English
There is no need to adjust the body. Furthermore, in meditative contemplation, the body remains still, do not adjust it. For that stillness, not adjusting it, that itself is the naturally (wisdom) still place. This is the supreme realm of yogis. Thus it is said. For the sake of my body in limitless realms, various bad bodies are not abandoned. The stillness in the body is also for the sake of stillness, there is no need to sit straight in the lotus position. The meaning of these words is that there is no need to do methods of relaxing the body, and it is not prevented if done. So, what is the fault of adjusting? If you adjust the body, there is still attachment to the body, and because of attachment, you will never see the true meaning. Therefore, Gumchung said: Adjusting body and mind in a measured way, there is a stake of attachment on it. In the teachings of the accomplished ones, it is said: Adjusting behavior with attachment, that is the fault of adjusting the body. Thus it is said, it is wrong. Thus it is said. Also, in the Lamp of Meditative Contemplation, it is said: Not understanding like this, deliberately adjusting the three doors and striving is the stake and obstacle of attachment. For what cannot be adjusted, adjusting itself is the conceptual attachment and stake. Through these, it can be understood. Free from action and seeking. This word is very famous in all the tantric teachings of Dzogchen, in some versions "action seeking" means the act of seeking with the hope of obtaining, and in some versions "action striving" means striving to accomplish with great effort, although there are two different ways of expressing the words, there is no difference in meaning. In any case, the reality of self-perfectedness has not been accomplished since the beginning, the nature of self-perfectedness, for example, the characteristic of a mirror is that it is clear and clean, which is inherent, the characteristic of a lamp is that the appearance of light is inherent, and if it does not have these characteristics, it is like not being a mirror and a lamp. The heart essence of the original ground, Bodhicitta, in that state there is no Dharma that is not complete or not self-perfected, so now with conceptual thoughts, acting through the way of object, thought, and sign, or there is no merit that was not there before that can be sought, it is shown as the nature of self-perfectedness. Upright. Generally speaking, the three doors without hypocrisy, etc., are called upright if they are true and upright. However
Chinese
有的时候，在吠陀经中，将修行者或仙人，以及导师佛陀称为“伟大的仙人”的情况也存在。出家，指的是从家庭到无家，出家后必须遵守的戒律基础，即八种别解脱戒：近住戒、沙弥戒（父母）和比丘戒（父母）中的任何一种。苦行，指的是外道所依赖的五火等，以及内道所依赖的斋戒，如断绝下午的食物，断绝口语，断绝意念中的不善念头，以及依赖于经常修习的十二种功德。在闻、思、修三个阶段中，根据情况，身、语、意三门都要努力进行相应的苦行。例如，在西藏广为人知的尊者米拉日巴的苦行故事就是如此。身体的执着，指的是由许多肢体和部分组成的集合体，被称为身体。之所以称之为身体，是因为它会分离和脱落。由于神和人等各自的身体显现为各种各样，因此会执着于“我的身体”。甚至在梦中，当看到火、水、悬崖、敌人、野兽等时，也会因为担心自己的身体受到伤害而逃跑，并看到自己遭受各种痛苦。这些都是由于对身体的执着而产生的显现。这是二元显现轮回的根本，即执着于自我。如果区分，则有补特伽罗我（人我）和法我两种。显现的执着，指的是由于六根对境的显现执着，会产生各种烦恼的业，积累许多业，从而在无尽的轮回中漂泊。因此，对显现的执着是三界轮回的根本，是身语意所有行为中力量最大的，也是过去圣者们所说的从显现执着中解脱出来的教诲的核心。这是一个非常重要的基础。例如，大成就者泰洛巴和帕当巴桑结（11世纪）所说的口诀中，显现
English
Sometimes, in the Vedas, there are instances where practitioners or sages, as well as the teacher Buddha, are referred to as "great sages." Renunciation refers to going forth from household to homelessness, and abiding by any of the eight types of Pratimoksha vows, which are the foundation of discipline for definite emergence: the eight precepts of Uposatha, the vows of a novice monk (father and mother), and the vows of a fully ordained monk (father and mother). Austerity refers to the outer practitioners relying on the five fires, etc., and the inner practitioners relying on the vows of Sojong, such as abstaining from afternoon meals, abstaining from speech, abstaining from unwholesome thoughts in the mind, and relying on the twelve qualities of constant practice. In the three stages of hearing, contemplation, and meditation, one diligently engages in the appropriate austerities with body, speech, and mind according to the situation. For example, this refers to stories like the well-known asceticism of Jetsun Milarepa in Tibet. Clinging to the body refers to the collection of many limbs and parts, which is called the body. It is called the body because it separates and falls away. Because the bodies of gods, humans, etc., appear in various forms, one clings to the notion of "my body." Even in dreams, when seeing fire, water, cliffs, enemies, beasts, etc., one runs away fearing harm to one's own body, and sees oneself experiencing various sufferings. These arise from the manifestation of clinging to the body. This is the root of dualistic samsara, which is clinging to self. If differentiated, there are two types: the self of the person (Pudgala-atma) and the self of phenomena (Dharma-atma). Manifest clinging refers to how, due to the power of the six sense faculties clinging to objects, various afflictive actions are generated, and by accumulating many actions, one wanders endlessly in samsara. Therefore, clinging to appearances is the root of samsara in the three realms, the most powerful of all actions of body, speech, and mind, and the core of the teachings on liberation from clinging, as taught by past saints. This is a very important foundation. For example, in the instructions of the great accomplished Tilopa and Phadampa Sangye (11th century), appearance
Chinese
被执着束缚而束缚。这句诗广为人知，萨迦派的文集中也记载：萨迦派大喇嘛贡噶宁波十二岁时，修持圣妙音菩萨六个月。一次，在光芒的中央，他看见一座珍宝的宝座上，至尊妙音菩萨呈现红黄色，结说法印，以吉祥的姿势端坐。两位菩萨侍从在左右。主尊开口说：“如果执着于此生，就不是修行人。如果执着于三界，就没有出离心。如果执着于自我利益，就不是菩萨。如果产生执着，就不是正见。”思索这些话的含义，他认为所有度彼岸道的修持都归结为远离四种执着的修心。因此，他对一切法都获得了特殊的定解。如上所述，所有无一遗漏的佛法和教诲的关键在于远离执着。因果二者皆为大菩提。因和果的特征是，无论大小乘，都一致认为其本质是相互依存的。也就是说，世间内外的一切事物都不是造物主所造，不是自然产生的，不是无因而生，也不是仅仅由时间转变而来，而是由因缘和合而成。因果相互依存，因依赖于果，果依赖于因。因缘聚合则生果，不聚合则不生果，因此不是自生的。因此，当世间万物生起，超越一切痛苦之法时，就会转变为无余涅槃的境界。而在大圆满的语境中，由于本初的心髓菩提心之中，没有任何不是自然成就的法，因此，所有以因果命名的法都圆满于其中。因果二者皆为大菩提。就像镜子中显现各种美与不美的影像，但都无法脱离明净的镜子本身一样，菩提心
English
Bound by clinging, one is bound. This verse is well-known, and it is also recorded in the Sakya's Collected Works that when the great Sakya Lama Kunga Nyingpo was twelve years old, he practiced the sadhana of the noble Manjushri for six months. Once, in the center of a mass of light, he saw the venerable Manjushri, red and yellow in color, seated in a posture of auspiciousness on a precious throne, holding the hand gesture of teaching the Dharma. Two Bodhisattvas were attending to his left and right. The main deity spoke, saying: "If you cling to this life, you are not a religious person. If you cling to the three realms, you have no renunciation. If you cling to self-interest, you are not a Bodhisattva. If attachment arises, it is not a view." Reflecting on the meaning of these words, he thought that all the practices of the path of the perfections are included in the mind training of being free from the four attachments. Therefore, he gained a special certainty about all Dharmas. As mentioned above, the key to all the teachings and instructions without exception is to show how to be free from attachment. Both cause and effect are great Bodhi. The characteristics of cause and effect are that, whether it is the Greater or Lesser Vehicle, they are both said to be in agreement that their nature is interdependent arising. That is to say, all things in the world, both internal and external, are not made by a creator, not produced by nature, not born without a cause, and not merely transformed by time, but are formed by the nature of cause and condition, and interdependence. Cause and effect are interdependent, the cause depends on the effect, and the effect depends on the cause. If causes and conditions come together, the effect arises, and if they do not come together, the effect will not arise, so it is not self-created. Therefore, when all things in the world arise and transcend all suffering, they are transformed into the realm of nirvana without remainder. In the context of the Great Perfection, since there is nothing that is not spontaneously accomplished within the essence of the primordial heart, the mind of Bodhi, all phenomena named by cause and effect are perfected within it. Both cause and effect are great Bodhi. Just as various beautiful and unbeautiful images appear in a mirror, but cannot deviate from the nature of the clear and pure mirror itself, so is the mind of Bodhi.
Chinese
在那个广大的法界中，无论显现何种轮涅所摄的清净与不清净，实际上都只是大菩提的妙用和游舞，除此之外别无其他。当安住于显现解脱无二无别的大平等性中时，就完全超越了因果之法。因和果都只是大菩提，就像镜子中显现各种各样的影像，那些都只是镜子的特性或功德的显现，而影像的好坏并不能给镜子带来任何苦乐感受一样。暂时安住于世俗谛的境界中时，就像小孩子不认识镜子中显现的影像是影像，而执着为真实，从而进行取舍的活动，体验各种各样的苦乐感受一样，这表明执着于因果二元对立，必须如理如实地进入取舍善恶的境地。即便如此，就像镜子的自性不会改变一样，大菩提在胜义谛的实性中，因果也无法对其产生任何改变，因此因果二者都被称为大菩提。无为虚空。正如虚空的自性是周遍一切的，但却没有任何事物可以被指认为“这是这个，那是那个”一样。基始自性的大菩提，虽然像虚空一样周遍一切，但它与任何取舍善恶、新造本无、改善现有、发展壮大等活动都毫无关联，没有任何活动可以改变它。这里用虚空作为比喻，也只是从周遍性和不成立实有自性的空性方面，作为表示本初基位实性的一部分而设立的比喻，而无法用比喻来表示实性的全部，所以才说大圆满是超越比喻的。无有造作。正如在修持道次第的窍诀中说“无有造作”一样，这里所说的“无有造作”也是同一个意思。
English
In that vast expanse of the dharmadhatu, whatever appears, whether pure or impure, encompassed by samsara and nirvana, is in essence nothing other than the display and play of the great Bodhi. When abiding in the state of great equality, where appearance and liberation are inseparable, one is completely beyond the laws of cause and effect. Both cause and effect are the great Bodhi, just as various images appear in a mirror, and these are merely the manifestation of the mirror's qualities or virtues. The goodness or badness of the images cannot bring any feelings of happiness or suffering to the mirror. For the time being, when abiding in the realm of relative truth, it is like a child who does not recognize the images appearing in the mirror as images and clings to them as real. Engaging in activities of acceptance and rejection, they experience various feelings of happiness and suffering, which indicates clinging to the duality of cause and effect. One must properly and truly enter the state of accepting good and rejecting evil. Even so, just as the nature of the mirror does not change, the great Bodhi, in the ultimate reality of its essence, cannot be altered by cause and effect. Therefore, both cause and effect are referred to by the term "great Bodhi." Actionless Space. Just as the nature of space is all-pervasive, yet there is nothing that can be pointed out as "this is this, that is that," the fundamental nature of the great Bodhi, although all-pervasive like space, is unrelated to any activities such as accepting good and rejecting evil, newly creating what is not, improving what exists, or developing and expanding. No activity can change it. Here, the example of space is used only to represent a part of the essence of the primordial ground, from the aspect of all-pervasiveness and the emptiness of not being established as a real entity. However, it is impossible to represent the entirety of the essence with an example, which is why it is said that Dzogchen is beyond examples. Without fabrication. Just as it is said in the instructions for practicing the stages of the path, "without fabrication," the "without fabrication" mentioned here has the same meaning.