Chinese
显现即是佛的意旨。认识它要从口耳传承的诀窍中了解。经中说：自性是阿赖耶识，认识到的是智慧，显现的是佛。这样说的。如果对一个差别进行认识，无论生起烦恼或分别念，那本身就是自生智慧的显现。因此，通过口诀进行认识，无论显现什么，都要认识到自解脱为大圆满法身。龙钦巴说：无始以来自己的力量，所见皆是直视法性，没有遮蔽，非常奇妙。以及，胜义总集中说：现在的这个觉知，认识到未作的自明显现为法身。以及，龙钦巴说：智慧者也以烦恼为主。等等这样说的。成佛的成佛方式是，以五大成佛，如入胎时所说的那样。第二，非因所生的果：像这样，一切法都本来是自生智慧的佛，不是从因产生，不是由缘所生，因此，证悟无为的智慧并成佛，就是非因所生的果。十经中说：非因所生的果，是菩提心的果，是非因所生的果。以及，胜义总集中说：自生智慧非因生，无缘自明显现不断绝，对治无法以缘来改变，是非因所生的果。这样说的。因此，证悟到果佛不是从二资粮所生，而是本来成佛的，因此一切功德都得以显现。那里面说：如果证悟无生自生的意义，不积累二资粮也超胜，因此资粮等同于顶峰。这样说的。第三，非经文所生的诀窍：像这样，一切法都成佛为自生智慧，无论显现什么都是直视法性，因此，不是言辞和分别思辨，而是以任何显现来指示觉性的自性，从而证悟和体验，这就是非经文所生的诀窍。十经中说：非经文所生的诀窍，是法性菩提心的意义，是化身
English
Appearance itself is the intention of the Buddha. Recognizing it should be understood from the oral transmission of the pith instructions. The sutra says: The essence is the alaya-consciousness, what is recognized is wisdom, what appears is the Buddha. Thus it is said. Furthermore, if one recognizes a particular distinction, whatever arises, whether it is affliction or conceptual thought, that itself is the manifest appearance of self-originated wisdom. Therefore, through the pith instructions, recognize that whatever appears is self-liberated as the great Dharmakaya. Longchenpa said: From beginningless time, one's own power, whatever is seen is directly seeing the nature of reality, without obscuration, it is very wonderful. And, in the Definitive Meaning Samgraha it says: This very present awareness, recognize the unmade, self-luminous as the Dharmakaya. And, Longchenpa said: Even wisdom primarily concerns afflictions. And so on, it is said. The way of becoming a Buddha is to become a Buddha through the five greatnesses, as explained in the context of entering the womb. Second, the fruit that does not arise from a cause: Thus, all phenomena are originally enlightened as self-originated wisdom, not arising from a cause, not produced by conditions. Therefore, realizing unconditioned wisdom and becoming a Buddha is the fruit that does not arise from a cause. The Ten Sutras say: The fruit that does not arise from a cause is the fruit of bodhicitta, it is the fruit that does not arise from a cause. And, the Definitive Meaning Samgraha says: Self-originated wisdom is not produced by a cause, without conditions, self-luminous, uninterrupted, an antidote that cannot be altered by conditions, it is the fruit that does not arise from a cause. Thus it is said. Therefore, realizing that the fruit, the Buddha, does not arise from the two accumulations, but is originally enlightened, all qualities become manifest. It says in that very text: If one realizes the meaning of unborn, self-originated, without accumulating the two accumulations, one is superior, therefore the accumulations are like the peak. Thus it is said. Third, the pith instruction that does not arise from scripture: Thus, all phenomena are enlightened as self-originated wisdom, and whatever appears is directly seeing the nature of reality. Therefore, not through words and conceptual analysis, but by pointing out the self-face of awareness through whatever appears, thereby realizing and experiencing it, this is the pith instruction that does not arise from scripture. The Ten Sutras say: The pith instruction that does not arise from scripture is the meaning of the nature of reality, bodhicitta, it is the emanation.
Chinese
有缘者如何证悟之觉性，非由教典而生乃口诀。如《决定总集》所说：本初觉性自显现，彼时无明即清净。因此非由教典生，决定心要名为法。如《龙钦》所说：智慧者亦以烦恼为主。等等诸多教证皆是指示。如是证悟并修持之，一切乘皆汇集于心，轮回自解脱，显现为大圆满法身，无取舍而现前成佛。于《自生乐轮续》中说：不由心生得佛陀，不由因生证果位，不依教典知诸法，九乘诸法无异体，五毒转为涅槃乐，心之虚空现法身。如是说。第三，宣说大圆满之见或证悟之见，即宣说大圆满之意，及现证彼之见。前者是：因所知无有边际，故宣说无有局限偏颇之意，及无杂染而圆满之意，及四边自解脱之意，及平等圆满大本体之意，及明点唯一等等，以名数亦不可思议而宣说。第一是，如《龙钦》所说：广大唯一即一切，一切显现为一切之本体，未舍弃任何偏执，无偏一切皆显现。因其通彻故一切皆显现，无边无际乃法界，自生智慧无局限，自性唯一而无边，菩提心亦无局限。如是总的宣说因所知无有边际，故无有局限偏颇之意，及分别宣说。前者是，所知之坛城无有余，皆汇集于自生智慧之界，彼无边无际，界广阔无有限制，故所知无有边际，即法界无有边际，及有情之界无有边际，及佛陀之意无有边际。第一是，因法界无不遍及，无不汇集，无不转变，故无有边际。
English
How does a fortunate individual realize and understand that awareness? It is a pith instruction that does not arise from scriptures. As it is said in the Definitive Meaning Gathered: "From the very beginning, awareness dawns within itself. At that very moment, ignorance is purified. Therefore, the essential meaning that does not arise from scriptures is called Dharma." As it is said in Longchen: "Even the wise ones prioritize afflictions." These and other scriptural quotations serve as introductions. Thus, realizing and experiencing this, all vehicles converge into the mind, samsara is self-liberated, and the great Dharmakaya dawns, without acceptance or rejection, manifestly attaining Buddhahood. In the Self-Arisen Bliss Wheel Tantra, it is said: "Without arising from the mind, Buddhahood is found. Without arising from causes, the result is realized. Without relying on scriptures, all dharmas are known. The nine vehicles and all dharmas are not different. The five poisons delight in Nirvana. The expanse of the heart bursts forth as the Dharmakaya." Thus it is said. Third, the teaching of the view of Dzogchen's intention or realization is the teaching of the meaning of Dzogchen's intention and the view of realizing it manifestly. The former is: Because knowable things are without limit, the intention of being without limitation or bias, the intention of being unmixed and completely perfect, the intention of self-liberation from the four extremes, the intention of the great essence of equal perfection, and the single bindu, etc., are taught in ways that are inconceivable by name and number. The first is, as it is said in Longchen: "The vast expanse alone is all, all appears as the essence of all. Since no partiality is abandoned, the impartial appears everywhere. Because it is transparent, it appears everywhere. Boundless is the Dharmadhatu. Self-arisen wisdom is without limit. Since the nature is one and without limit, the Bodhicitta is without limit." Thus, in general, it is taught that because knowable things are without limit, there is an intention of being without limitation or bias, and it is taught specifically. The former is that the mandala of knowable things is without remainder, gathered in the expanse of self-arisen wisdom, which is boundless and whose expanse is vast and without measure. Therefore, knowable things are without limit, that is, the Dharmadhatu is without limit, the realm of sentient beings is without limit, and the intention of the Buddhas is without limit. The first is that because the Dharmadhatu is all-pervasive, all-encompassing, and all-transforming, it is without limit.
Chinese
没有边际且无法衡量。第二，总的来说，法界被众生的界所充满，特别是在每粒芥子的位置上，都说有无数不可计量的众生。而且，它们各自的位置互不阻碍。在《龙钦》中说：三界安住的一切众生，仅仅在一刹那之间，如果同时成佛，也不会因此而增多。众生也不会减少。又如《广大母经》中说：即使从一粒芥子的位置上，经历无数劫的时间，也不会减少。第三，总的来说，佛的净土是无边无际的，特别是在每个微尘之上，都安住着无数不可计量的佛的净土。如《大乘灯经》中说：即使在一根头发的尖端上，也有无数不可思议的佛，它们之间也不会混杂。又如《善行》中说：一个微尘之上，有如微尘数般的净土，在那些净土中有无数不可思议的佛。又如《华严经》中说：即使在每个微尘之上，也有无数的佛的净土，包括上下和横向排列的净土。因此，因为所知的事物没有尽头，所以执着于某个片面是愚昧之人的行为。如《龙钦》中说：因为极其深邃难以衡量，所以广大宽阔如虚空。虚空没有内外之分，自明觉性也没有内外之分。又说：大圆满的见解没有边际，对于原始广大的法性，如果指责说没有尽头，那就是不理解无限的愚昧之举。那种断定事物是有限的教法，不适合下根之人。大圆满是理性的关键。又说：因为没有内外门户，所以本来就明 clear 没有内外之分。因此，因为所知的事物没有尽头，所以没有任何需要舍弃的局限性的显现，是没有任何局限性和偏颇的。因为它在任何地方都没有局限，也没有偏向任何一方，所以是无偏的，自然显现的。无偏的，自然显现和安住的状态，是没有任何事物可以使其偏向任何一方的。而且，本性法尔如是，在空性中没有局限，也没有偏向任何一方，因此，轮回涅槃
English
It is without limit and immeasurable. Secondly, in general, the realm of Dharma is filled with the realm of sentient beings, and in particular, in the space of each mustard seed, it is said that there are countless immeasurable sentient beings. Moreover, each of their positions does not obstruct the others. In Longchen it says: All sentient beings abiding in the three realms, even if they all become Buddhas at the same moment, in just a moment, it will not increase them. Sentient beings will not decrease. And as it is said in the Extensive Mother Sutra: Even if you take away from the space of each mustard seed for kalpas, it will not decrease. Thirdly, in general, the Buddha's pure lands are endless, and in particular, on top of each atom, it is said that countless immeasurable Buddha's pure lands reside. As it is said in the Sutra Great Vehicle Lamp: Even on a single tip of a hair, there are countless inconceivable Buddhas, and they are not mixed together. And as it is said in the Good Conduct: On one atom are lands as many as atoms, and in those lands are countless inconceivable Buddhas. And as it is said in the Avatamsaka Sutra: Even on top of each atom, there are countless Buddha's pure lands, including the upper and lower, and the transverse arrangements. Therefore, because there is no end to what is to be known, clinging to each side is the act of a dark-minded person. As it is said in Longchen: Because it is extremely deep and difficult to measure, it is vast and wide like the expanse of the sky. The expanse of the sky has no inside or outside, and self-luminous awareness has no inside or outside. And it says: The view of Dzogchen has no limit. To accuse the nature of primordial vastness of having no end is the act of a dark mind that does not understand the limitless. That teaching that determines things as limited is not suitable for lower beings. Dzogchen is the key of reason. And it says: Because there is no inside or outside door, it is clear from the beginning that there is no inside or outside. Therefore, because there is no end to what is to be known, there is no limitation or partiality because no appearance of limitation is abandoned. Because it is not limited anywhere and does not lean to any side, it is impartial and naturally arising. The state of being impartial, naturally arising, and abiding is such that nothing can make it lean to any side. Moreover, the nature of reality is such that it is not limited in emptiness and does not lean to any side, therefore, samsara and nirvana
Chinese
以道所摄的一切显现中，自性显现。 显现之时，显现无有间断，自生智慧中没有实物的拣择，于空性中自解脱。 于此二者无有间断，本体无别且无二。 于无二中无有间断，无偏袒地一切自显现。 又是那本身显现为何，轮回于错乱之法中也自显现，那本身未舍弃任何显现的间断，于地狱中显现为寒热之苦且执着为实物。 彼时，自生智慧本身于地狱之苦中无有间断，地狱寒热之苦本身，原原本本地于佛陀显现为身、智慧、意、大乐。 又未舍弃任何显现的间断，于佛陀无有痛苦的拣择，且于意大乐中无有间断。 彼时，法性自生智慧本身未落入佛陀之方，佛陀的意大乐本身，原原本本地于地狱中显现为寒热之苦。 此二者未落入二者之方，不舍弃差别之显现，于自生智慧中不可分离。 彼时，未落入无别之方，任何差别之显现皆不混杂而自明。 龙钦巴尊者说：觉性无处而显现于处，是万物的本体。 未舍弃任何偏执，于无偏袒的虚空中广大，因无有间断和偏袒，如虚空般远离事物。 不执着于四边，不执着，因此对境无有执着，不变任运广大。 虚空广大无边地明朗。又说：未成立未舍弃二边，法性虚空无有宽窄。 安乐广大菩提心之界，一切汇集故为明点一。 分别而言，若用于某人的意识流上，自己的心性自生智慧本身，圆满无有间断且不落入任何一方，觉性无有边际且于一切无二地周遍，因此虚空广大无有边际，所知无有深浅，内外边中。