English
That is the vessel of oral instructions. The meaning of the exceedingly profound yoga of Dzogchen is that the guru's oral instructions are transmitted from ear to ear, from pore to pore, and from heart to heart. If someone practices such oral instructions, those who have faith without regard for their lives, like the sons of the Buddhas, will receive them. This is what is said in "Peak Emergence." The word "and" means that the quotations of Dzogchen have already been given above, and here the quotations of the Secret Essence are collected. Having diligently practiced the meaning of the lower vehicles for as many great eons as there are fine dust particles in the Buddhafields, and the result of propitiating all the mandalas of secret mantra is this great secret Dzogchen. As it says in Dzogchen and the Secret Essence. Because these meanings are spoken, these quotations guide this treatise and are clearly without doubt. Entrance and guidance: The door to enter the pinnacle of vehicles, Dzogchen, is: from the supreme, unsurpassed, perfect Buddha down to the lowest hell of uninterrupted suffering, all these outer and inner phenomena that appear as samsara and nirvana are unmixed and completely perfect. Therefore, being free from all limitations and partiality is the entrance to Dzogchen for those with the highest faculties. If we introduce unmixed and complete perfection in detail, it means that all phenomena are completely perfect in self-arisen wisdom without remainder. The reason for this is that there is not a single phenomenon that has not become self-arisen wisdom. Therefore, self-arisen wisdom itself is unmixed with any appearance of terms such as delusion and liberation. It is endless and pervades all without duality, thus it is completely perfect in the absence of an object. Furthermore, awareness is endless and without limitation or partiality. Therefore, on the basis of a single awareness, everything is clear and unmixed. Therefore, there is neither mixing nor difference, it is unmixed and completely perfect. Moreover, at the very moment of being unmixed, everything is completely perfect in the absence of separation and object, and at the very moment of being completely perfect, it also appears separately without mixing. Therefore, unmixed does not block the door of complete perfection, and complete perfection does not block the door of unmixed, it is unmixed and completely perfect.
Chinese
。克隆钦中说： 从平等一性的虚空中， 无量平等的虚空生起。 以相同和不相同的差别， 什么也不是，什么也都相同。 法界中没有好坏的分别。 这样说。 在无杂圆满的这个阶段， 遍知是否圆满了地狱的痛苦？ 如果没有圆满，是否是圆满？ 大圆满的誓言就落空了。 如果圆满了，那就成了地狱痛苦呻吟了。 如果这样说，在佛的层面上，如果地狱的痛苦消失了，那就必须全部圆满。 不必舍弃地狱寒热的分别，因为通达一切法为自生智慧，所以不在痛苦之地。 还有，地狱里是否圆满了佛的密意？ 如果没有圆满，那就失去了圆满。 如果圆满了，就像佛有智慧的觉性、慈悲的悲心、事业的利他一样，地狱里也有觉性、慈悲和能力了。 如果这样说，地狱里必须圆满佛的密意，因为烧红的铁地之分别，是远离自造作的，是佛的密意之故。 觉性、慈悲和能力是强有力地存在的，没有认识到能力，是自己没有认识到自己。 如果能通达这样意义的知识的深奥之处，就不会有矛盾、错误和迷惑了。 见解有两种： 略说和广说。 离戏圆满瑜伽的见解是，轮回和涅槃的一切法，在显现上没有混杂，而在法性平等性中完全圆满。 因此，这也说了一种确定之理的无量说法，即通过五大的方式来确定，通过六界的方式来确定，通过大自在的方式来确定，通过续部、圣教和窍诀的方式来确定，通过四种理证的方式来确定。 这些在《大虚空秘密释》、《点石成金释》和《五大见释》中都有详细的解释。 如果想知道，请参阅那些。 因为这里文字太多，所以没有写。 然，在这个总括一切乘的场合，略微抓住一点方向性的代表，那是什么呢？那就是这里说了四种成就之语，也就是事物、相、色、根
English
. From Longchen it says: From the midst of the single equality space, Infinite equality small spaces arise. With the difference of similar and dissimilar, It is neither anything nor anything is the same. There is no distinction between good and bad in the sphere. So it is said. In this stage of unmixed completeness, Does omniscience complete the suffering of hell or not? If not complete, is it complete? The great perfection's vow is broken. If it is complete, then it becomes hell suffering and groaning. If you say that, on the Buddha's side, if the suffering of hell disappears, then it must be completely fulfilled. There is no need to abandon the distinction between hot and cold of hell, because all dharmas are realized as self-born wisdom, so it is not in the place of suffering. Also, is the Buddha's intention fulfilled in hell or not? If not complete, then the completeness is lost. If it is complete, just as the Buddha has the wisdom of knowing, the compassion of loving, and the activity of doing, so also hell has knowing, compassion, and ability. If you say that, the Buddha's intention must be fulfilled in hell, because the distinction of the red-hot iron ground is free from self-making, it is the Buddha's intention. Knowing, compassion, and ability are powerfully present, not knowing the ability is not knowing oneself. If one can understand the depths of the knowledge of such meaning, there will be no contradiction, error, and confusion. There are two kinds of views: Brief explanation and detailed explanation. The view of actionless perfection yoga is that all dharmas of samsara and nirvana are unmixed in appearance, and completely perfect in the equality of dharmata. Therefore, this also speaks of one infinite way of establishing the truth, that is, establishing through the five greatnesses, establishing through the six spheres, establishing through the great self, establishing through the tantras, agamas, and instructions, and establishing through the four proofs. These are explained in detail in the "Great Space Secret Commentary", the "Turning Stone into Gold Commentary", and the "Five Great Views Commentary". If you want to know, please refer to those. Because there are too many words here, I have not written them. However, in this occasion of generalizing all vehicles, a small representation of direction is grasped, what is that? That is, here are said four words of accomplishment, namely, object, sign, form, root.
Chinese
形狀顏色任何都不成立，從本初就清淨的狀態是自性不生的定則，從那不滅中，輪涅現象所攝的一切法的海中，如星辰顯現般是普賢游舞不滅的定則，不生和不滅二者，如水和水波般本來無別是體性無別的定則，不生不滅無別，遠離對境，不可言說，不可思維，覺性自現其本質是本質自解脫的定則。大圓滿續之精華中說：自性不生之定則，深信自然成就。游舞不滅之定則，深信顯現一切。體性無別之定則，深信諸法一味。本質自解脫之定則，深信無勤任運。如是，四種定則為勝者普賢王如來說。任何之四定則，與法身、報身、化身和自性身四者對應。此四定則極其重要，故在此從認識、意圖和目的之角度進行介紹，請如是理解。自性不生定則是指，顯現的諸法之本質，未成立形狀顏色標誌的離垢本初清淨。其意圖是指，於不生之狀態中，無有事物標誌之排除。目的為從固執有形之事物中解脫。游舞不滅之定則是指，例如水本身未動搖，顯現各種漣漪和波浪，但仍是水本身一樣，不生之自性顯現為輪涅內外一切法。其意圖是指，於不滅之面，顯現各種現象。目的為從空執或斷見中解脫。體性無別是指，如從水中無論生出漣漪和波浪，其本質仍是水一樣，輪涅顯現各種現象，但本質從法身不生之狀態中刹那也未動搖。其意圖是
English
Shape and color are not established in any way. The state of purity from the very beginning is the principle of self-nature being unborn. From that unceasing, like stars appearing in the ocean of all phenomena encompassed by samsara and nirvana, is the principle of Kuntuzangpo's unceasing play. The two, unborn and unceasing, are inherently inseparable like water and waves, which is the principle of the inseparability of essence. Unborn, unceasing, inseparable, free from the realm of objects, unspoken, unthought, awareness itself dawning as its essence is the principle of self-liberation of essence. In the essence of the Great Perfection Tantra, it says: "By the principle of self-nature being unborn, have faith in spontaneous accomplishment. By the principle of unceasing play, have faith in the appearance of anything. By the principle of the inseparability of essence, have faith that all phenomena are one. By the principle of self-liberation of essence, have faith in effortless action." Thus, the Victorious Kuntuzangpo taught the four principles. These four principles are identified with the four Kayas: Dharmakaya, Sambhogakaya, Nirmanakaya, and Svabhavikakaya. These four principles are extremely important, so they are introduced here from the perspective of recognition, intention, and purpose. Please understand them in this way. The principle of self-nature being unborn refers to the essence of all appearing phenomena, the stainless, primordial purity in which shape, color, and characteristics are not established. Its intention refers to the absence of the exclusion of objects and characteristics in the state of unbornness. The purpose is to be liberated from clinging to tangible things. The principle of unceasing play refers to, for example, just as water itself does not move, but various ripples and waves appear, yet it is still water itself, the self-nature of the unborn appearing as all phenomena of samsara and nirvana, inside and out. Its intention refers to the appearance of various phenomena on the face of the unceasing. The purpose is to be liberated from clinging to emptiness or nihilistic views. The inseparability of essence means that just as whatever ripples and waves arise from water, their essence is still water, even though various phenomena of samsara and nirvana appear, the essence does not move even for a moment from the state of the Dharmakaya, the unborn. Its intention is
Chinese
观照显空无二为一。 目的在于从执着显空为异中解脱。 自解脱觉性的要诀是： 觉性自身显现为见地的体性， 不生不灭无别三者，远离行境。 此之意旨是： 观照觉性自身为见地的体性， 目的在于显现为不生不灭无处所。 由此证悟诸法皆为自生无杂圆满。 广说有四： 自性不生之要诀， 戏乐不灭之要诀， 体性无别之要诀， 本体自解脱之要诀。 第一者有四： 列举： 作为修持之基础，显现为不灭，也是如此。 阐述： 广说并清晰展示自性不生之要诀如下： 未证悟之轮回，证悟之涅槃，包含在所知显有中的外器世界，内情众生，以及白色业（善业），黑色业（恶业），好，高界，坏，恶趣等等，虽无实有，却强烈执着于二取显现之诸法，乃是： 六道众生各自业相之随顺显现之部分，不灭而为自显， 仅是显现，即远离作为，显示法界不生， 阐述： 如此这般，在各自显现之时，法性未曾动摇于不生之状态，众生不以努力造作，佛陀不以深奥制作，且无任何对治，自性与法性等等之差别，自然远离一切名相与行境。 彼时，成为超越局限与偏颇，无边无际之智慧洪流。 其特征是： 无边无际故，广大。 光芒无收摄故，周遍一切。 此言简意赅。 不生所象征之名称， 阐述： 其别名是名称之异名。 彼等之差别如下： 远离戏论且不变异，故称法性。 因事物未成立为相，故也称不生，成为一切之生处，故也称法界。 因远离一切局限与偏颇，故也称无边。 此实相之义，周遍一切。
English
Contemplate that appearance and emptiness are non-dual and one. The purpose is to be liberated from clinging to appearance and emptiness as different. The key point of self-liberation of awareness is: Awareness itself arises as the nature of view, The unborn, unceasing, and undifferentiated three, are free from the realm of action. The basis of this contemplation is: Contemplate that awareness itself is the nature of view, The purpose is to arise as unborn, unceasing, and without location. Thereby realizing that all phenomena are self-arisen, unmixed, and complete. There are four extensive explanations: The key point of self-nature being unborn, The key point of play being unceasing, The key point of characteristics being undifferentiated, The key point of essence being self-liberated. The first has four aspects: Enumeration: The basis for practice appears unceasingly, and this is also the case. Explanation: The key point of self-nature being unborn is explained extensively and clearly as follows: Unenlightened samsara, enlightened nirvana, the outer container world contained in knowable appearances, the inner essence of sentient beings, and white karma (virtue), black karma (evil), good, higher realms, bad, lower realms, and so on, although not truly existent, are strongly clung to as the dualistic appearances of these phenomena. The respective harmonious appearances of the karmic appearances of the six realms are unceasing and self-arisen. Merely appearing, they are free from action, showing the Dharmadhatu as unborn. Explanation: In this way, at the very moment of individual appearances, the nature of reality does not waver from the state of being unborn. Sentient beings do not fabricate with effort, Buddhas do not create with profundity, and there is no antidote. The distinctions between phenomena and the nature of reality are naturally free from all names and objects of experience. At that time, it becomes a single flood of wisdom that transcends limitations and biases, and is boundless. Its characteristics are: Because it is without beginning or end, it is vast. Because light is uncollected, it pervades all. This is easy to understand. Names that symbolize the unborn, Explanation: Its synonyms are different names for names. Their distinctions are as follows: Because it is free from elaboration and unchanging, it is called Dharmata (法性). Because things are not established as characteristics, it is also called unborn, becoming the source of all, it is also called Dharmadhatu (法界). Because it is free from all limitations and biases, it is also called boundless. The meaning of this reality pervades all.