English
Similarly, the essence of mind, since no thing, shape, or color is established, is free from the bias of existence. All inner and outer phenomena arise in it. Since clarity is great and grasping is small, it is free from the bias of non-existence. The above freedom from bias is the gateway. Therefore, one must enter through such a gateway. Although there are even more thorough ways to introduce it, know that this is the oral instruction of the whispering lineage, the heart practice of the supreme lords. The reasoning of non-different nature has three aspects: enumeration, detailed explanation through examples, and quotation. The reasoning of non-different nature is like water appearing as waves, or like clouds in the southern sky appearing from the realm of space. However, even in the very appearance, they dissolve into the nature of space, like emptiness. In reality, all phenomena of samsara and nirvana, even during the time of unceasing play, never move even for a moment from the unborn realm. Thus, the unceasing play, through the power of interdependent origination, ripens into various appearances of causes and conditions that accomplish things according to individual thoughts. However, even at that very moment, it never deviates from its own nature. To clarify this with scripture, it is said in the words of the Kunjed Gyalpo Tantra: "Since nature is not fixed, it appears as it is viewed." This is easy to understand. From a non-existent cause, existence becomes clear. The nature of appearance is like illusion. This means that from the absence of cause and condition, all that appears as temporarily clear and unceasing, even at the very moment of appearance, has no established nature, just like the horses and cattle of a magician. Just as clouds in the sky appear in various forms, but at that time their nature does not change. Various scriptures clarify this, which is easy to understand. The categories of names themselves abide in their own nature. The cause of essence is the wisdom of realization itself. The four conditions are: the dominant condition is the lama who possesses the qualities. The co-emergent condition is self-aware wisdom. The object condition is all objects of experience, which are self-arisen wisdom. The immediately preceding condition is the moment when all these are gathered. Or, the four conditions are: the object
Chinese
顺缘是导师和经函，主缘是六种无过失的集合。进入之缘是清净的智慧，直接之缘是所有这些的集合。 证悟生起的窍诀： “以三理开阔心胸”，指的是：对于生起证悟的真实窍诀，以自性不生的理、显现不灭的理、体性无别的理这三种道理开阔心胸，不是将诸法平等性作为对境，而是觉性本身显现为法界的体性。 证悟生起的方式有两种： 证悟的功德，不相符的方面自然清净； “有寂诸法自然解脱”，指的是：比如在虚空的广阔中，太阳升起的时候，所有的黑暗都会消失得无影无踪，自然清净且解脱。同样，通过对这三种道理开阔心胸，在证悟诸法平等性的意义时，所有的有寂诸法都会自然清净，五毒和三界轮回的所有痛苦都会自然平息，并且是自性的清净。 “名识境心处清净”指的是：八识聚清净为五智的体性。也就是说，八识聚，以及密宗的观点中需要认识的九识聚：真实现前的阿赖耶识、习气结合的意义阿赖耶识、积聚之缘、染污意识、能取著意、意识的轻率、五根门指示道路。 “胜义谛和世俗谛二者，如水和冰一样，证悟到本体一体，也称为二谛无别。世俗菩提心和胜义菩提心二者，如水和水波一样，证悟到无别，也称为菩提心无别。不生不灭无别的意义，在自心中任运成就，比如酥油中自然具有油性，水中自然具有湿性一样，这也被称为无别任运成就。生起次第和圆满次第二者，或者证悟到真谛无别一味，胜过下乘的结合，因此也称为大圆满。诸法不杂圆满证悟，因此也称为平等圆满。” 关于这些
English
The supporting condition is the teacher and the scriptures, the primary condition is the flawless gathering of the six aggregates. The entering condition is pure wisdom, and the immediately preceding condition is the complete assembly of all these. The direct pith instructions for the arising of realization: "Broaden the mind with three reasons," which means: For the actual pith instructions on how to generate realization, broaden the mind with the three reasons of self-nature unborn, appearance unceasing, and characteristics inseparable. Without making the equality of all phenomena the object, awareness itself dawns as the essence of the expanse. There are two ways in which realization arises: The qualities of realization, the dissimilar aspects are purified in their own place; and "The phenomena of existence are liberated in their own place," which means: For example, when the sun rises in the expanse of the sky, all darkness disappears without a trace, purified and liberated in its own place. Similarly, by broadening the mind with these three reasons, when the meaning of the equality of all phenomena is realized, all the phenomena of existence are purified in their own place, and all the suffering of the five poisons, the three realms, and samsara are spontaneously pacified, and it is self-purification. "The consciousness, object, mind, and place are purified," which means: The eight aggregates of consciousness are purified into the essence of the five wisdoms. That is, the eight aggregates of consciousness, and according to the secret mantra system, the nine aggregates of consciousness that need to be recognized: the pure manifestation of the alaya consciousness, the habitual combination of the meaning of the alaya consciousness, the accumulating condition, the afflicted mind, the grasping mind, the fickle mind, and the five sense doors that show the path. "The ultimate truth and the conventional truth, like water and ice, realizing that they are one in essence, is also called the inseparability of the two truths. The conventional bodhicitta and the ultimate bodhicitta, like water and waves, realizing that they are inseparable, is also called the inseparability of bodhicitta. The meaning of unborn, unceasing, and inseparable is spontaneously accomplished in self-awareness, just as oil is naturally present in butter, and moisture is naturally present in water, this is also called inseparable spontaneous accomplishment. The two stages of generation and completion, or realizing the truth as inseparable and of one taste, surpassing the union of the lower vehicles, is therefore also called the Great Perfection. Because all phenomena are realized as unmixed and complete, it is also called Equal Perfection." Regarding these
Chinese
等等这些宗派的差别名称，也叫做大圆满，也叫做极瑜伽。此外，要知道还有各种各样数不胜数的名称。自解脱觉性的根据有四：数，证悟者所依之人的特征；说，自解脱觉性的根据是：凡是作为所依之人的具缘分者，必须与上述所说相符。证悟的因缘圆满，说，无误圣言依赖于续部和教言，以三种智慧修习极瑜伽之乘，首先以闻慧断除词句之根本，以思慧融化烦恼之冰雹，以修慧使烦恼于自处解脱。如火燃烧于六因缘。意思是说，通过二因四缘六门证悟大圆满之义，其中二因是：自性之因是，心宽广，容易断除六境。也就是说，将真实显现的阿赖耶识认知为法界智，将结合意义的阿赖耶识认知为明镜智，将染污意认知为平等性智，将意识认知为妙观察智，将五根认知为成所作智。对于这些，八识聚的作用，成为五智的理由，具有法理一致性的方式，清净与不清净之地的界限等，也需要详细认知。因为担心泄露秘密，所以实际上这里没有写明。应从精通证悟且有信心的上师处了解。证悟的智慧显现的方式。说，如上所述，通过对三个根据的理解，不由因而生，不因缘而起，而是自生，远离遮蔽，显现在大智慧的境界中。于显空任何也不执著。意思是说，在证悟平等性之实相的时候，对于显现和空性任何也不执著。譬如鸟在空中飞翔的时候，翅膀的尖端不会指向任何方向。同样，觉性本身远离一切局限和偏颇，所以说显现无偏之见。甚深之实相
English
Etcetera, the different names of these schools are also called Mahāyoga, and also called Atiyoga. Furthermore, it should be known that there are various and countless names. The grounds for self-liberation of awareness are four: enumeration, the characteristics of the person who is the basis for realization; explanation, the basis for self-liberation of awareness is: whoever is a fortunate person who is the basis, must be in accordance with what was said above. The causes and conditions for realization are complete, explanation, the infallible sacred words rely on the tantras and agamas, and the three wisdoms are used to train the continuum in the vehicle of Atiyoga. First, the root of words is cut off by the wisdom of hearing. The hail of afflictions is melted by the wisdom of thinking. Afflictions are liberated in their own place by the wisdom of meditation. Like fire moving in six causes and conditions. This means that the meaning of Dzogchen is realized through the two causes, four conditions, and six doors. Among these, the two causes are: the cause of self-nature is, the mind is broad, and it is easy to cut off the six objects. That is to say, the truly manifest ālaya is recognized as the Dharmadhatu Wisdom, the ālaya of combining meaning as the Mirror Wisdom, the afflicted mind as the Wisdom of Equality, the consciousness as the Discriminating Wisdom, and the five senses as the Wisdom of Accomplishing Activities. Regarding these, the function of the eight aggregates of consciousness, the reason for being the five wisdoms, the way of having doctrinal consistency, and the boundaries between pure and impure lands also need to be recognized in detail. Because of the fear of revealing secrets, it is not actually written here. It should be learned from the mouth of a lama who is skilled in realization and has confidence. The way in which the wisdom of realization arises. Explanation, as mentioned above, through broadening the mind on the three grounds, it does not arise from cause, nor is it produced by conditions, but is self-born, free from obscurations, and arises in the realm of great wisdom. There is no attachment to either appearance or emptiness. This means that at the time of realizing the reality of equality, there is no attachment to either appearance or emptiness. For example, when a bird flies in the sky, the tips of its wings do not point in any direction. Similarly, since awareness itself is free from all limitations and biases, it is said that the view of non-bias arises. Profound reality
Chinese
由于领悟意义，也被称为“领悟者”。由于脱离一切行为和努力，也被称为“无为者”。像这样的真实意义，通过自性觉知的智慧来运用，也被称为“瑜伽士”。将四种行为方式一心一意地结合起来，也被称为“大禅修者”。像这样将殊胜的修行融入内心，也被称为“殊胜之人”。《龙钦》中说：由于没有广度和偏袒，如虚空般远离戏论。又说：于自性中解脱智慧，坚定不移地确信意义。由于身语没有勤作，自生智慧没有束缚和解脱。因此安住于如是性。又说：不被能取所取的过失所染污，解脱之智于自处解脱。因此，胜义智慧之界，不从因和缘产生，自生自性之身，证悟此即解脱为法身。除此之外没有真正的佛陀。如此说。禅定有两种：数，观修无别的禅定自性；直，无为圆满的禅定是，一切法于自生智慧大乐的界中，自心开阔，远离所知和能知、所修和能修、所缘和能缘等一切所依之处，自性觉知的离境大智慧，即是大圆满一切禅定之本体。以圣教开显。直，从《普贤王如来续》中也这样说：无显现之法性，不造作安住即是禅修。等等这样说而开显。这很容易理解。此禅定是上等智慧者的禅修。一般来说，大圆满的宗派中，有证悟见解后解脱的四种方式。救护者说：上上、上、中、下解脱。领悟者夏迦多在信函《觉性之光》中这样写道：修行也有上上、上、中、下。上上是，了知所知如何安住的意义，无境自解脱，法性显现。不舍轮回，显有显现为法身。一刹那间圆满究竟成正觉，伟大功德之海从根本上圆满。无次第一时解脱，佛陀如是说。上
English
Being realized of the meaning, it is also called "Realized One." Being free from all actions and efforts, it is also called "Non-Action One." Such a genuine meaning, through the wisdom of self-awareness, is also called "Yogi." Unifying the four modes of conduct into one-pointedness, it is also called "Great Meditator." Such a sacred practice being internalized, it is also called "Sacred Person." Longchenpa said: Because there is no vastness and partiality, like the expanse of the sky, it is free from elaboration. And: In essence, wisdom is liberated, firmly believing in the meaning of certainty. Because body and speech have no effort, self-born wisdom has no bondage or liberation. Therefore, it abides in suchness. And: Without being stained by the faults of grasping and being grasped, the liberated mind is liberated in its own place. Therefore, the expanse of definitive wisdom, not arising from cause and condition, the self-born essence body, realizing this is liberation into the Dharmakaya. There is no true Buddha other than this. So it is said. Samadhi has two aspects: Counting, the nature of samadhi that is inseparable from view and meditation; Direct, the perfect contemplation of non-action is: all dharmas in the realm of self-born wisdom, great bliss, the mind expanding, free from all supports such as knowable and knower, what is to be cultivated and what cultivates, what is to be focused on and what focuses, etc., the great wisdom of self-aware, objectless, is the essence of all contemplation of the Great Perfection. Revealed by scripture. Direct, from the scripture of the All-Creating King, it is also said: The nature of non-appearance, remaining without effort is meditation. And so on, it is revealed by saying this. This is easy to understand. This contemplation is the meditation of the highest intellect. Generally, in the Dzogchen tradition, there are four ways of liberation after realizing the view. The Protector said: Highest, high, medium, and low are liberated. The Realized Shakya Dorje wrote in the letter "Rays of Awareness Light": Practice also has highest, high, medium, and low. The highest is, knowing the meaning of how the knowable abides, objectless self-liberation, the nature of reality manifests. Without abandoning samsara, existence appears as Dharmakaya. In a single moment, perfect enlightenment is attained, the ocean of great qualities is fundamentally perfected. Without sequence, liberation is simultaneous, the Victorious Ones said. High