English
Because one cannot bind, even if one experiences the path of sex, one only experiences the ordinary sexual pleasure that ordinary people experience, and one cannot recognize the innate wisdom, just like ordinary people. Therefore, to assume that is the mantra path is self-deception, just as worldly people from beginningless time have indulged in worldly dharma, but only increase desire and do not produce a single quality of the path. Even if one slightly maintains the stability of semen and experiences pleasure for a long time, one cannot experience the state of union of bliss and emptiness, without grasping, but only clings to pleasure as the appearance of the self, so one cannot lead out the true wisdom. If a little bit of true wisdom arises, that pleasure is called equal to the sky, or the color of the sky. Because it is completely free from the waves of discriminating thoughts, and bliss and emptiness are inseparably fused, even if there is not even a speck of attachment to pleasure, the part of pleasure will not stop, and there is no appearance of experiencing attachment, but the true nature of things is always in equality, and such a definite understanding arises. Moreover, without self and other continuums, without the appearance of the three times of arising and ceasing, etc., when experiencing pleasure as vast and undivided, like the mandala of the vajra sky, one can know through experience what is said in the sutra: Here there is no beginning, no middle, no end, no existence, no nirvana, no self, and no other. This is the supreme great bliss. Even if one experiences it once like that, one can lead out a definite understanding of the innate unborn great bliss, because that is not the object of conditioned phenomena and consciousness, but the great bliss of unconditioned, unchanging wisdom. Therefore, when explaining the ultimate meaning of the innate, Indrabhuti said: Great bliss is not impermanent, great bliss is always constant. Therefore, in no way should one equate innate great bliss with the impermanent pleasure of sexual sensation. Like that, through skillful means, and the co-emergent contributing conditions of binding bindu, and the profound oral instructions of the wisdom of the path of liberation, binding the channels and binding the movement of wind in the central channel, one can truly realize the co-emergent of true meaning. At that time, it is like the vajra songs of realization, such as the dohas of Saraha. Therefore, the means and paths that are spoken of today are only the extent of each person's realization.
Chinese
就像翻译成文字并展示的那样，可以通过各自的论著来了解。同样，即使通过观修微细明点等摄心的方法，体验的光明如无云晴空般显现，但由于其方法的组成部分是意识，并且将空性作为其对境，二取之相没有消失，所以懂得了观修却不懂得解脱，与禅定天神有何不同？如是说。由于未能将心性空明、无迁变的自性，即究竟实相的道理引入定解，因此，在此就像上述偈颂的意义一样，没有生起丝毫的定解。并且认为光明的部分是分别识引导了空性的部分，将本来无二的事物执著为二，像黑白丝线缠绕在一起一样的二元聚合，执著为双运的意义。不了解无别双运各自自己去认识，这是因为没有解脱道认识觉性的引导，并且没有安住自性的要诀，只是汇集了各种思辨的造作，最终只是分别念的行境，甚至无法接近不分别的智慧，因此分别念的境地成为了究竟的意义，而不分别的境地则成为了不了义。因此，即使将空性体验、光明和安乐体验仅仅称为俱生光明和大乐，实际上也就像画出来的酥油灯一样毫无意义。大多数大圆满的修行者，由于没有如实地领会上师的觉性认识，只是按照自己想到的经验来讲解，要么是不具备合格的窍诀，要么是即使具备合格的窍诀，自己也没有如实地理解，并且没有使其成熟，只是说不清有没有这样的觉性，或者是不分辨这是什么那是什么，只是在不分别、不授记的状态中长时间地串习，也没有确定自心本初空性的觉性空性之自性，只是说无法思考言说等等。对于这些人来说，即使觉得日夜都在安住于乐明无分别的状态中，如果没有走向作为象征的譬喻智慧，那么对于究竟的光明大圆满，连理解的余地都没有很好地显现。因此，无迁变的大乐，本具的光明智慧，以及平等性圆满大
English
Just as it is shown by translating into writing, it can be understood through their respective treatises. Similarly, even if the luminosity of experience dawns like a cloudless sky through methods of mind-holding such as meditating on subtle bindus, because the component of that method is consciousness, and emptiness is taken as its object, and the marks of dualistic grasping have not disappeared, one understands meditation but does not understand liberation. How is it different from a meditative deity? As it is said. Because one has not been able to introduce definitive understanding of the nature of mind, which is emptiness and clarity, the unchanging nature of reality, here, just like the meaning of the verses above, not even a little definitive understanding has arisen. And thinking that the clear part of consciousness has guided the empty part, clinging to what is non-dual as dual, clinging to a dualistic aggregate like black and white threads intertwined as the meaning of union. Not understanding that inseparable union is to be known by each individual, this is because there is no introduction to the path of liberation, the recognition of awareness, and without the essential instructions on how to rest in one's own nature, merely accumulating various fabrications of thought, in the end, it is only the realm of conceptual thought, and one cannot even approach the side of non-conceptual wisdom. Therefore, the realm of conceptual thought becomes the definitive meaning, and the realm of non-conceptual thought is shown as provisional meaning. Therefore, even if one merely labels the experience of emptiness, luminosity, and bliss as innate luminosity and great bliss, in reality, it becomes like a painted butter lamp, meaningless. Most practitioners of Dzogchen, because they have not truly encountered the master's recognition of awareness, give instructions based on whatever experiences they think of, either not possessing qualified instructions, or even if they possess qualified instructions, they themselves have not truly understood them, and have not brought them to maturity, merely saying that they cannot tell whether there is such awareness or not, or without distinguishing what is this and what is that, merely familiarizing themselves for a long time in a state of non-conceptual, unprophesied, without determining the nature of awareness-emptiness, the emptiness of one's own mind from the beginning, merely saying that it is impossible to think or speak, etc. For these people, even if they feel that they are abiding in a state of bliss, clarity, and non-conceptuality day and night, if they have not gone towards the symbolic wisdom of example, then for the ultimate luminosity of the Great Perfection, even the possibility of understanding has not dawned well. Therefore, the great bliss of immutability, the innate wisdom of luminosity, and the equality of complete
Chinese
总之，由于安乐、明、无分别的偏颇不具有目标，所以不依赖于对体验的执着进行改造。无论安乐、明、无分别是什么，都要在觉性本来清净的状态中彻底决断。如果对远离生、灭、住三者的觉性空性无别平等性，自己现量决断，那么它就属于能够引导所诠释意义的智慧的譬喻智慧之列。像这样，通过体验，觉性空性的本有智慧，超越了有无的边，成为大无为法。这并非只是宗派词句的重复，而是自己现量确定的，因此确定为超越了有为法和识。因此，大圆满的介绍对于有相道用修持也很重要。如果不掌握这样的见解要点，那么即使生起如山王般的住心体验，以及在安乐、明、无分别的状态中周遍环境，以及生起神通等功德，以及生起粗细各种次第的证相，也很难成为引导意义智慧的真实因，龙钦饶降等如是说。善哉！ 又，如果大家一致赞同一切众生皆可成佛，那么如果将这种“种性”安立为空性的角度，那么它必然是离系之基，而且本质也不会变得更好，因为它是无为法。因此，虽然它能够脱离二障，允许脱离，但它不可能遍知一切所知，因为它没有心。因此，无心脱离了障碍，心因此能够遍知一切，这是颠倒的，就像房间里的黑暗消失了，对铁球的内部明亮没有帮助一样。因此，空性部分不可能具有智慧，所以断尽障碍后遍知诸法，必然是从脱离障碍的心中产生的。因此，心能够脱离障碍，所以能够成就佛性，但无法成就阿罗汉成佛，因为必须采取断尽所知障的对治，如何成立呢？心是空性的，所以慈悲等必然产生，这个成立和理解会到来。而且，如所有智是从意脱离障碍中产生的，从现在开始，意识也能了解各种法，成就。
English
In short, since the bias of bliss, clarity, and non-conceptuality does not have an object of focus, it does not depend on modifying the clinging to experience. Whatever bliss, clarity, and non-conceptuality may be, one must thoroughly decide within the state of primordial purity of awareness. If one has a direct realization of the inseparability and equality of awareness and emptiness, which is free from the three aspects of arising, ceasing, and abiding, then it is included in the category of example wisdom that can lead to the wisdom of the meaning to be signified. In this way, through that experience, the innate wisdom of awareness-emptiness, which transcends the extremes of existence and non-existence, becomes the great unconditioned. This is not merely a repetition of sectarian words, but one becomes directly certain of it oneself, and thus it is determined to be beyond conditioned phenomena and consciousness. Therefore, this introduction to Dzogchen is also important for practicing the path with signs. If one does not grasp such a key point of view, even if experiences of mind-abiding like a mountain arise, and the environment is pervaded in the state of bliss, clarity, and non-conceptuality, and qualities such as clairvoyance arise, and various subtle and coarse signs of the stages of completion arise, it will be difficult to become a real cause for leading to the wisdom of meaning, as Longchen Rabjam and others have said. Good! Furthermore, if everyone agrees that all sentient beings can attain Buddhahood, then if that "essence" is established from the aspect of mere emptiness, then it must be the basis of separation, and its essence will not become better, because it is unconditioned. Therefore, although it can be separated from the two obscurations, allowing separation, it is impossible for it to know all knowable objects, because it is without mind. Therefore, for the mind to know everything because the mindless is separated from obscurations is a reversal, just as the clearing of darkness in a room does not help the inside of an iron ball to become clear. Therefore, since the empty aspect cannot have wisdom, the omniscience of all dharmas after the exhaustion of obscurations must necessarily arise from the mind that is free from obscurations. Therefore, the mind can be separated from obscurations, so the potential for Buddhahood is accomplished, but an Arhat cannot achieve Buddhahood, because it is necessary to take the antidote that exhausts the obscuration of knowledge. How can this be established? Since the mind is empty, compassion and so on will necessarily arise; this establishment and understanding will come. Moreover, knowing as it is arises from the mind being free from obscurations, and even now, the mind-consciousness knows various dharmas, accomplished.
Chinese
就像通过学习边际等会变得更好一样，因此，这是关于意念、住处、改变、恢复、思考等的意思。因此，在共同的乘中，没有不存在知、悲、力三者的种姓，那被称为能成佛的种姓。如果向上发展，因为能够发展到佛的智慧。心的自性光明也只是指那个。因为没有不能被因缘改变的，依赖于因缘，所以能够成佛。即使认为佛会堕落，也不会堕落，因为心是执着于那方面的理性的。六识灭尽之后也会出现，那是本觉心。还有，那个本觉心被称为无所取执，只是指没有所取和能取吗？还是证悟到没有所取执？如果像第一种说法，那就是没有心吗？没有所取执的心是自己存在的。如果像第一种说法，就像虚空一样不是心，如果像第二种说法，如果没有所取执的心存在，那么和具有所取执的这个心是无关的、不同的存在吗？还是在一个相续中存在？如果不同，那就是相续不同，如果相同，那就是矛盾，互相损害。像那样的本觉心会变成一切智智法身吗？如果变，是离系果还是成熟果？如果是离系，那么它现在知道还是不知道？如果是成熟，那么如何从那个没有所取执的状态中提取精华？如果能够提取，那么它就变成了不知道改变的木头。如果知道改变，那么如何重新学习驾驶呢？如果对它学习贪欲，那不是太可笑了嘛，嘿嘿。通过学习空性而知道空，通过学习乐而知道乐的体验，哈哈。另外，它的体性中掺杂了污垢吗？如果没有掺杂，那它如何是光明呢？如果没有掺杂，那它为什么现在不知道一切法呢？如果知道，那么力量等本来就存在，有什么矛盾呢？如果不知道，即使没有掺杂污垢也不知道，那么即使脱离了污垢又怎么会知道呢？因此，如果不承认一个脱离了遮障的心，那么光明本觉心就不会成立，如果承认，那么自生智慧就成立了。因此，因为认为基础时期的本觉心是刹那的，所以结果时期的一切智智也认为是刹那的。另一种的基础和结果与此相反。前者不会有真实的自生智慧。这两种哪个合理？