Chinese
即使做绕佛等任何善行，这些也只是大圆满道的阶梯，是善的积累，不会变成阿底瑜伽或大圆满的修行。仅仅积累善行，也极难证悟心之自性的神圣状态。要证悟自性的意义，必须是具有殊胜根器者。所谓殊胜根器或聪慧者，不一定是指成就者或证地菩萨。成就者也不需要道。聪慧者的意思是，任何被调伏的众生，其相续中都完全具备信、勤、念、定、慧五根，或者有些不具备，也能通过忆念和正知来圆满，必须理解为具有这种能力的人。门类要点。 这句话是本论所要阐述的所有内容的总结。门类是指所要阐述的不同门类的各种内容。要点在古语中意为重要或关键。这里所指的意义核心是将重要的类别汇集在一起，类似于现在常用的术语“章节”。六种智慧。 通常所说的是，法界体性智、大圆镜智、平等性智、妙观察智、成所作智这五种智慧。此处，五种智慧的共同基础，自生智慧，就像光芒所散发的基础——太阳的精华一样。如实证悟之时，称为证悟之智。以其五种智慧的特性，用六种智慧来表达。五种伟大。 本论所阐述的五种伟大是：1）普贤王如来的自性伟大；2）菩提心的自性伟大；3）菩提心无所缘的伟大；4）阿赖耶识虚空清净的伟大；5）菩提心远离错乱和障碍的伟大。那唯一是三种存在。即1）心性
English
Even if you perform any virtuous deeds such as circumambulation, these are merely accumulations of merit, stepping stones on the path of Dzogchen, and will not transform into Ati Yoga or the practice of Dzogchen. It is extremely difficult to realize the sacred state of the essence of Bodhicitta merely by accumulating merit. To realize the meaning of the state of reality, one must be a person with supreme faculties. A person with supreme faculties, or one with sharp intellect, does not necessarily have to be an accomplished being or a Bodhisattva who has attained a bhumi. Even an accomplished being does not need a path. The meaning of sharp intellect is that any disciple, whoever they may be, should fully possess the five faculties of faith, diligence, mindfulness, samadhi, and wisdom in their being, or if some are lacking, they should be able to perfect them through mindfulness and awareness. It is necessary to understand it as referring to someone who has such an ability. Categories of Essentials. This statement is a summary of all the points that this text intends to explain. "Categories" refers to all the different types of topics to be explained. "Essentials" in old language means important or crucial. The core meaning here is the collection of important categories together, which is similar to the commonly used term "chapter" in modern language. Six Wisdoms. It is commonly said that there are five wisdoms: the Dharmadhatu Wisdom, the Mirror-like Wisdom, the Wisdom of Equality, the Discriminating Wisdom, and the Accomplishing Wisdom. In this context, the basis of the five wisdoms, the self-arisen wisdom, is like the essence of the sun, which is the basis from which rays of light emanate. When it is realized as it is, it is called the Wisdom of Realization. With its five characteristics of wisdom, it is expressed by the term six wisdoms. Five Greatnesses. The five greatnesses taught in this text are: 1) The Greatness of the Nature of Samantabhadra; 2) The Greatness of the Nature of Bodhicitta; 3) The Greatness of the Unapprehendable Example of Bodhicitta; 4) The Greatness of the Completely Pure Alaya Space; 5) The Greatness of Bodhicitta Being Free from Faults and Obscurations. That Alone is the Threefold Existence. Namely, 1) the nature of mind.
Chinese
其自性如虚空般不变，如：自性安住于虚空，虚空无有转变之基。这两句偈颂阐述了这一点。2）心性是菩提心的界限，如：心性虚空菩提界，非为修菩提之基。这两句偈颂阐述了这一点。3）心性无有根基，故如虚空般，如：无有根基之心性，寻之不见如虚空。这两句偈颂阐述了这一点。虚空之明点，意为没有包含在精华菩提心中，或者没有被菩提心所遍及的法，因此，如同遍及一切且未成立实体特征的空性虚空一般，精华菩提心是无法用任何事物来表示的。而且，它也象征着从能取所取二取分别的戏论边际中完全超脱的明点，如同在虚空法界中升起的光明之明点。据说，大圆满的伟大导师噶饶多吉诞生时所作的开示，也是口诀传承之根本——金刚萨埵大虚空之意。法性之明点，界之明点，界极清净之明点，大智慧之明点，普贤王如来之明点，任运成就之明点，以六明点来阐述。在《三摩地眼灯》中也清楚地阐述了六明点的相关内容。界极清净，意为称一切法之实相为界，这就像称一切器情万物之基为虚空一般。普遍认为，通达所取境为空性，证悟人无我；通达能取无自性，证悟法无我。二无我空性之大法界在共同乘中广为人知。然而，诸法本初之自性实相，界与智慧双融，从中生起双运金刚身之理，虽于密宗中广为人知，但在大圆满阿底瑜伽中，以能取所取二取分别的
English
Its nature is immutable like the sky, as in: The nature abides in the sky, the sky has no basis for change. These two verses explain this. 2) The nature of mind is the realm of Bodhicitta, as in: The nature of mind is the sky, the realm of Bodhi, not the basis for practicing Bodhi. These two verses explain this. 3) The nature of mind has no basis, so it is like the sky, as in: The nature of mind without a basis, cannot be found when sought, like the sky. These two verses explain this. Bindu of the Sky, meaning that there are no dharmas that are not included in the essence of Bodhicitta or not pervaded by Bodhicitta. Therefore, like the emptiness of the sky that pervades everything and does not establish substantial characteristics, the essence of Bodhicitta cannot be represented by anything. Moreover, it also symbolizes the bindu that is completely free from the extremes of grasping and grasper dualistic thoughts, like the bindu of light rising in the empty space of the Dharma Realm. It is said that the instructions given by the great teacher of Dzogchen, Garab Dorje, at the time of his birth, were also the essence of Vajrasattva, the root of the oral transmission, the Great Sky. Bindu of Dharmata, Bindu of Realm, Bindu of Utterly Pure Realm, Bindu of Great Wisdom, Bindu of Samantabhadra, Bindu of Spontaneous Accomplishment, are explained by the six bindus. The Samadhi Eyeglass also clearly explains the six bindus. Utterly Pure Realm, meaning that the reality of all dharmas is called realm, just as the basis of all containers and contents is called the sky. It is generally believed that realizing the emptiness of the object of grasping, one realizes the selflessness of the person; realizing the non-self-existence of the grasper, one realizes the selflessness of phenomena. The great Dharma Realm of the two selflessnesses is well known in the common vehicle. However, the original nature of all dharmas, the union of realm and wisdom, from which arises the principle of erecting the union Vajra body, although well known in the tantric tradition, in the context of the Great Perfection Atiyoga, the
Chinese
将此融入一个实相中，将包含器情的一切法确定为仅是自现，从而证悟，或者身体分解为微尘，无余成佛；将原始基位的实相，三智自性的内在法界，要点按在显现为外法界虚空中空点明灯之上。融入法界显现为一，虹身解脱为光身等，与两种特殊的解脱方式相关的法界理解也存在很大的差异。 以建造佛法的功德，愿母亲们今生享受安乐幸福，临终时不生疾病痛苦，来世在清净刹土中成佛！ 经、论、教言的精华，汇集于噶玛中，如珍宝之藏。如教奉行，到达普贤地，噶玛的编者菩提海祈愿。 在整理宁玛噶玛的根本典籍和所有辅助经典，并制作成电子版之际，虽然我是名义上的大圆满瑜伽士，是堪布喇嘛明色的谦卑弟子中最末等的，法已证悟大圆满，但人未证悟大圆满，虽然自相续被烦恼所压制，却以伪装成神法的瑜伽士菩提海，按照大圆满瑜伽士法王南开诺布的词句进行了整理和传播，善哉！ 隐匿的古汝琼的词解，南开诺布。
English
Integrating this into a single reality, establishing all phenomena encompassed by containers and contents as merely self-appearance, thereby realizing enlightenment, or the body dissolving into particles, attaining complete Buddhahood without remainder; focusing on the essence of the primordial ground's reality, the inner dimension of the nature of the three wisdoms, appearing as the empty point lamp in the expanse of the outer dimension. Integrating the dimension's appearance into one, dissolving into the rainbow body of light, etc., there are also significant differences in the understanding of the dimension related to the two special modes of liberation. By the merit of constructing the Dharma, may mothers enjoy happiness and prosperity in this life, may they not experience illness and suffering at the time of death, and may they attain Buddhahood in pure realms in the next life! The essence of scriptures, treatises, teachings, gathered in Kama, like a treasure of jewels. May all who can practice according to the teachings reach the state of Samantabhadra. May the compiler of Kama, Bodhi Sea, pray. As I compile the fundamental texts of the Nyingma Kama and all supporting scriptures into a single electronic edition, although I am nominally a Great Perfection yogi, the lowliest of the humble disciples of Khenchen Lama Munsal, having attained the Dharma of Great Perfection but not having attained the person of Great Perfection, though my own mindstream is oppressed by the mass of afflictions, I, the yogi Bodhi Sea, who pretends to be a divine Dharma practitioner, have arranged and propagated it according to the words of the Great Perfection yogi Dharma King Namkhai Norbu. May it be virtuous! The word commentary of the hidden Gorumchung, Namkhai Norbu.