Chinese
大圆满见修行之语，破除臆测。 大圆满见修行之语，破除臆测。 名为大圆满见修行之语，破除臆测之论著。大圆满见修行之语，破除臆测。顶礼上师！显空无二，轮回涅槃二者，味等大乐，原始之主。原始佛陀与上师，无别心之金刚前顶礼。略述大圆满之，见修行之差别，谛听。密咒之次第至究竟，胜乘阿底瑜伽是，彼之无上更无他，是故尊称为极瑜伽。不了知二谛之差别，有人说谬误思择，如是传言。心类大多是唯心之，以见解讲说彼等，无上究竟所说之，不误见解不能宣说。所证之见解诸法之，实相是也，证悟彼之，智慧是见解如是，讲说则与大经相符。因果大乘二者中，事物之实相唯一性，异于此说无有是，唯一深明无二之，是为智慧，彼即证悟者。密咒与般若经论中，闻思所生之理路与，大仪轨诀窍多宣说。闻思所生之见解为，名为闻思之见解也，以修而于体验者，说为乐明无分别。往昔之大德等亦，此二未曾混为一谈。前者为遣除名相执，后者立为体验之境。何故龙之理智聚与，法界赞等之意义，萨迦班智达布顿等之，大智者等亦如是认为。密咒中所说之智慧是，后者而非仅闻思之，空性于彼不容有。闻思时之空性，非为事物之实相，彼之对境分别念，未曾超离故彼串习，说是具有毒性之故。复次空与空性也，差别大矣空性之，词义具有事物之义，非为有与非有二者之，事物而说。
English
A talk on the view, meditation, and conduct of Dzogchen, the antidote to speculation. A talk on the view, meditation, and conduct of Dzogchen, the antidote to speculation. This is the treatise called "A Talk on the View, Meditation, and Conduct of Dzogchen, the Antidote to Speculation." A talk on the view, meditation, and conduct of Dzogchen, the antidote to speculation. I prostrate to the Lama! Appearance and emptiness are non-dual, samsara and nirvana are two. Equanimity is great bliss, the primordial lord. To the first Buddha and the Lama, inseparable, I bow to the vajra of mind. For a while, by Dzogchen, listen to the explanation of the difference between view and meditation. The ultimate stage of mantra, is the supreme vehicle, Ati Yoga. Since there is no other superior to it, it is named the exceedingly yogic. Those who do not know the distinction between the two truths, some say it is wrongly conceived. Most of the mind-oriented ones, those who explain it as the view of the Mind Only school, cannot explain the unerring view spoken of from the unsurpassed ultimate. The view to be realized is the nature of all dharmas; the wisdom that realizes it is the view. If explained in this way, it agrees with the great treatises. From the two great vehicles of cause and effect, the nature of phenomena is the same. There is no other way to explain it. The sole, profound, clear, and non-dual wisdom itself is what realizes it. In the tantras and sutras of the pāramitā, the reasoning arising from hearing and thinking, and the great methods and instructions are extensively explained. The view arising from hearing and thinking is called the view of hearing and thinking, and what is experienced through meditation is explained as bliss, clarity, and non-conceptuality. Even the great ones of the past have not mixed these two together. The former is considered to eliminate conceptual grasping, and the latter is considered to be experienced. Therefore, the meaning of the assemblies of logic of Nagarjuna and the Praise of Dharmadhatu, is also considered in that way by the great scholars such as Sakya Pandita and Buton. The wisdom spoken of in mantra is the latter, and it is not permissible to have only the emptiness of hearing and thinking there. The emptiness of the time of hearing and thinking is not the nature of phenomena, because it is not beyond the conceptualization of its object, therefore, habituating to it is said to be poisonous. Furthermore, emptiness and emptiness itself have a great difference, because the definition of emptiness has the meaning of phenomena, and it is said to be a phenomenon that is neither existent nor non-existent.
Chinese
是“彼”之义。对于证悟它的方法来说，密咒的圆满次第尤为殊胜。因此，有人说，除了听闻的见解之外，没有其他可体验的，这是损害教义的言辞。此法本身的特点是：本体从一开始就是清净的，自性任运成就，深邃而明澈，慈悲在轮回和涅槃中同时显现。即使基的本体没有错乱，从力量显现的角度来看，也像是解脱和错乱两种。然而，这在本质上并不矛盾，错乱就像睡着了一样，解脱就像从睡梦中醒来一样。通过证悟，从基中解脱出来；没有证悟，就在其中轮回。对此，有这样的见解要点。之后，从瑜伽开始，直到所有八种能被心识触及的乘，都是大圆满的道阶。正如《文殊师利幻化网》中所说：“从三种乘的决定生起中，安住于一种乘的果位。”以及《心髓续》中也说：“诸地的差别安立，也是进入秘密心髓的道路。”这样说，就表明了通过带有作为和勤作的方法进行禅修。因此，带有分别念和概念的乘，无法证悟本初的本性。在此，心性本身没有生。在无生事物的实相中，力量显现没有止息，也没有去处和来处。既非有，也非无，亦非两者皆是。没有落入常断的任何一边。没有束缚和解脱的生起。无法安立为一和多。本体无二，远离基和根。轮回和涅槃圆满于觉性之中。超越了后来的推测，超越了言语的表达对象。不是思维的对象，远离了思虑。因此，说、思、言语不可及，是法性意义上的真谛，如实安住的本性。对此，大圆满的见解是远离承认的。为了显现那个本性，虽然使用了禅修的术语，但实际上没有禅修和所禅修。对任何事物的专注，都会习惯于有境的心识执着。在此，由于觉性远离了专注，所以超越了心识。心和觉性的区分口诀，也是此道的特点。没有区分心和觉性是庸俗的。那些将未被教证的普遍生起，作为道路的禅修自诩者，都是从大圆满中升起的。例如，水和
English
It is the meaning of "that." Regarding the means to realize it, the completion stage of mantra is particularly supreme. Therefore, to say that there is nothing to experience other than the view of hearing is a statement that harms the teachings. The special characteristic of this Dharma itself is that its essence is pure from the beginning, its nature is spontaneously accomplished, profoundly clear, and compassion dawns in both samsara and nirvana. Even though the essence of the ground is not mistaken, from the perspective of the manifestation of power, it appears as both liberation and delusion. However, this is not contradictory in essence, as delusion is like falling asleep, and liberation is like awakening from sleep. Through realization, one is liberated from the ground; without realization, one revolves within it. Regarding this, there is this key point of view. Afterwards, from yoga onwards, all eight vehicles that can be touched by the mind are the path-steps of Dzogchen. As it is said in the Mañjuśrī Play of Illusion Net, "From the definite arising of the three vehicles, one abides in the fruit of one vehicle." And in the Heart Essence Tantra, it is also said, "The distinct arrangement of the grounds is also the path to enter the secret heart essence." Thus, it indicates meditation through methods involving action and effort. Therefore, vehicles with conceptual thought and notions cannot realize the innate nature. Here, mind itself has no birth. In the reality of unborn phenomena, the manifestation of power has no cessation, and there is no going or coming. It is neither existent nor nonexistent, nor both. There is no falling into either extreme of permanence or annihilation. There is no arising of bondage and liberation. It cannot be established as one or many. The essence is non-dual, devoid of basis and root. Samsara and nirvana are perfected within the expanse of awareness. It transcends subsequent inference and is beyond the object of expression by terms. It is not an object of thought, it is free from contemplation. Therefore, the inexpressible, unthinkable, and unutterable is the true nature of Dharmata, the way of abiding as it is. Regarding this, the view of Dzogchen is said to be free from acceptance. Although the term "meditation" is used to manifest that nature, in reality, there is no meditation or object of meditation. Focusing on anything becomes habitual attachment of the object-possessing mind. Here, since awareness is free from focus, it transcends mind. The key instruction on distinguishing between mind and awareness is also a special characteristic of this path. Not distinguishing between mind and awareness is vulgar. Those who boast of meditating on the unproven universal arising as the path arise from within Dzogchen. For example, water and
Chinese
如酥油灯一般。 即使在无念的状态中相似， 觉性自性通彻明亮， 心却始终愚昧而缠绕。 觉性清澈而无所缘， 心却与所缘完全混合。 觉性是空性的本体， 心却是染污经验的处所。 因此，阿赖耶识和 法身也是不同的。 法身如虚空一般， 阿赖耶是它的遮蔽。 同样，本净的法界和 当下的觉性本净二者， 虽然无有偏颇地平等， 法界却与风心相连。 清净、轮回、涅槃，从一开始就是清净的， 道时与风心相连， 相伴，与心和心所相连， 因此，只能偶尔直接见到。 不混淆本性的安住方式， 用理智辨别是非， 不被名相执着束缚， 安住于自处，就能见到它。 如实安住，就能赤裸裸地见到。 那也是止观二禅定。 引导的方式是不动摇心性， 专注一境是止， 观是证悟的本体。 如是了知，当证悟法性的 觉性智慧时， 在那之前，理智和 所有的作意都无法存在。 将境和自我执为实有， 不是作者所为，而是由证悟来观察。 一切从无根中生起， 生起的同时就已是无生。 圆满地，分别念的法， 任何显现都如解开马尾结一般， 以无缚无解的自性， 在自身处自然解脱， 了知后无法再引入轮回。 所有心和心所的 执着的细微差别都回归自处。 现象融入法性虚空。 那也是能取所取，是突发的因缘。 了知我与我所的无我， 就能斩断错觉的根源。 即使执着于无边， 也会完全成立为执着于边。 以分别念的推理， 从未有过见解的对境。 用理智来改造扬弃和取舍， 也如蚕用口水自缚一般。 词句的宗派在那时寂灭， 扬弃和确立的心的束缚消散。 如果对任何事物都未曾执着于边， 那么哪里会有中心存在呢？ 如果对二元的分别念没有偏执， 那么又该如何安立中观呢？ 以看似合理的论证、经文和理智， 欺骗的谎言在那时寂灭。 做什么都快乐。
English
Like a butter lamp. Even if similar in a state of non-thought, Awareness, by its nature, is clear and transparent, But the mind is always ignorant and entangled. Awareness is clear and without an object, But the mind is completely mixed with objects. Awareness is the essence of emptiness, But the mind is the place of defilement of experiences. Therefore, the Alaya consciousness and The Dharmakaya are also different. The Dharmakaya is like the sky, The Alaya is its obscuration. Similarly, the primordial purity of the Dharmadhatu and The present awareness, both primordial purity, Although equal without bias, The Dharmadhatu is connected with wind and mind. Purity, samsara, and nirvana are pure from the beginning, At the time of the path, connected with wind and mind, Accompanied, connected with mind and mental factors, Therefore, only occasionally directly seen. Without confusing the way of abiding of the nature, Discern right and wrong with reason, Without being bound by clinging to names, Abiding in its own place, one can see it. Abiding authentically, one can see it nakedly. That is also the two samadhis of shamatha and vipassana. The way of guiding is without shaking the mind-essence, Focusing on one point is shamatha, Vipassana is the essence of realization. Knowing thus, when realizing the Awareness-wisdom of the nature of reality, Before that, intellect and All intentions cannot exist. Clinging to objects and self as real, Not done by the doer, but examined by realization. Everything arises from the rootless, At the moment of arising, it is already unborn. Completely, the phenomena of discriminating thoughts, Whatever arises is like untying a horse's tail knot, With the nature of no binding and no release, In its own place, naturally liberated, Knowing, one cannot lead into samsara. All the subtle differences of clinging Of mind and mental factors return to their own place. Phenomena dissolve into the Dharmata space. That is also the grasper and the grasped, a sudden condition. Knowing the selflessness of I and mine, One can cut the root of delusion. Even if clinging to the infinite, It will be completely established as clinging to the edge. With the reasoning of discrimination, There has never been an object of view. Using reason to transform rejection and acceptance, Is like a silkworm binding itself with its own saliva. The tenets of words cease there, The bonds of the mind of rejection and establishment dissipate. If one has not clung to any edge, Then where will the center exist? If there is no bias towards dualistic discrimination, Then how should one establish the Middle Way? With seemingly reasonable arguments, scriptures, and logic, The deception of lies ceases there. Whatever is done is happiness.