English
Endowed. Individual self-awareness transcends the realm of expression. This means that some, without any experience of the nature of mind, engage in excessive verbal disputes. Some, with the intention of their own side winning and the other side losing, prioritize this mindset and consider some of the Buddha's words to be good and others to be bad. They then examine and speculate, and although their knowledge follows the external, it contradicts the ultimate reality. Individual self-awareness transcends the realm of expression. Thus, the discriminatory wisdom generated by the conceptual fabrications of thought, calculating the aspects of sectarian doctrines, the opposites of things, and the pervasiveness of following and not following, examining and speculating on similar and dissimilar aspects, this proliferation stirred by the scattering wind of conceptualization contradicts the nature of peace. This can be understood from texts such as the Lankavatara Sutra. Root Text: The conceptualization of schools that assert entities, The conceptualization of ordinary beings with inferior boundaries, Transcending thought and analysis is the wisdom of the Victorious Ones, The path of the Great Perfection, liberated from the beginning. This means that the conceptualization of schools refers to schools that assert entities. Even though the nature of things is not established, they measure the profound meaning with contradictory arguments, and they attribute liberation to the nature of primordial liberation. The conceptualization of inferior boundaries refers to childish ordinary beings, namely, those with minds that cling to the five aggregates. Surpassing these, the wisdom of the Victorious Ones, which transcends thought and analysis, is the path of the Great Perfection, liberated from the beginning. This is a praise. Root Text: The object of knowledge, emptiness unbound by appearances, The essence of emptiness, luminosity by nature, The body and wisdom realm abiding in awareness, Inseparable, like the essence of the sun. This means that what is to be known is the nature of one's own mind. It is not bound by appearances, does not discriminate after the six aggregates, and is the very nature of the emptiness of the clinging to the five aggregates. That emptiness is also the essence of luminosity by nature, the body and wisdom realm abiding in awareness, inseparable, like the essence and rays of the sun. Thus, the way of abiding in the nature is determined.
Chinese
如果安住于本来的状态，那么连同念头和想法的各种感受，也各自在自明、本空、无迁变的法界中，如河流和波浪的现象一般，无需断除和对治而解脱。根本偈：以何心之次第衡量有三种，心之部显现为嬉戏之妙用，界之部乃自显庄严之饰品，口诀部是无显空性之形象。也就是说，对于大圆满，以下、中、上三种根器的心，衡量的方式有三种。心之部显现为嬉戏之妙用，意思是说，由于自心之外没有其他的法，因此从所断的边解脱，安住于此乃是心之部。界之部是说，一切有法，除了法性普贤王母的法界之外没有其他去处，从对治的边解脱，是无为的界之部。口诀部是安住于本来的实相，从断除和对治二者的边解脱，甚至连无显空性的形象也不执着。如果是这样，那么和断见不是一样吗？断见是指在原始的状态中，对于本性的安住方式，以及在道位时，对于因果的成熟，以及在显现的状态中的行为等等，在任何都不确定的情况下，以分别念强行捏造，从而进入了颠倒的状态。而这里是说，本来自生的智慧，对于一切戏论都远离，在任何事物上都不成立，由于因果勤作的实体相违，因此直接显示了超越善恶功过的意义，所以有殊胜之处。根本偈：一切皆是无须解脱之菩提心，以何解脱乃是舍弃之自明音，于无基无根之界中明现，不作不整故为本初解脱。自解脱故不依赖于缘，乃是顿解脱故与一切所依分离，从一和多中解脱，于唯一觉性中解脱故无有相。也就是说，对于此，口诀部的观点是：本来就没有需要解脱的东西，因为菩提心其自性是无所缘的。以何解脱乃是舍弃，意思是说，由于没有其他的解脱者，因此任运自成的自明之音，也是在无基无根的法界中明现，但是，不执着于此
English
If one abides in the natural state, then various feelings, along with thoughts and ideas, also individually dissolve without needing to be abandoned or remedied in the self-aware, primordially empty, and unchanging space, like the appearance of rivers and waves. Root text: By what measure of mind are there three levels? The class of mind manifests as the play of skill. The class of space is the ornament of self-appearance. The class of pith instructions is the form of empty appearance. That is to say, for Dzogchen, there are three ways of measuring with minds of inferior, middling, and superior capacity. The class of mind manifests as the play of skill, meaning that since there is no other dharma apart from one's own mind, one is liberated from the extreme of what is to be abandoned, and abiding in this is the class of mind. The class of space means that all phenomena have no other place to go than the space of Dharmata Samantabhadri, and one is liberated from the extreme of remedy, so it is the effortless class of space. The class of pith instructions is abiding in the natural state of reality, liberated from the extremes of both abandonment and remedy, and not even grasping at the mere form of empty appearance. If that is the case, isn't it the same as nihilistic views? Nihilistic views refer to the way of abiding in the original state, the ripening of cause and effect in the path, and the behavior in the apparent state, etc., where one forcibly fabricates with conceptual thought when nothing is certain, thus entering into an inverted state. Here, it is said that the naturally arising wisdom of reality is free from all elaboration, and since it is not established in any entity, and the substance of cause and effect is contradictory, it directly shows the meaning of transcending good, evil, faults, and qualities, so it is superior. Root text: All are the Bodhicitta that needs no liberation, By what liberation is the self-luminous sound that is abandoned, It is clear in the space without base or root, It is primordially liberated because it is not made or fabricated. Self-liberated, it does not depend on conditions, It is instantly liberated, so it is separate from all dependencies, Liberated from the extremes of one and many, Liberated in the sole awareness, so it has no characteristics. That is to say, the view of the pith instruction class is that there is nothing to be liberated from the beginning, because the nature of Bodhicitta is without object. By what liberation is abandoned means that since there is no other liberator, the spontaneously accomplished self-luminous sound is also clear in the space without base or root, but without grasping at it.
Chinese
因为没有经过创造和人为加工等任何因素，所以是原始解脱，从一开始就是解脱的。而且，因为是自己解脱，不依赖于其他因素，是当下解脱，所以远离了一切覆盖，依赖的基础是像一个依赖于另一个那样的能取所取都已远离。从被设定为一个的对境和被设定为多的名言的一切边际中解脱。像那样的各自自己的觉性是智慧的行境，所以超越了有漏的心。根本偈：凡是超越心的觉性，是自性大圆满的特点。证悟者们从基中解脱为觉性，未证悟的众生就在那样的状态中流转。如果从体性上区分，就像水和水泡一样。这也就是说，凡是那样的，也就是实相本身，超越心的意思是，心是和无明一起的，并且从中不断产生错觉和分别念，这就是心所。它们的界不变就是觉性。那是自性大圆满的法，像那样如实地证悟者们，是从原始基中稍微生起智慧，觉性成了脱离的基础。像那样没有证悟的众生们，就在将意识执着为自我的状态中流转漂泊。如果从体性上区分这两者，就像没有瑕疵的水和水泡变成它的瑕疵一样。也就是说，在道的状态时，心只是达到自明无念的状态，觉性达到无境的状态，虽然两者在无念的状态中相同，但前者是与阿赖耶识的部分习气混合，所以像意识能取所取的根源一样，有不明显的部分。后者是断绝了记忆和思考等，觉性证悟了轮回涅槃的界限解脱的差别。根本偈：虽然无念的状态中，心和觉性相同，觉性是无自性的空性，心就像水泡一样盘旋而愚昧。觉性像晴空中的月亮一样清澈见底，心就像十五的月亮一样与境混合。清澈而无境是觉性的功德，与境完全混合是心的特点。这也就是说，在那样的无念状态中，或者没有错觉分别念的状态中，心和觉性二者虽然相同，但觉性是无自性的，也就是最初的智慧生
English
Because there are no causes such as creation and artificial processing, it is primordial liberation, liberated from the very beginning. Moreover, because it is self-liberation, not relying on other causes, it is immediate liberation, so it is free from all coverings, and the basis of dependence is like one depending on another, the apprehended and apprehender are both far removed. Liberated from all the limits of objects designated as one and expressions designated as many. Such individual awareness is the realm of wisdom, so it transcends defiled mind. Root verse: Whatever awareness transcends the mind, is the characteristic of the Great Perfection of Naturalness. Those who realize are liberated as awareness from the ground, sentient beings who do not realize wander in that state. If distinguished by nature, it is like water and a water bubble. That is to say, whatever is like that, that is, reality itself, transcending the mind means that the mind is together with ignorance, and from it constantly arise illusions and discriminations, which are mental events. Their unchanging sphere is awareness. That is the Dharma of the Great Perfection of Naturalness, and those who realize it as it is, are those who have slightly arisen wisdom from the original ground, and awareness has become the basis of liberation. Sentient beings who have not realized in that way wander and drift in the state of clinging to consciousness as self. If these two are distinguished by nature, it is like water without defects and a water bubble becoming its defect. That is to say, in the state of the path, the mind only reaches the state of self-luminous non-thought, and awareness reaches the state of no object, although both are the same in the state of non-thought. However, the former is mixed with the latent part of the Alaya consciousness, so like the root of the apprehended and apprehender of consciousness, there is an inconspicuous part. The latter is the difference that awareness realizes the liberation of the boundaries of samsara and nirvana by cutting off memory and thought, etc. Root verse: Although mind and awareness are the same in the state of non-thought, awareness is emptiness without self-nature, the mind swirls and is ignorant like a bubble. Awareness is like the moon in the clear sky, the mind is like the fifteenth moon mixed with objects. Clear and without object is the merit of awareness, completely mixed with objects is the characteristic of mind. That is to say, in that state of non-thought, or in the state of no illusion and discrimination, although the two, mind and awareness, are the same, awareness is without self-nature, that is, the first wisdom arises.
Chinese
没有任何过失的纯粹通透。心的比喻就像水坑或水洼里的水一样浑浊，因为缺乏觉性而愚昧。觉性的真实比喻就像晴空的月亮，虽然与所有地方融合，现象消融于法界，但月亮的功德没有减少，如同在深处显现一样。心的比喻就像十五的月亮与所有地方融合一样，清澈而无所缘是觉性的功德。与所缘完全融合是心的特点。也就是说，自生的智慧在不执着于所缘的部分，具有自住的觉性自然成就。而且，虽然不是形象的觉性的明分没有停止，但它不追随所缘。因为不思、不辨、不执着，就像镜子中显现影像一样，从一个本体、一个自性中没有成立自相是觉性的功德。显现于所缘的意识是心，因为不超出能取所取，所以专注于空性的所缘的止观，以及对它进行辨析的胜观，无论是否双运，无论建立什么名相，因为在那里享用执着的所缘，所以不胜过世间的禅定。因此，认识到觉性当下击中，如果知道在那状态中放松，心的污垢是暂时的，没有在觉性的本性中成立，所以自然消失，无影无踪地清净，不会变成习气的衣服。根本：那是觉性自住的智慧，不依赖禅定的方便，远离沉掉和举掉。心专注于所缘，与禅定和能依所依相关联。觉性虽然显现于所缘，但不能压倒显现，就像水银落在地上一样。心具有能取所取的部分，与接近分别念的一方混合。虽然觉性没有将心本身抛到别处，但心和觉性不会同时存在，因为以所缘和形象，与自己和本体相同的烦恼也一起逃离。就像那样，觉性是自住的智慧，不依赖禅定的安住方便，远离自性沉掉和举掉。心是以智慧专注于所缘的禅定，因为相互依赖，不超出能取所取。