Chinese
就像罪业导致死亡一样。或者，心的实相如同虚空，从原始以来就是大菩提的法界，而不是新近修证菩提的基础。诗句“心性虚空菩提界，不是修证菩提基”这两句，要知道同时显示了肯定和否定的意义。无根的心性。所谓心，就是产生各种各样分别念的这个。除了分别念之外，再没有可以被识别为“心”的东西了。当观察分别念的自性时，无法确定它从何处生起，在何处存在，以及去向何方，因此被称为无根。虽然无法识别，并且所找到的只是空性和无我，但分别念却能从那未被找到的状态中无间断地显现。因此，这种本体空性而自性光明，大悲无间断的，通过现量体验而成立的自性，被称为精华菩提心的实相，或者简称为心性。所谓“转移火而杀水”，这是一个对真实状态迷惑的比喻。如果有人认为火和水是敌人，并且自诩精通这些道理，但实际上并没有真正理解火能灭水或水能灭火的道理。为了灭火而取水，应该将水泼到火上以灭火，但如果像转移火而杀水那样行事，无论付出多么长久的努力，也永远无法达到目的。或者，即使仅仅具有火能灭水的认知，但由于总是散乱而受他力支配，当需要灭火的时候，却像转移火而杀水一样行事，这具有双重含义。所谓“鹿寻幻影”，是指在干旱的荒原上，被干渴所困扰的鹿群想要喝水而四处寻找
English
It is like the example of death caused by sin. Or, the very nature of mind, like the sky, is the realm of great enlightenment from the very beginning, and not a basis for newly attaining enlightenment. The two lines, "Mind itself is the sky, the realm of enlightenment; it is not the basis for attaining enlightenment," should be understood as simultaneously showing the meaning of affirmation and negation. The rootless nature of mind. What is called mind is that which generates various kinds of conceptual thoughts. Apart from conceptual thoughts, there is nothing that can be identified as "mind." When one looks at the self-nature of conceptual thought, one cannot identify where it arises from, where it stays, or where it goes, so it is called rootless. Although it cannot be identified, and what is found is only emptiness and selflessness, conceptual thoughts arise again and again without interruption from that very unfound state. Therefore, this nature, whose essence is emptiness and whose self-nature is luminosity, and whose great compassion is uninterrupted, is established through direct experience and is called the very nature of the essence of bodhicitta, or simply mind itself. The saying "transferring fire to kill water" is a metaphor for being deluded about the true state. If someone knows fire and water as enemies and boasts of being skilled in these matters, but does not truly understand that fire can extinguish water or water can extinguish fire, and carries water to extinguish the fire, and should pour water on the fire to extinguish it, but if one engages in the act of transferring fire and killing water, no matter how long one labors, one will never achieve the goal. Or, even if one only has the knowledge that fire can extinguish water, but is always distracted and controlled by others, when the time comes to extinguish the fire, one acts like transferring fire to kill water, which has a double meaning. The saying "deer seeking mirages" refers to deer in a vast, arid plain who are tormented by thirst and go in search of water, desiring to drink.
Chinese
当从远处看到海市蜃楼，误以为是水，即使费力长途跋涉。当动物们走向前方时，海市蜃楼也随之向前，没有到达的时候。即使如此，仍然深信错觉，因口渴的痛苦而渴望水，不惜辛劳地追逐海市蜃楼。同样，无论长久以来通过身语意三门付出多大的努力，也表明除了自然成就的伟大自性之外，什么也得不到。“远离生起的菩提”，生、住、灭三种是观察三时的方式。其中，最初没有生起，住和灭是不可能发生的，因此首先阐述了生起。因此，本来就远离生起或未曾生起的心髓菩提心，与通常所说的“无生”一词意义相同。一旦证悟无生，自然也能证悟无灭和无住。“菩提因果”，因为本初心髓菩提心没有任何因和果的构成，所以被称为大圆满超越因果。所有世俗的因果显现，也只是心髓菩提心的显现，除此之外别无他物。如上文在“因果二者皆为大菩提”的解释中已明确阐述。“善恶”，恶业是指十不善业，即身体上的杀生、不予而取、邪淫三种；语言上的妄语、离间语、恶语、绮语四种；以及意念上的贪心、害心、邪见三种。若对此等不以为然，放纵行事，则会障碍和阻止人们见到真理，成为罪恶。善业是指引向善良的，即善业。与上述十种恶业相反，以正念和觉知来生活，称为十善业。“天界”，即分为六道众生之
English
When seeing a mirage from afar, mistaking it for water, even if one travels a long distance with great effort. As the animals go further and further, the mirage also goes further and further, and there is no time to arrive. Even so, they have great faith in delusion, and because of the suffering of thirst, they long for water, enduring hardship to chase after the mirage. Similarly, no matter how much effort is put forth through the three doors of body, speech, and mind for a long time, it is shown that nothing other than the great self-nature of spontaneous accomplishment can be found. "Bodhi free from arising," the three of arising, abiding, and ceasing are a way of looking at the three times. Among them, since there is no arising at first, abiding and ceasing are impossible, so arising is explained first of all. Therefore, the heart essence Bodhicitta, which is originally free from arising or has never arisen, is the same in meaning as the commonly known term "unborn." Once one realizes the unborn, one can naturally realize the unceasing and the un-abiding. "Bodhi cause and effect," because the original heart essence Bodhicitta does not have any cause and effect, it is known as the Great Perfection beyond cause and effect. All the conventional appearances of cause and effect are merely manifestations of the heart essence Bodhicitta, and nothing else. As explained above in the explanation of "both cause and effect are great Bodhi." "Virtue and evil," evil deeds are the ten non-virtuous deeds, namely, killing, taking what is not given, and sexual misconduct through the body; lying, divisive speech, harsh speech, and idle chatter through speech; and covetousness, harmful intent, and wrong views through the mind. If one does not care about these and indulges in them, it will hinder and prevent one from seeing the truth, becoming evil. Virtue is what leads to goodness, that is, virtue. The opposite of the above ten evil deeds, living with mindfulness and awareness, is called the ten virtuous deeds. "Higher realms," which are divided into the six realms of beings
English
Tshe. Depending on the difference in faculties, the higher realms are the three worlds of gods, demigods, and humans. Among these, depending on the difference in faculties, the lower realms are the three worlds of hell, hungry ghosts, and animals, known as the three lower realms. The higher realms refer to the karma, fortune, and differences in faculties that arise from the accumulation of merit and virtue. Compared to the states of the lower realms, they have reached an extremely high state, and are therefore known as higher realms (heavens). Liberation refers to a temporary liberation from all the sufferings of samsara and the unbearable sufferings of the three lower realms, and ultimately, the supreme liberation that does not abide in either existence or peace, that is, the manifestation of great Bodhi, which is known as complete liberation from suffering. There are two main types of liberation. Completely absent means that the essence, the mind of Bodhi itself, has no cause and effect established in it. For it, good and non-good, higher realms and lower realms, liberation and samsara, not to mention being established as real things, are not even established nominally, so it is called completely absent. This is not only the case in Ati Yoga, but also in the Heart Sutra, it says: There is no path, no wisdom, no attainment, and no non-attainment. This can also be understood from this. Thinking in this way, wouldn't it become a nihilistic view? Do not think like that, because it is said that the essence, the mind of Bodhi itself, has no cause and effect established in it, but it is not said that the mind of Bodhi has no activity or play. For example, saying that a mirror itself is not an image, but not saying that there is no image in the mirror, or that the mirror has no ability to display images, and has no qualities of clarity, purity, and freedom from defilements. Key, also called lock key, is a tool to open the lock. The key is indispensable to open the lock, and without it, it is impossible to see the treasure house inside the house, so the key must have its special necessity. Similarly, the tantras, agamas, and instructions of Ati Yoga are extensive and numerous, and the instructions that open the opportunity to view all of these are like a key.
Chinese
显示这是无上的。无上口诀，即清楚地了解制造工艺之轮的关键。如果知道如何控制其关键，就像机器的运作一样。大圆满的续、经和诀窍浩瀚而众多，此处以简短的文字表达了所有这些根本要点汇集在一起的无上阿底瑜伽之见。隐秘的乌鸦小包，这是一部汇集了秘密要点的著作。就像乌鸦收集少量的谷物放入小包中，为了以后享用，将它们藏在自己喜欢的任何地方一样。从浩瀚的大圆满续、经、诀窍的教言，如同国王的宝库或秋收的田野中，为了后世的弟子，将精要的意义汇集成少量的词句，如同乌鸦的小包。这是一部简短的著作，没有广繁的阐述。“佛陀隐秘”，在梵语中被称为Buddha Gupta。在许多旧版本中，显示为“布达库克达”，这很可能是当时名称的声音直接记录下来的方式。无需赘言，这个名称的声音很可能源自邬金的语音，因为大多数阿底瑜伽的续和经是从邬金语翻译成藏语的，这可以从毗卢的续集中清楚地了解到。在这部《隐秘的乌鸦小包》和《禅定明灯》的早期版本中，清楚地显示了直接记录名称声音的“布达库克达”，这清楚地表明了这些文本的早期版本非常古老。阿底瑜伽，在藏语中被称为“原始瑜伽”或有时被称为“完全瑜伽”。这个名称是大圆满任运自成的独特名称。在旧密宗的传统中，据说有九乘次第，即世间天人的乘、声闻缘觉的乘、菩萨乘，这三个是因的乘。以及克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和乌巴亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和瑜伽，这三个是外密宗的乘。以及玛哈瑜伽
Chinese
或者大瑜伽，阿努瑜伽或者极瑜伽，阿底瑜伽或者全瑜伽，这内外密咒或者无上瑜伽三者，总共有九乘次第的划分。号称无上瑜伽的摩诃瑜伽和阿努瑜伽这两者是转变道之主要部分。而这两者，若就主要方面来说，摩诃瑜伽是次第转变道，它的究竟是叫做大手印；阿努瑜伽是非次第转变道，它的究竟是叫做大圆满。之所以阿努瑜伽的究竟被称为大圆满的原因是，因为那个宗派从一开始就知晓自性是任运成就的，并且知晓原始清净的本性如同本尊和佛母的坛城一般，因此以刹那间即可明示的非次第转变道来修持道，并依靠它而趋入任运成就大圆满的瑜伽。即使那样，它的究竟是大圆满，但实际的乘是阿努瑜伽转变道的乘，而不是阿底瑜伽的乘。因为那个原因，就出现了阿努瑜伽和阿底瑜伽这两个不同的乘次第，并且转变道和自解脱的乘这二者的差别也从那个根本上产生。关于菩提心之圣教。 所谓开显基、道、果位各自体性的根本心髓菩提心之续，以及将续部根本要义之零散数目收集并汇集一起的广大圣教，如大圆满菩提心普作王，和总集大圆满心部前译五部等等众多典籍，被称为心之圣教。 所谓慧增上， 普遍认为，这大圆满离勤作之甚深口诀是为利根调伏者而宣说的。其含义是：在修持大圆满时，必须在通达实相之义后才修持，而不是通过心之造作来观想本尊，念诵密咒，或者对善逝作供养赞颂等。
English
Or Mahāyoga, Anu Yoga or Extreme Yoga, Ati Yoga or Complete Yoga, these inner and outer tantras, or the three Anuttarayoga, are divided into nine levels of vehicles. The Mahāyoga and Anu Yoga, known as Anuttarayoga, are the main parts of the transformation path. And these two, if mainly considered, Mahāyoga is the gradual transformation path, its ultimate is called Mahāmudrā; Anu Yoga is the non-gradual transformation path, its ultimate is called Dzogchen. The reason why the ultimate of Anu Yoga is called Dzogchen is that, because that sect knows from the beginning that the self-nature is spontaneously accomplished, and knows that the original purity is like the mandala of deities and goddesses, so it practices the path with the non-gradual transformation path that can be clarified in an instant, and relies on it to enter the spontaneously accomplished Dzogchen Yoga. Even so, its ultimate is Dzogchen, but the actual vehicle is the Anu Yoga transformation path vehicle, not the Ati Yoga vehicle. For that reason, there are two different vehicle orders of Anu Yoga and Ati Yoga, and the difference between the transformation path and the self-liberation vehicle also arises from that root. The Agamas of Bodhicitta. The tantras that reveal the essence of the fundamental heart of Bodhicitta, which is the basis, path, and fruit, and the vast Agamas that collect and compile the scattered numbers of the fundamental essence of the tantras, such as the Dzogchen Bodhicitta Kunjed Gyalpo, and the condensed Dzogchen Mind Series Early Translation Five, etc., are called the Agamas of Mind. So-called "Superior Intelligence", it is generally believed that this profound instruction of Dzogchen, free from effort, is spoken for the benefit of those with sharp faculties to be tamed. Its meaning is: when practicing Dzogchen, one must practice after understanding the meaning of reality, rather than visualizing deities through mental fabrication, reciting mantras, or making offerings and praises to the Sugatas, etc.