English
That awareness itself is beyond effort, so it appears as green; it itself is unchanging, so it appears as blue. This is not characterized by distinguishable marks, but possesses the essence of profound, clear awareness, the essence of wisdom of non-discriminating emptiness, and the realm of limitless light. Abiding in the non-directional and non-dual, it is accomplished by the self-awareness of knowledge arising naturally. This is not characterized by distinguishable marks, but abides in the non-directional and non-dual. Thus, through the third meaning, the nature is fully revealed. Now, through the fourth meaning, the compassion is fully revealed. It is shown by words such as "compassion": His mind is not moved anywhere, and from abiding in the state of self-interest and otherness, various gates of compassion arise. The power of nature, and encountering conditions and circumstances, and various manifestations of supplication, are not determined as "just like this," but abide in this. Because compassion itself appears in various ways, it is called the "basis." Thus, through the fourth meaning, compassion is fully revealed. Now, the fifth meaning, the basis of impure delusion, is shown. It is shown by words such as "delusion": Among them, "delusion" refers to: By what is one deluded? One is deluded by ignorance and anger as conditions. From what does one become deluded? One is deluded by the appearance of objects as distinguishable marks. For what does one become deluded? Because awareness desires wisdom, one is deluded. Where does one become deluded? In grasping and clinging to the ripened state of delusion, and from clinging, one becomes deluded about the senses and objects being different. The key to liberation from this is: placing awareness in its own place in relation to objects such as the eye, suffering is liberated into its natural state, and bad conditions appear as helpers. That is, by placing it in self-abiding, desire is emptied; by placing it in letting go, the basis of appearing conditions is emptied; by placing it in self-liberation, afflictions are liberated in their own place; by placing it in sealing appearances and objects, the three realms are completely emptied. That is, the key to placing it in self-ease and relaxation is that appearance and awareness are liberated into non-duality. The key to letting go of appearance and awareness is that appearance is liberated upon appearance. The key to self-liberation sealing is that the wavering awareness exhausts dependence. Thus, through these, the nineteenth meaning of the body, the way of abiding in the natural state, is shown by dividing it into five meanings. Now, the twentieth way of establishing the body is used to show its intention, through three meanings.
Chinese
教法的第一部分，开显显现于显现中解脱之要点，是通过“意”等来开显的。其中，“意”是指超越昼夜或时段之义。也就是，在昼夜中，大圆满一滴（藏文：ཐིག་ལེ་ཉག་གཅིག་）在任何形态中都没有动摇。像这样的意义，是包含两种解脱方式的法性。其中，“显现”是指外境的显现，是各种不同的目标。对显现的执着是内心之显现，是各种不同的念头。外显现的自性是粗大的事物，包含许多显现者。定义是，因为眼睛显现色，所以是显现。同样，耳朵显现声音等等。分类是，执着是将所显现的境之显现执着为究竟，而执着是将境之显现直接执着于境上。内在的是，自性是了知的细微和粗大的能力。定义是，因为显现于心意的行境中，所以是显现。分类是，事物在任何自性中都没有成立，但却显现为各种各样的心的影像。在此之上，明晰的是，对于执着显现和执着显现没有分别，对于事物显现和影像显现没有差别。例如，就像大海和水波没有差别一样，或者像天空和天空的奇迹一样。也就是说，就像镜子和面容一样，因为有面容，所以在镜子中显现，有镜子，所以显现面容。这二者就像没有自性一样，显现于显现中解脱，在任何自性中都没有成立。显现于显现中解脱，没有任何一刹那没有证悟，例如，就像鸟被老鹰抓住一样，没有一刹那的空闲。解脱不是包含努力的，因为是自性解脱，所以没有造作之因。这二者是本性解脱，所以没有交付之依。要诀、方法、口诀解脱，所以没有返回之地。这个“和”字是舍弃了周遍，而“这个”解脱，是没有将返回放到其他地方，因此，开显了上方直接在上方的解脱，除此之外，没有其他的法。因此，不要迷失于显现和心，这被称为方法不变的橛。这样，开显了第一个显现于显现中解脱的要点。现在开显第二个，觉性于变动中解脱的要点。觉性是先前觉性的显现已经耗尽，外
English
The first part of the teachings, pointing out the key to the liberation of appearances in the very moment of their arising, is explained through terms like "Gongpa" (Intention). Here, "Gongpa" refers to the meaning that transcends day and night or intervals. That is, in day and night, the Great Perfection, the single thigle (Tibetan: ཐིག་ལེ་ཉག་གཅིག་), does not move in any form. Such a meaning is the nature of reality that includes two ways of liberation. Here, "appearance" refers to the appearances of external objects, which are various different aims. Grasping at appearances is the appearance of the inner mind, which is various different thoughts. The nature of external appearances is coarse matter, including many manifesting agents. The definition is that because form appears to the eye, it is an appearance. Similarly, sound appears to the ear, and so on. The distinction is that grasping is clinging to whatever appears as the ultimate appearance of the object, and clinging is thinking directly about the appearance of the object in relation to the object. The inner is that the nature is the subtle and coarse ability of knowing. The definition is that because it appears in the realm of activity of mind and intellect, it is an appearance. The distinction is that things are not established in any nature, but appear as various images of the mind. What is clear on top of that is that there is no distinction between grasping at appearance and grasping at appearance, and there is no difference between the appearance of things and the appearance of images. For example, just as the ocean and the waves are not different, or like the sky and the miracles of the sky. That is, just like a mirror and a face, because there is a face, it appears in the mirror, and because there is a mirror, the face appears. These two are like being without self-nature, appearing to be liberated in the moment of appearance, and not being established in any self-nature. Liberation of appearance in the moment of appearance, there is not a single instant without realization, for example, just as a bird being caught by a hawk, there is no moment of leisure. Liberation is not with effort, because it is self-liberation, so there is no cause for fabrication. These two are naturally liberated, so there is no basis for entrusting. The key point, method, and secret instruction liberate, so there is no place to return. This "and" is abandoning pervasiveness, and "this" liberation is not putting the return elsewhere, therefore, it reveals the liberation of the upper directly in the upper, and there is no other dharma besides that. Therefore, do not be mistaken about appearance and mind, this is called the peg that does not change the method. Thus, the first key point of the liberation of appearance in the moment of appearance is revealed. Now, the second key point of the liberation of awareness in the midst of change is revealed. Awareness is the exhaustion of the appearance of previous awareness, the outer
Chinese
在感受翻腾之时，觉动自解脱，因此能直接透彻地见到法性空性。那便是觉性母子相会的境地。例如，就像先前见过的人后来又相遇，无需再作分别判断就能认出一样。这样一来，仅凭见到就能认出，认识到本性是离戏的。一旦认识到这一点，就能领悟到觉性的智慧、根识与对境并非他体，那便是自性于当下解脱为法性。以上阐述了第二个要点，即觉知于变动中解脱。现在，以理证阐述第三个要点，即一即解脱：解脱是通过认识一而解脱的。那么，这一是什么呢？是认识到显现的一切皆是自解脱。由于自解脱能使一切都认识为法性空性，因此，有法性与无法性，同样，显现与空性，常与断等等，一切都解脱于法性之中。事物解脱为空性，并非像是二者，或者显现和觉知二者解脱，而其他未解脱。因为显现与觉知是无二的，像执着于三者那样，数量的边际是穷尽的。因此，以一识一切解脱的理证，大圆满到达了极致。像这样的法性，会显现为是否如实的分别念的对境。对于此，变动的细微与粗大，以及随之而来的执着之觉知，原本就已于法性空性中解脱。因此，安住于这样的空性法性之中，不作任何改造，觉性自然明朗，例如，就像在虚空中，日月同时显现一般。由于明空无别地圆满，多或不同的数量边际穷尽，那便称为法性。以上阐述了第二十个身要的意旨，并分为三个要点来阐述。现在，阐述第二十一个身要，即俱生智与法身的差别，分为四个要点来阐述，首先是阐述俱生智的体性：俱生智与，等等，一个偈颂，文义显明。第二，详细阐述俱生智的自性、定义和
English
In the midst of fluctuating experiences, recognize the spontaneous liberation of movement, thereby directly and thoroughly seeing the emptiness of Dharmata. This is the realm where awareness, the mother, and wisdom, the child, meet. For example, it is like recognizing someone you have seen before upon meeting them again, without the need for further judgment or analysis. In this way, recognition arises simply through seeing, and the nature of reality is understood as free from elaboration. Upon understanding this, one realizes that the wisdom of awareness, the senses, and their objects are not separate entities, and that one's own nature is liberated into Dharmata in the present moment. This explains the second key point: the liberation of awareness within the dynamic flow of experience. Now, the third key point, the liberation of one within the other, is explained with reasoning: Liberation occurs through recognizing one thing. What is that one thing? It is the recognition that whatever appears is spontaneously liberated. Because spontaneous liberation allows one to recognize everything as the emptiness of Dharmata, the Dharmata of existence and the Dharmata of non-existence, as well as appearance and emptiness, permanence and annihilation, and so on, all are liberated within Dharmata. It is not as if the object is liberated into emptiness as two separate things, or that appearance and awareness are liberated while something else is not. Because appearance and awareness are non-dual, the enumeration of things, like clinging to three, is exhausted. Therefore, through the reasoning of 'knowing one liberates all,' Dzogchen is brought to its ultimate conclusion. Such a Dharmata appears as an object of conceptual thought, questioning whether it is real or not. For this, the subtle and gross movements of experience, and the awareness that clings to them, are primordially liberated into the emptiness of Dharmata. Therefore, by abiding in that empty Dharmata without artificial manipulation, awareness is self-illuminating, like the simultaneous appearance of the sun and moon in the empty sky. Because clarity and emptiness are indivisibly complete, the enumeration of many or different things is exhausted; that is called Dharmata. These verses explain the meaning of the twentieth key point of the body, dividing it into three aspects. Now, the twenty-first key point of the body, the distinction between the alaya and the Dharmakaya, is explained in four aspects. First, the definition of the alaya is explained: 'The alaya and...' and so on, one verse, the meaning is clear. Second, the nature, definition, and divisions of the alaya are explained in detail: The nature of the alaya is the container for past and future habitual patterns. For example, it is like a clean container becoming unclean when dust accumulates in it; it is the basis for karma and habitual patterns.