing the meaning of emptiness, the wisdom that is free from all elaborations, the nature of all phenomena.
Chinese
这就是证悟。 在大圆满的语境中，心性自生之智慧完全脱离一切戏论边，被称为原始本基精华菩提心，或因词语简略而称菩提心，以及菩提萨埵、菩提，有时甚至仅用“心”一词。 然而，由于当时的表达意义，以及与之相关的各种特征词汇，能够确定理解，因此不会出现混淆此处所指的心与遍计所执的心的情况。 菩提心还有其他的名称，如： 初始佛、 普贤王如来、 任运大成、 大圆满、 明点大、 自生智慧法界等等，虽然显现众多，但实际上，从原始以来，从未被任何烦恼和所知障所染污，完全脱离了应断之垢染，从一开始就是清净的，并且一切殊胜功德也无需修证，本自任运圆满，一切应证之法无需依赖学习勤作，就像太阳的自性是光芒，镜子的自性是明亮而清净一样，完全通达一切法，并且，显现为世俗轮涅之法的心与心所的一切基础是心性，或者说是心的如是性，因此是心，即菩提心，这是大圆满阿底瑜伽心部诀窍部所有续部、教言、诀窍之论典中广为人知的。 向外散乱或遍计一切境的心，是能作之技巧或嬉戏之心，那不是所谓的菩提心。 菩提心是超越事物和一切相状之法，空明离戏，无法指定为“这个”或“那个”，虽然比喻为虚空，但由于没有任何颜色、形状和可识别之物，因此也没有可作比喻之法，而那个比喻所象征的意义，菩提心自性清净本身在任何地方都不成立，然而，就像虚空中容纳一切器情世界一样，菩提心之中圆满具足一切轮涅之法，并且
English
That is realization. In the context of Dzogchen, the self-arisen wisdom of mind-essence, which is completely free from all extremes of elaboration, is called the primordial ground essence, the mind of enlightenment, or, due to the abbreviation of words, it is called the mind of enlightenment, as well as Bodhisattva and Bodhi, and sometimes even the single word "mind" appears. However, since the meaning of the expression at that time, and the various characteristic words associated with it, can be understood with certainty, there will be no confusion between the mind referred to here and the mind of complete conceptualization. The mind of enlightenment also has other names, such as: Primordial Buddha, Kuntuzangpo, Spontaneous Great Perfection, Dzogchen, Great Bindu, Self-Arisen Wisdom Dharmadhatu, etc. Although many appear, in reality, from the very beginning, it has never been stained by any afflictions or cognitive obscurations, completely free from the impurities to be abandoned, and pure from the beginning. And all the excellent qualities are also spontaneously perfect from the beginning without cultivation, and all the dharmas to be realized do not need to rely on learning and effort, just as the nature of the sun is light, and the nature of the mirror is clear and pure, it completely understands all dharmas, and also, the basis of all minds and mental factors that appear as mundane samsaric and nirvanic dharmas is mind-essence, or the suchness of mind, therefore it is mind, that is, the mind of enlightenment, which is well-known in all the tantras, instructions, and pith instructions of the Mind Section of Dzogchen Atiyoga. The mind that scatters outward or conceptualizes all objects is the mind of skillful activity or play, that is not called the mind of enlightenment. The mind of enlightenment is beyond things and all phenomenal dharmas, empty-clear, free from elaboration, and cannot be specified as "this" or "that". Although it is compared to the sky, since there is no color, shape, or identifiable thing, there is no dharma to be compared to, and the meaning symbolized by that metaphor, the self-nature purity of the mind of enlightenment itself is not established anywhere, however, just as the container and its contents are contained in the sky, all samsaric and nirvanic dharmas are completely perfected within the mind of enlightenment, and
Chinese
我菩提心的自性犹如明镜，在其中，自显的光彩如同影像般，显现世间万法，无碍地安住于此基础之上。尽管器情世界显现出各种各样的现象，但菩提心的本质却没有任何沾染和改变，就像影像不会沾染明镜，明镜的自性也不会有任何改变一样。歧途：菩提心处于大乐的状态中，各自以自己的智慧来看，没有不清晰的；由于智慧的觉性照亮一切法，因此从视作断灭的歧途之中解脱。不追随有无和相状，因此从散乱的歧途之中解脱。将六识置于自解脱的状态，因此阻止和寂灭了分别念的生起，从声闻的歧途之中解脱。在无二的状态中，没有任何事物执着于任何事物，因此执着于寂灭之味，从涅槃的边，即寂灭一边的缘觉的歧途之中解脱。在广大的智慧状态中，没有可以不作意空性的，因此从视二谛为二的菩萨乘的歧途之中解脱。此外，《禅定明灯》中说，对于本来无边际的意义，如果只看作是世俗的幻相，而从胜义谛的角度看作是不生，那就是堕入了经部的歧途。又说，一切法自性本空，身语意三门的一切过患也都是空性，因此身体空寂，语和意也空寂，如果认为住在三个寂静处就能成就，那就是堕入了空无的黑暗之中。又说，在此，在如实的真如之界中，明明没有可以执着的体性，如果菩萨将圆满次第的歧途，即光明和明点的自性执着为常有，并因此修习而期望身体颤动并生起快乐，等等，那就是堕入了密咒的歧途。又说，以单一的方式堕入生起次第的歧途，就是将五蕴、十二处、十八界观想为本尊，最初生起分别妄念，然后证入真实，但又不执着于此，这就是堕入了密咒的相状。又说，堕入密咒的真如，就是大瑜伽士认为一切法都是自明觉的智慧，过去、现在、未来三时平等的大，真如的智慧融入。
English
The nature of my Bodhicitta is like a mirror, in which all phenomena of existence appear unceasingly like reflections of its own radiance, abiding as the basis. Although various appearances of the container and its contents arise, the essence of Bodhicitta is without any stain or change, just as reflections do not stain the mirror, and the nature of the mirror does not undergo any change. Erroneous paths: In the state of great bliss of Bodhicitta, there is nothing that is not clear to one's own wisdom; because the awareness of wisdom illuminates all dharmas, one is liberated from the erroneous path of viewing it as annihilation. Not following after existence and non-existence and characteristics, one is liberated from the erroneous path of distraction. By placing the six aggregates in a state of self-liberation, the arising of conceptual thoughts is obstructed and pacified, and one is liberated from the erroneous path of the Shravakas. In the state of non-duality, there is no attachment of anything to anything, therefore, being attached to the taste of peace, one is liberated from the extreme of Nirvana, the one-sided peace of the Pratyekabuddhas. In the state of great wisdom, there is nothing to be made unthinking and empty, therefore, one is liberated from the erroneous path of the Bodhisattva vehicle, which views the two truths as separate. Furthermore, in "The Lamp of Meditative Absorption," it says that for the meaning that is originally without limit, if one only views it as a conventional illusion, and from the perspective of ultimate truth, views it as unborn, then one has fallen into the erroneous path of the Sutras. It also says that all dharmas are empty by nature, and all faults of body, speech, and mind are also emptiness, therefore, the body is empty and solitary, and speech and mind are also empty and solitary. If one thinks that one is accomplished by dwelling in the three solitudes, then one has fallen into the darkness of emptiness. It also says that here, in the realm of Suchness as it is, even though there is no essence to be grasped, if a Bodhisattva grasps the erroneous path of the completion stage, that is, the nature of light and bindus, as permanent, and thus practices, expecting the body to tremble and pleasure to arise, etc., then one has fallen into the erroneous path of mantra. It also says that falling into the erroneous path of the generation stage in a single way means contemplating the aggregates, elements, and sense bases as deities, and first arising with conceptual imputation, and then entering into the true, but not abiding in that either, this is falling into the characteristics of mantra. It also says that falling into the Suchness of mantra means that the Mahayogin considers all dharmas to be self-aware wisdom, the great equality of the three times, past, present, and future. The wisdom of Suchness merges.