Chinese
因此，菩提心是所有佛法的精髓。虽然它是铭记于心的殊胜口诀，但也不依赖于经文的言语。菩提心虽然自性光明，但也不是由心所生的智慧、禅定和慈悲所组成。菩提心虽然是圆满正等觉，但也不是从福德和智慧资粮的因中修成。那么，如何以一个大明点（bindu）的菩提心来辨别一切所知呢？因为一切法都包含在心中，除了心之外没有其他的所知。而心的自性就是菩提，如上所示，它无疑超越了所知的四种作用，并且没有污垢，所以称为辨别。所谓“从一切到一切都没有成佛的伟大而进行超越”，如果成佛和不成佛两者都不存在，那么要超越什么呢？因为没有什么可以超越的，所以才进行超越。像这样具有意义的瑜伽士们，自然安住于无别普贤的境界。而这无别普贤的境界，是诸佛一切的总纲，也就是大圆满的真实意义。所谓“第二金刚萨埵”，是指与金刚萨埵意趣相合。所谓“有和没有”，有是指众生由业所生的生命，即凡夫和菩萨。没有是指由业所阻碍的生命，即声闻和缘觉。所有这些都像如意宝珠和宝王一样，值得以头顶恭敬顶戴的，是证悟大圆满意义并已成熟的伟大瑜伽士们。因为他们是第二金刚萨埵。将会如此宣说。这些是凭借什么来显示菩提心的自性、菩提心的伟大以及菩提心的过失和遮蔽，连同经文的集合呢？现在将要显示安立菩提心的方法，那也
English
Therefore, the mind of enlightenment is the essence of all dharmas. Although it is the supreme instruction to be kept in mind, it does not rely on the words of scripture. Although the mind of enlightenment is naturally luminous, it is not composed of wisdom, samadhi, and compassion, which arise from the mind. Although the mind of enlightenment is perfect and complete enlightenment, it is not accomplished from the cause of the accumulation of merit and wisdom. So, how does one great bindu of the mind of enlightenment distinguish all knowable objects? Because all dharmas are contained in the mind, there is no other knowable object apart from the mind. And the very nature of the mind is enlightenment. As shown above, it undoubtedly transcends the four functions of the knowable and is without defilement, so it is called discernment. The so-called "transcendence by the greatness of no Buddhahood from all to all" means that if both Buddhahood and non-Buddhahood do not exist, then what is there to transcend? Because there is nothing to transcend, transcendence is performed. Such yogis who possess meaning naturally abide in the state of undifferentiated Samantabhadra. And this state of undifferentiated Samantabhadra is the general principle of all Buddhas, which is the very meaning of the Great Perfection. The so-called "second Vajrasattva" refers to being in accord with the intention of Vajrasattva. The so-called "existence and non-existence" refers to existence as the life created by the karma of sentient beings, namely ordinary beings and Bodhisattvas. Non-existence refers to those whose lives are obstructed by karma, namely Shravakas and Pratyekabuddhas. All of these, like the wish-fulfilling jewel and the king of jewels, are worthy of being honored and placed on the crown of the head by great yogis who have realized the meaning of the Great Perfection and have become mature. Because they are the second Vajrasattva. It will be taught thus. By what are these shown: the nature of the mind of enlightenment, the greatness of the mind of enlightenment, and the faults and obscurations of the mind of enlightenment, together with the collection of texts? Now, the method of establishing the mind of enlightenment will be shown, and that is also
Chinese
如果简要地说明，就是了知一切法与幻术和阳焰等相同，以大正念的容器摄持，安住于大平等之中，这就被称为菩提心的安住之法。其中，与幻术相同已经在前面详细阐述过了。像这样，由于观察与幻术相同与不相同的缘故，就转变成正念和大的正念的差别。其中，正念就是以忆念和智慧的差别，对身语意的业都以正念而行。如果存在正念，那么在心中如实安住和等住的时候，也清楚地知道，这样沉没也知道是沉没，散乱也知道是散乱，也清楚地知道沉没的对治是以作意来提升，也清楚地知道散乱的对治是以平等来压制。即使远离了沉没和散乱的痛苦，心平等安住，也同样清楚地知道，尤其是不应该生起依仗对治的勤作，这样的心就像守望者一样。比如，就像守护装满水的容器不让它漏出来一样。这是从观察与幻术不相同而产生的。比如，大象天生傲慢且醉酒，如果喝了葡萄酒，就会变得非常醉。如果不以铁钩和铁链控制住它，就会因为害怕它破坏房屋、杀害众生等各种过失，而总是用两种缰绳来控制它。如果它被控制住且调伏，就能摧毁敌人的军队，具有巩固战场的巨大功德。现在由于过失和功德两者的影响，而具有希望和担忧的心，因此总是用两种缰绳守护着它。同样，对于心的大象，天生难以调伏，喝了贪欲等烦恼和沉没散乱等近烦恼的葡萄酒，变得非常狂乱和烦恼，如果不以正念的铁链和铁钩控制住，就总是造作轮回和恶趣之因的恶业，它的过患极大
English
If explained briefly, it is to know that all phenomena are the same as illusion and mirage, etc., to hold them with the vessel of great mindfulness, and to abide in great equanimity. This is called the method of abiding in the mind of enlightenment. Among them, being the same as illusion has already been explained in detail above. Thus, due to observing the same and not the same as illusion, it transforms into the difference between mindfulness and great mindfulness. Among them, mindfulness is to engage in the actions of body, speech, and mind with mindfulness, through the distinction of memory and wisdom. If mindfulness is present, then when abiding and equally abiding in the mind, one also clearly knows that if it sinks, it sinks, and if it scatters, it scatters. One also clearly knows that the antidote to sinking is to uplift with attention, and one also clearly knows that the antidote to scattering is to suppress with equanimity. Even if one is free from the pain of sinking and scattering, and the mind abides equally, one also clearly knows that, especially, one should not generate the effort of relying on antidotes. Such a mind is like a watchman. For example, it is like guarding a container filled with water so that it does not leak out. This arises from observing the difference from illusion. For example, an elephant is naturally arrogant and drunk. If it drinks wine, it becomes very drunk. If it is not controlled by an iron hook and chain, one fears that it will destroy houses, kill beings, and commit various faults, so one always controls it with two reins. If it is controlled and tamed, it can destroy the enemy's army and has the great merit of strengthening the battlefield. Now, due to the influence of both faults and merits, one has a mind of hope and fear, so one always guards it with two reins. Similarly, for the elephant of the mind, which is naturally difficult to tame, having drunk the wine of afflictions such as desire and near afflictions such as sinking and scattering, becoming very agitated and afflicted, if it is not controlled by the iron chain and hook of mindfulness, it always creates only negative actions, the cause of samsara and the lower realms, its faults are great.
Chinese
因为有害怕软弱的疑虑，如果被正念的陀罗尼所摄持，就不会被烦恼所控制。因为有连接到高处和解脱的大果的巨大功德，所以充满希望。像这样，因为存在着希望和疑虑这两种巨大的情感，所以要用正念的陀罗尼来守护。那么，什么是伟大的正念呢？例如，被巨大的容器所容纳的巨大海洋，即使无尽的河流流入，也没有下沉的疑虑。即使被时代的风所吹动，或者被天空飞翔的翅膀所击打，也没有从巨大的容器中溢出的疑虑。同样，当认识到一切法都如幻觉一般时，因为脱离了希望和疑虑的心，所以具备了认识到守护和不守护两者都不存在的智慧。例如，当幻象的大象显现并被看到时，因为知道那是幻象，所以也不会产生因失去它而导致国家毁灭的疑虑。也不会产生因被陀罗尼摄持和调伏而守护战场的希望。因此，就像不依赖铁钩和铁链的陀罗尼一样。依靠两种正念，会转变为舍和伟大的舍两种。那么，什么是舍呢？就是安住在没有烦恼的心。因为没有沉没和兴奋两种痛苦的不平衡，所以被称为获得心的平等性，这是最初的舍。之后，当心变得更加自主时，不需要用对治来纠正两种痛苦，就能获得心的平静安住，这被称为中间的舍。之后，当心变得非常自主时，既没有产生两种痛苦的疑虑，也没有依赖对治的努力，就能获得自然成就的心，这是最终的舍。那么，什么是伟大的舍呢？当认识到如幻觉一般时，因为具备了不区分不和谐与对治的伟大正念，所以不努力去抛弃不和谐，不努力去依赖对治，不努力去实现目标，只是安住在不造作的状态中。又如以海市蜃楼为例，就像没有从天空的本性中移动一样，却显现得像充满了河流的水。在显现的时候，实际上没有水。
English
Because there is doubt of being afraid of weakness, if one is seized by the dharani of mindfulness, one will not be controlled by afflictions. Because there is great merit in connecting to the great fruit of higher realms and liberation, one is full of hope. Like this, because there are two great emotions of hope and doubt, one should be protected by the dharani of mindfulness. So, what is great mindfulness? For example, the great ocean contained by a great container, even if endless rivers flow into it, there is no doubt of sinking. Even if it is blown by the wind of time or struck by the wings of a sky-flying bird, there is no doubt of overflowing from the great container. Similarly, when one realizes that all dharmas are like illusions, because one is free from the mind of hope and doubt, one possesses the wisdom to realize that there is no such thing as guarding or not guarding. For example, when an illusory elephant appears and is seen, because one knows it is an illusion, one will not have the doubt that losing it will lead to the destruction of the country. Nor will one have the hope of guarding the battlefield by being seized and tamed by the dharani. Therefore, just like not relying on the dharani of iron hooks and iron chains. Relying on two kinds of mindfulness, it will transform into two kinds of equanimity and great equanimity. So, what is equanimity? It is the mind that abides without afflictions. Because there is no imbalance of the two pains of sinking and excitement, it is called obtaining the equality of mind, which is the initial equanimity. After that, when the mind becomes more autonomous, one does not need to correct the two pains with antidotes, and one can obtain the peaceful abiding of the mind, which is called the intermediate equanimity. After that, when the mind becomes extremely autonomous, there is no doubt of the occurrence of the two pains, and there is no effort to rely on antidotes, and one can obtain the spontaneously accomplished mind, which is the final equanimity. So, what is great equanimity? When one realizes that it is like an illusion, because one possesses the great mindfulness that does not distinguish between disharmony and antidote, one does not strive to abandon disharmony, one does not strive to rely on antidotes, one does not strive to achieve the goal, but simply abides in the unfabricated state. Again, taking the example of a mirage, just like not moving from the nature of the sky, it appears as if it is filled with the water of rivers. At the time of appearance, there is actually no water.
Chinese
不仅如此，在显现为蓝色和动摇的时候，蓝色和动摇本身也是不存在的，它安住在虚空的自性中。虚空的自性是怎样的呢？众生认为存在一种与色相反的空性事物，因此仅仅将虚空作为名言的对境，除此之外，虚空没有任何自性。同样，一切法在自性清净的状态中未曾动摇，从佛的身体和智慧开始，直到众生的处境和痛苦之间显现，在如此显现之时，不仅像水一样对各种事物进行普遍的臆测是空性的，而且像蓝色和动摇一样的心的自明和智慧的自明本身也不存在，它安住在法性清净的自性中。所谓的法性清净也和虚空一样，仅仅是在心的名言的智慧对境中，安立为无我、戏论寂灭，除此之外，没有任何自性。如此证悟，被称为证悟如幻象。如此证悟，就像不会担心幻象会造成伤害，也不会期望它带来利益一样，具有远离希望和恐惧的智慧。同样，也不会担心遍一切染污的法会造成伤害，也不会期望遍一切清净的法会带来利益的智慧，这被称为被大智慧的器皿所掌握。由于它的力量，不会产生任何努力，安住在不造作的状态中，这被称为安住在广大的舍的状态中。简而言之，证悟一切法如幻如梦，与幻象相同，这被称为证悟大圆满的意义，即见。不离证悟的智慧而安住，这被称为被大智慧的器皿所掌握。由于它的力量，不会特意产生造作的努力，这被称为安住在广大的舍的状态中，这也称为修。这三个词语就圆满了大圆满的见修行。现在，如果从教证的来源来阐述这些意义，那么即使是不相信的人也会生起信心，即使是不理解的人也会理解。因此，
English
Not only that, but when appearing as blue and wavering, the blue and wavering themselves are also non-existent; it abides in the nature of space. What is the nature of space like? Sentient beings conceive that there is an empty entity that is the opposite of form, and therefore merely make space the object of terminology, but other than that, space has no essence whatsoever. Similarly, all phenomena, without moving from the state of being naturally completely pure, appear from the body and wisdom of the Buddha down to the state and suffering of sentient beings. At the very time of such appearance, not only is the universal imputation of various things like water empty, but also the self-awareness of mind and the self-awareness of wisdom, which are like blue and wavering, are not established in that way; it abides in the nature of the purity of reality. That which is called the purity of reality is also like space; it is merely established as selflessness and the pacification of proliferation in the object of the mind's terminology, but there is no essence whatsoever. Such realization is called realizing that it is on par with an illusion. Such realization does not fear that an illusion will cause harm, nor does it hope that it will bring benefit, and is endowed with a mind free from hope and fear. Similarly, one does not fear that completely afflicted phenomena will cause harm, nor does one hope that completely purified phenomena will bring benefit; this is called being possessed by the vessel of great awareness. By its power, no effort is generated, and abiding in the unconditioned state is called abiding in the state of great equanimity. In short, realizing that all phenomena are like illusions and dreams, and on par with illusions, is called realizing the meaning of Dzogchen, which is the view. Abiding without separating from the wisdom of realization is called being possessed by the vessel of great awareness. By its power, not deliberately generating the effort of action is called abiding in the state of great equanimity, and this is also called meditation. These three words completely encompass the view and meditation of Dzogchen. Now, if these meanings are explained from the source of scriptural authority, then even those who do not believe will develop faith, and even those who do not understand will understand. Therefore,