Chinese
有情众生就在那样的状态中如睡眠和梦境般流转。从形态上区分，阿赖耶识如水，有情众生如水泡。如果用比喻来阐释它的状态，在入定的时候，虽然感觉心和觉性没有分别，但区分它们的法则是，觉性是无自性的，空明澄澈；而心则像漩涡中的水滴一样，盘旋且愚昧。另外，觉性如同晴空的月亮，虽然与外境断绝了联系，但其内在清澈的光芒不会消失；而心则像十五的月亮，与外境混合在一起，与六尘的显现紧密相连。觉性的功德在于无内外，清澈透明，无始无终，没有对境；而与六境完全混合则是心的特点。同样，觉性是法界自性的本初状态，是恒常不变的智慧，不需要依靠禅定来调伏心，是无沉掉和无散乱的。心是对任何所缘境都专注的禅定，与所依和能依相关联。觉性在境上上下下无有间断地显现，却不被现象的光芒所压倒，比如水银落在地上也不会被沾染一样。而心则与能取所取的分别相关联，与执取分别念的一方混合。虽然觉性本身并没有舍弃心，但心和觉性不会同时存在，因此，五境以及执著于五境的显现，与自身本体无二的烦恼，也会像一起逃跑一样。像这样逃跑，就一定能从烦恼的牢笼中解脱，证得菩提，这是窍诀部的特殊之处。其他宗派中，烦恼的集合由声闻和缘觉断除，由菩萨用对治法调伏。密宗普遍将烦恼转化为道用，而大圆满心部认为，通过安住于实相而自然解脱；界部认为，断除和对治二者在法性中成为一体而清净。而在此窍诀的宗派中，在离戏觉性的境界中，持有见解的自性，这真是太稀有太奇妙了！就像心和觉性的比喻一样，阿赖耶识和法身二
English
Sentient beings revolve in that very state like sleep and dreams. Differentiating by form, the alaya-consciousness is like water, and sentient beings are like water bubbles. To illustrate its state with an example, during meditative equipoise, although it seems that mind and awareness are indistinguishable, the distinguishing factor is that awareness is without inherent existence, clear and transparent. Mind, however, is like a drop of water swirling in a whirlpool, confused and ignorant. Furthermore, awareness is like the moon in the empty sky, disconnected from external objects, yet its inner clear radiance does not cease. Mind is like the fifteenth day moon, mixed with objects, closely intertwined with the appearances of the six senses. The quality of awareness is that it is without inside or outside, clear and without beginning or end, without an object. The characteristic of mind is that it is completely mixed with the six objects. Similarly, awareness is the primordial nature of the dharmadhatu, the unchanging wisdom, not relying on the means of taming the mind through meditation, free from dullness and agitation. Mind is the single-pointed concentration on any object of focus, related to the support and the supported. Although awareness appears pervading the field without upper, lower, or intermediate limits, it is not overwhelmed by the brilliance of appearances, like mercury falling on the ground that does not get stained. Mind, however, is associated with the aspects of grasping and being grasped, mixed with the side of taking up conceptual thoughts. Although awareness itself does not abandon the mind, mind and awareness do not occur together. Therefore, the five objects and the appearance of grasping onto them, along with the afflictions that are of the same essence as oneself, also seem to flee together. By fleeing in this way, one will surely be liberated from the prison of afflictions and attain enlightenment, which is the special characteristic of the Upadesha Section. In other systems, the collection of afflictions is abandoned by the Shravakas and Pratyekabuddhas, and tamed by the Bodhisattvas through antidotes. Mantrayana generally transforms afflictions into the path, while the Mind Section of Dzogchen believes in natural liberation through abiding in the nature of reality. The Space Section purifies the two, abandonment and antidote, into one in the nature of reality. In this Upadesha tradition, holding the self-nature of view in the expanse of non-elaborate awareness is truly amazing and wonderful! Just like the example of mind and awareness, the alaya-consciousness and the dharmakaya are two
Chinese
并且，在原始清净的法界中，没有丝毫可分别之法，法身犹如无念之大海。阿赖耶识是它的遮蔽，譬如在海面上行船，轮回与涅槃二者皆漂浮不定。从那个基本身显现的迷乱和解脱，其法性本一，犹如入睡和从睡眠中醒来。也就是说，如同六道众生因迷乱而昏聩，处于沉睡之中；而解脱的佛陀则如同从沉睡中醒来的状态。有些自诩为大圆满的人，声称从原始基位上解脱等等，针对这些观点，才宣说了“初始”等等。也就是说，初始时，未曾确定处于轮回或涅槃任何一方的基位自成，以及最终解脱的原始清净无垢二者。虽然可以安立为本体上相同，但要知道后来迷乱的基，以及造作与不造作的差别，这一点至关重要。因此，具有二智的智慧，并非通过到达自成的基位而获得，而是通过在离戏的原始清净法界中解脱而获得。同样，果位时法界的解脱处原始清净，以及现在等持道之觉性原始清净二者。即使在无有偏颇地平等安住时，前者解脱处本身也与微细的风心相伴随，是从完全清净的轮回涅槃二者中不住的原始清净；而后者道位，则与未净的风心之因缘相伴，被心与心所的垢染之法所玷污和负担，因此仅仅偶尔安住于实相的本性之中，而没有等持与后得的融合。同样，法性中阴的觉性空色，以及串习生起次第有分别的本尊之幻身二者，虽然看似与本尊身相同，但显现为报身刹土，并且是否能认识到它并在瞬间解脱，其差别极大。即使在共同的殊胜续部中，对于进入此甚深道的具誓者们来说，证见被十地菩萨之显现所摄持的法界报身，并非难事。那么，这是如何呢？因为上师的相好庄严之身相，是自显任运自成的门
English
Moreover, in the realm of original purity, there is not a single thing to be distinguished. The Dharmakaya is like an ocean of non-thought. The Alaya-vijnana is its obscuration. For example, like a boat sailing on the ocean, both samsara and nirvana float. From that very basis, delusion and liberation are of one and the same nature, like falling asleep and waking up from it. That is, like the six kinds of beings who are deluded and faint, in a state of deep sleep; while the liberated Buddha is like the state of awakening from sleep. Some who claim to be Dzogchenpas, saying things like liberation from the original ground, etc., in response to these views, the term "initial" and so on were spoken. That is, the spontaneously accomplished ground which is not determined to be in either samsara or nirvana at the beginning, and the original purity, stainlessness of the final liberation. Although it can be labeled as the same in essence, it is important to know the difference between the basis of later delusion and the difference between doing and not doing. Therefore, the wisdom of the two knowledges is not obtained by reaching the spontaneously accomplished ground, but by being liberated in the realm of non-elaboration, original purity. Similarly, the liberation place of the Dharmadhatu at the time of fruition is original purity, and the present awareness of the path of equipoise is original purity. Even if one abides equally without bias, the former liberation place itself is accompanied by subtle wind-mind, and is the original purity that does not abide in both completely purified samsara and nirvana; while the latter, the path stage, is accompanied by the impure wind-mind's causal conditions, and is defiled and burdened by the defiled dharmas of mind and mental factors, so it only occasionally abides in the nature of reality, and there is no mixing of equipoise and subsequent attainment. Similarly, the luminosity of the Dharmata Bardo, emptiness-form, and the illusory body in the form of a deity accustomed to the conceptual generation stage, although they appear to be the same as the deity's body, they appear in the Sambhogakaya's pure land, and whether or not one can recognize it and be liberated in an instant makes a big difference. Even in the common, extraordinary tantras, for those who have entered this profound path and have vows, it is not difficult to meet the Sambhogakaya of Dharmadhatu, which is gathered by the appearance of the ten Bhumi Bodhisattvas. So, how is it? Because the marks and signs of the Guru's form are the self-manifest, spontaneously accomplished door
Chinese
如镜中之像般显现，于佛前亲闻佛法，速证无学双运之果位。观空性本净，觉性现离戏，穷尽空性之法性；观显现任运，有相光明清澈，穷尽二种方式。初者，初见即解脱，如虚空般示现之方式等语。因此，此乃不变金刚道之究竟。本初解脱之觉性本净，具足解脱三门，即一切皆空，因无自性而超离思言之第一门；因无丝毫自相成立，故舍弃心识言说之第二门；无需希求他处之果，自证自明之智慧圆满一切功德之第三门。如是觉性不住于所知境，故远离我与我所执之人与法二执。因此，无有能修与所修，若将自性不加改造地安住，则觉性智慧将从八识聚中显现，而得赤裸裸之见。如是法性自性不改变之时，无明执着不能将人牵引至轮回，如天空不随云彩而去。于甚深之所诠中，各自自明之分亦称五蕴。如《日月和合经》云：无分别之蕴如下：因摄集一切禅定，故为禅定之蕴；觉性本无漏，故为解脱智慧之蕴；彼显现为无生之义，故为智慧之蕴；因诸垢染先已清净，故为戒律之蕴；因超越一切清净，故为解脱之蕴。如是，若于内证悟，则对外境与我执着等，因非作者所作，乃由心之分别念力增长所成，故无丝毫基础与根本，然暂且一切生起之相显现，然仅是生起，实则无生而圆满。
English
Appearing like reflections in a mirror, having directly listened to the Dharma from the Buddha, one quickly attains the state of non-learning union. By observing the empty aspect of original purity, awareness arises free from elaboration, exhausting the nature of emptiness; by observing the spontaneously present aspect of appearance, the luminous clarity with signs becomes clear, exhausting the two ways. In the first case, it is said that the way to show the initial view as primordially liberated, like the sky, etc. Therefore, this is the ultimate, unchanging Vajra path. This originally liberated awareness, original purity, possesses the three doors of liberation: first, because it is empty in every way and without essence, it transcends thought and expression; second, because not even an atom of characteristic is established, it abandons the expressions of the mind; third, there is no desire for results to be obtained elsewhere, and all qualities are perfected in the self-aware wisdom of individual awareness. Such awareness does not abide in the realm of knowable objects, so it is free from the two attachments of self and phenomena, which are attached to "I" and "mine." Therefore, there is no meditator or object of meditation; if one leaves the nature uncorrected and naturally abiding, awareness-wisdom will emerge from the sheath of the eight consciousnesses and be seen nakedly. When such a nature, the essence of reality, does not change, ignorance and clinging cannot lead one into existence, just as the sky does not follow the clouds. In these profound subjects, the aspect of individual self-awareness is also known as the five aggregates. As it says in the *Union of Sun and Moon*: "The non-conceptual aggregate is as follows: because all meditations are gathered together, it is the aggregate of samadhi; because awareness itself is without outflows, it is the aggregate of liberation-wisdom; because it appears as the meaning of no arising, it is the aggregate of wisdom; because all defilements have been purified from the beginning, it is the aggregate of discipline; because it transcends all purity, it is the aggregate of liberation." When one realizes such a meaning internally, attachment to external objects and self is not made by a maker, but is accomplished by the power of the mind's conceptual thoughts, so there is not even an atom of basis or root, but for a while the appearance of all arising is visible, but it is only arising, and in reality, it is without arising and complete.
Chinese
从此地解脱，不需要其他的智慧证悟。那时，阅读、执持、禅修和撰写论著，以及思维其意义等等，所有以智力所做的宗派见解，都像水上的波纹一样消逝的时候，外在显现、内在自身、秘密和心识融为一体的三种集合，超越了有相之物，证悟到空明如水中月，显现的法就穷尽了。山岩和墙壁无法阻挡。心安住于圣者的真谛，获得眼通和神通等等。从轮回中彻底解脱出来。如《狮子力圆满经》所说：见到圣者真谛，是胜者的儿子。证悟融入自心，何时都安乐。又，如果从空性、等性、原始清净之地解脱，身体的四大微粒也会被智慧之火焚烧，像雾气消散一样，带着巨大的神变，在虚空中逝去。觉性融入法身的界中时，就被称为无有希求的佛陀，这就是实相。又如《宝积经》所说：由于没有显现和证悟，一切显现都自性清净，一切都纯粹而自然地成为空明大种。地、水、火、风四大，各自的能量不显现，像雾气一样在空中升腾。如果为了利益他人，那些升腾为微粒的东西，也会被加持成舍利而保留下来。证悟达到极限，没有为利益他人而分心的风心，让其回到本位，那些没有变成微粒的人，也会出现身体变小、变轻等现象。觉性融入通透，在原始清净中入定所产生的现象，如《珍珠鬘》所说：从原始清净开始，一切垢染都已穷尽。最初生起，传承就已穷尽。第二，宣说使显现穷尽的妥噶诀窍的差别等等。在九乘之巅，不仅超越了内三部的觉空，而且比诀窍部的彻却还要深奥的无上之道妥噶，觉性从金刚链到本尊身，圆满成熟的光明，如实地显现出无间断的明点，从而避免了歧途。