English
In the "Zangpo Yeshe Long gi Gyü Rinchen Ser gyi Yang Zhün" (Precious Gold Refined Essence of the Expanse of Primordial Wisdom Tantra), it says: The Dharmakaya of uncorrupted awareness, the Svabhavikakaya (nature body) of its own essence, uncaused and unconditioned, unchanging, uncompounded, is like the sky. Also, in the "Great Perfection Co-emergent with the Sky Tantra," it says: Just as a lotus is unstained by mud, in the essence of Bodhicitta, there is fundamentally no stain of grasping and fixation. Therefore, this self-born essence is not made by anyone, not an artificial modification, it is the king of self-born awareness. Therefore, the uncompounded mind is indestructible by antidotes, so there is no ability to establish or reject it. The yogi who realizes this meaning, in the human body, realizes the mind of the Buddha, in the self-born body, utters the speech of Brahma, and is immediately Samantabhadra. It also says: The Buddhas of the three times are free from mind, because there are no eight aggregates of consciousness, so there is no mind. The self-born essence is the Dharmakaya, not born from the mind, but is wisdom. Thus it is said that wisdom is not born from the mind, because the nature of the mind is clear light. The nature of all things is emptiness, which is the reality of all things, but it is not born from things, it should be understood as such. In the "Great Perfection View Wisdom Profound Tantra," it says: This self-born essence that has always been present, not produced from causes, not generated by conditions, so without any effort, it is the Dharmakaya, and I deeply believe it is self-born wisdom. Also, in the "Great Self-Arisen Awareness Tantra," it says: This great Dharmakaya, which is beyond expression, exists in all, but is not realized by all. There is no mind, no thought, no ignorance, and no confusion. It also says: In awareness that is free from mind, various appearances are simultaneously perfected. It also says: If you know the unchanging awareness, it is the result of all dharmas. If you know the mindless awareness, it is the stainlessness of all dharmas. If you know the companion of awareness, it is what should be abandoned by all dharmas. If you know the unthinking awareness, it is the groundlessness of all dharmas. It also says: How can there be confusion in the unchanging Bodhicitta? The unconfused Bodhicitta pervades all beings. The essence of Bodhicitta is equal to all Buddhas. The self-aware lamp is the realm of self-appearing light. It exists in all and is liberated through the means of self-secret. The ultimate meaning of the intention of the Buddhas of the three times.
Chinese
是。如是说：与一切佛陀无别安住。如是，基位本元觉性自生之智慧，于无有对治之法性中，恒常不变。自显任运之显现，以及光明之征相，亦由方便而显现。彼时，以自生智慧之明灯，于无有能取所取之境与有境中，于法性之自性中了知，是为顿超之修持。彼等之基础，即是基位本元之觉性。如续部《先前之续》云：证悟之因是觉性，证悟之行是智慧。又云：心与习气非真佛，觉性之智慧离心与习气。又云：自生之智慧无有言词，无有文字，无有地与道，无有意识，无有心，无有无明，无有突发，无有生起，无有潜伏，无有相状，无有体验。因此，称为无有边际、无有偏袒之见。即是此：无有边际之智慧，无有偏袒之见，周遍之法性，无碍之智慧，无执之自解脱，无分别之自性，无灭之智慧，无染之五光，自处解脱之法性，任运成就之佛陀，离心之觉性，离气之佛陀，明然而无分别之禅修，无执无染之行，无欲无求之见，见彼性之果，无修之事业，自净大之智慧。又云：然意识不见智慧，不明示，智慧无有分别，因意识有动摇，是为成佛之道之障碍。又云：何者有执着，彼者无有自生智慧。若自生智慧，成为修持之所缘，则从一开始就违背誓言。如是，若证悟自生之智慧，即是本来解脱，不可改变；即是自解脱，无有对治等等，所说之四种解脱之出现方式，不可能从八识之心的介绍中产生。普贤王如来。
English
It is. It is said: "Unwavering, it abides equally with all Buddhas." Thus, the ground-state, primordial awareness, the self-arisen wisdom, in the nature of reality without any object of focus, remains ever unmoving. The spontaneously arising appearances of self-radiance, and the signs of clear light, also appear manifestly through skillful means. At that time, with the lamp of self-arisen wisdom, without grasping at subject and object, knowing in the radiance of the nature of reality is the practice of Tögal. The basis for these is the ground-state, primordial awareness. As it is said in the earlier tantras: "The cause of realization is awareness; that which realizes is wisdom." And: "Mind and habitual tendencies are not the actual Buddha; the wisdom of awareness is separate from mind and habitual tendencies." And: "Self-arisen wisdom has no words, no letters, no ground and path, no mind, no thought, no ignorance, no sudden occurrence, no arising, no latency, no form, no experience. Therefore, it is called a view without limits or partiality." This is how it is: wisdom without limits, a view without partiality, all-pervading reality, unobstructed wisdom, self-liberation without grasping, self-radiance without conceptualization, wisdom without cessation, the five lights without attachment, the nature of reality liberated in its own place, the spontaneously accomplished Buddha, awareness separate from mind, the Buddha separate from breath, meditation that is clear and without conceptualization, conduct without grasping or attachment, a view without desire or longing, the fruit of seeing that very nature, activity without effort, the wisdom of great self-perfection. And: "Furthermore, the mind does not see wisdom, it does not make it clear; wisdom has no conceptualization, because the mind has movement; it is an obstacle on the path to Buddhahood." And: "For whomever there is grasping, there is no self-arisen wisdom. If self-arisen wisdom itself becomes subject to meditation, then from the beginning, the commitment is violated." Thus, if self-arisen wisdom is realized, it is primordially liberated, unchangeable; it is self-liberated, without antidote, etc. The way in which these four liberations occur, as explained, cannot arise from the introduction to the mind of the eight consciousnesses. Samantabhadra.
Chinese
在《心镜续》中说：如果认为阿赖耶是法身，那你就偏离了我。如果认为从心中能成佛，那你就偏离了我。如果认为禅修是有所缘境的，那你就偏离了我。如果执着于空性的境界，那你就偏离了我。如果禅修有相的、由他而生的事物，那你就偏离了我。总而言之，所有的大圆满心部口诀，都是为了确定超越心识的自明显智的意义。区分了阿赖耶和法身、心和智慧、意和胜慧的差别，从而介绍了本初自生光明之义，因此这里没有引用过多的经文。因为全知者的七宝藏等中广为人知，所以认为大圆满是有为法和识是非常错误的。如前经所说：一切法皆是觉性的自性，你因视一切法为心而偏离。大圆满狮子圆满力续中说：大圆满觉性的自语，超越了显现和空性的境界，超越了心、意和法。又如《宝饰经》中说：心是所有习气的根本，是所有众生的第一种垢染。意如风，积聚习气，是所有众生的第二种垢染。气息如水，是所有习气的处所，是所有众生的第三种垢染。五毒如火，在显现的境界中蔓延，是所有众生的第四种垢染。同样存在于一切众生之中。在无垢清净的法身中，哪里会有概念意识的垢染？无垢清净是觉性智慧身，自明菩提远离概念之实有，觉性智慧什么也不是。又如《虚空无垠王续》中说：对于未生之法性，如果看到有因和缘两种，那就是背离了无为法，是对真正意义的诽谤，是自己欺骗自己，真是可怜。如实安住于自性之中，觉性如虚空，无有变异之义显现，因此无有散乱和不散乱。无论如何作为，都是它。又如大圆满至尊上师所说：本体不可言说，是无为法，超越言词
English
In the Tantra of the Mirror of the Heart, it says: If you consider the alaya to be the Dharmakaya, then you have deviated from me. If you think that enlightenment can be attained from the mind, then you have deviated from me. If you think that meditation has an object of focus, then you have deviated from me. If you cling to the realm of emptiness, then you have deviated from me. If you meditate on conditioned, other-originated phenomena, then you have deviated from me. In short, all the instructions of the Mind Series of Dzogchen are to establish the meaning of self-luminous wisdom that transcends the mind. By distinguishing between the alaya and the Dharmakaya, mind and wisdom, intellect and prajna, the meaning of primordial, self-arisen luminosity is introduced. Therefore, not many scriptures are quoted here, as they are widely known in the Seven Treasures of the Omniscient One, etc. To consider Dzogchen as conditioned phenomena and consciousness is extremely mistaken. As the previous scripture says: All phenomena are the nature of awareness; you deviate by seeing all phenomena as mind. In the Tantra of the Complete Power of the Lion of Dzogchen, it says: The self-utterance of the awareness of Dzogchen transcends the realms of appearance and emptiness, transcends mind, intellect, and phenomena. Also, in the Jeweled Garland, it says: Mind is the root of all karmic imprints; it is shown as the first impurity of all sentient beings. Intellect is like wind, gathering karmic imprints; it is described as the second impurity of all sentient beings. Breath is like water, the place of all karmic imprints; it is the third impurity of all sentient beings. The five poisons are like fire, spreading in the realm of appearances; it is the fourth impurity of all sentient beings. It is similarly present in all beings. In the stainless, pure Dharmakaya, where is there the impurity of conceptual consciousness? Stainless purity is the body of awareness-wisdom; self-knowing enlightenment is devoid of the reality of concepts; awareness-wisdom is nothing whatsoever. Also, in the Tantra of the King of Vast Expanse, it says: For the unborn nature of reality, to see two, cause and condition, is to turn one's back on the unconditioned, to slander the true meaning, to deceive oneself, how pitiful. By abiding as it is in its own place, awareness is like the sky, the meaning of unchanging dawns, therefore there is no distraction and non-distraction. However one acts, it is that. Also, as the Great Perfection Lord of Refuge says: The essence is inexpressible, it is unconditioned, beyond words.
Chinese
“心之精髓菩提心。”如是说。《普作王》中说：“自生无因无缘而生，智慧无碍而明。”如是说。“若识我之自性，则诸法皆识，超越一切作为勤作，不勤任运而成。”如是说。“此一切之精髓菩提心，不需以十种自性寻觅修持，我之自性一切譬如虚空，于虚空不作一切勤作。”如是说。“我本离能取所取，故不可名之为微细，我本自生智慧，他人不能于我作决定。”如是说。“上师若非量士如猴之语，教法与道皆为错谬之分别念所持，是故如于黄金涂抹黑彩，真实上师乃是开示之珍宝藏，以无可估量之价值可作欺惑。”如是说。“于瑜伽极甚深圆满大圆满中，若说有因与果，则彼不具大圆满之证悟义，若说世俗胜义二者，则是增益与诽谤之语，彼不能证悟二无别，三时诸佛之证悟亦是，不二见之实相也。”如是说。若随顺无勤觉性现量见之大圆满道，则说执持心之有相圆满次第修习，地步甚小。名之为微细之门，寻觅心之寂静道，于寂静处执持寂静，若观察则修习成为分别念。如是说。菩提心无因无缘故，不以世间生灭之法衡量，菩提心非由缘所生故，不以世间生起之法为譬喻。如是说。如是于大圆满心部口诀之续部中，区分心与觉性，以非造作之智慧为道，不以造作之识之分作为道，此乃果位无勤作道之阿底瑜伽道，因文字繁多故不书写，然仅以此亦能理解。不仅于大圆满之续部，于阿努瑜伽之教
English
“The essence of mind, Bodhicitta.” Thus it is said. In the *All-Creating King* it says, “Self-arisen, it arises without cause or condition. Wisdom is clear without cessation.” Thus it is said. “If you recognize my own nature, then all phenomena will be recognized. Transcending all actions and efforts, it is spontaneously accomplished without effort.” Thus it is said. “This Bodhicitta, the essence of all, does not need to be sought or cultivated with ten natures. My own nature is like the sky in every way. In the sky, no one makes any effort.” Thus it is said. “Since I am primordially free from grasping and being grasped, I cannot be named subtle. Since I am primordially self-arisen wisdom, others cannot make a determination about me.” Thus it is said. “A teacher who is not a valid authority is like a monkey's words. The teachings and the path are seized by mistaken thoughts. Therefore, it is like putting black paint on gold. A true teacher is a precious treasury of teachings, worthy of being deceived with immeasurable value.” Thus it is said. “In the yoga of great perfection, the exceedingly profound and complete yoga, to say that there are cause and effect is to speak without the meaning of realizing great perfection. If one speaks of the two, conventional and ultimate, it is a word of exaggeration and slander. It does not realize non-duality. The realization of the Buddhas of the three times is also considered to be the natural state of non-dual vision.” Thus it is said. If one follows the path of the Great Perfection, which is the direct perception of effortless awareness, then it is said that meditating on the complete stage with the characteristics of mind-holding is of little significance. It is named the subtle door, seeking the solitary path of the mind, holding to solitude in the lineage of monasteries. If examined, it becomes a meditation of conceptual thought. Thus it is said. Since Bodhicitta is without cause or condition, it does not measure the phenomena of the world's arising and ceasing. Since Bodhicitta is not created by conditions, it does not take the phenomena that create the world as an example. Thus it is said. Thus, in the tantras of the Great Perfection Mind Series Instructions, mind and awareness are distinguished, and unconditioned wisdom is made the path, while the aspect of conditioned consciousness is not made the path. This is the path of Ati Yoga, which is the path of effortless action of the result. Although I have not written more because there are many words, this much is enough to understand. Not only in the tantras of the Great Perfection, but also in the teachings of Anu Yoga.