English
Is the Supreme One. Why is it the sky without birth and death? It is the mind without gathering and scattering. It is practice without effort and action. It is the Dharmakaya of Buddha's wisdom. Thus it is said. From the mouth of Snyan Wang Drak, it is said: The nature of Bodhicitta is like the sky, unchangeable. Do not seek with alteration, like the sky. Therefore, rest in the great effortless bliss. Thus it is said. From the mouth of Zur Wangchuk Gyaltsen, it is said: Meditation and contemplation are separated from objects. Conduct and acceptance/rejection are separated from objects. View and desire are separated from objects. Result and accomplishment are separated from objects. Looking closely, there is no Dharma. Thus it is said. From the mouth of Ngok Jangchub Dorje, it is said: If realized, there is nothing to realize. If meditated, there is nothing to meditate. If practiced, there is no such thing as this practice. If a result is obtained, there is nothing to obtain. This mind without hope and fear is like a great garuda soaring in the sky. The great power without fear is like a lion. I have great confidence without effort. Thus it is said. From the mouth of Denma Tsultrim, it is said: All phenomena of existence, samsara and nirvana, are the self-manifestation of mind. All are equal, without acceptance or rejection. Separated from the object that can be pointed out as "this." Thus it is said. From the mouth of Slewo Chokjung, it is said: Without realizing one's own mind, the dharmas of kalpas have no end. Realizing one's own mind, there is nothing to do with the Dharma. This cannot be shown now. Thus it is said. From the mouth of Yu Lodro Gyalwa, it is said: Realization is freed from the mind of realization. Meditation is freed from the mind of meditation. Conduct is freed from the mind of acceptance and rejection. The result is free from the thought of attainment. Speaking loses the skill of words. Wise ones, please train your minds as you wish. Thus it is said. From the mouth of Che Yeshe Shakya, it is said: The root of afflictions exists in the mind. Cutting the root of the mind, it is carried away by the boundless wind. The root of all dharmas exists in the mind. Cutting the root of the mind, it is lost. Both samsara and nirvana are in one's own mind. Cutting the root of the mind, both samsara and nirvana are gone. Realizing this, it expands like the unborn sky. If you say Buddha, then do it to me. Thus it is said. From the mouth of Snyan Lhapo
Chinese
然后这样说道。阿底自心性，无需对治，本性离戏无显现。不是这个不是那个，诸佛未曾说。这样说道。松巴·洛嘉向祖琼问道：祖琼，您的究竟见解是什么？祖琼回答说：我没有什么执着。这样说道。贝隆的巴果·嘉擦向祖琼问道：您的心性是什么？祖琼回答说：显现什么都显现，但什么都不执着，远离单方面的执着。这样说道。无论如何显现，什么都不成立，本来就在无勤的法身中。这样说道。麦娘·炯扎向祖琼问道：您的阿底大圆满是什么？祖琼回答说：轮回涅槃的诸法，都理解为菩提心。菩提心是无别的任运自成。就像到达金洲一样，烦恼和智慧没有取舍地理解。没有因果，基道本来就在成佛中。就像地主国王用眼睛看着，整个国土没有不是奴仆一样。轮回涅槃理解为基立的法身。因此，一切都是离戏的。就像放下事务的人一样，理解为没有修持菩提。因此，安住于自解脱，就像人从睡眠中醒来一样，理解为远离轮回涅槃的好坏。因此，见解无偏颇，就像虚空一样，理解为超越了意念的境界。口诀就像黄金上涂上黑墨一样，理解为直接击中和赤裸裸。这样说道。哲·绛曲嘉瓦向祖琼问道：菩提心是什么？这样说道：远离因缘，无勤修的菩提心。本来就在成佛中，所以是阿赖耶菩提心。不可思议，超越言词，所以是法身菩提心。一切任运自成，所以是大圆满任运自成。这样说道。祖琼说道：阿底自心性，什么都不执着，什么都不作意。这样说道。《大杂染经》中，从噶举上师那里提取精华，证悟口诀的体验。
English
Then he said this: Ati, one's own mind-nature, needs no remedy, its very nature is free from elaboration and has no appearance. It is not this, it is not that, the Buddhas have not said. Thus he spoke. Sumpa Lodrö Gyal asked Zur Chung: Zur Chung, what is your ultimate view? Zur Chung replied: I have no attachment. Thus he spoke. Belung's Bagok Jatsal asked Zur Chung: What is your mind-nature? Zur Chung replied: Whatever appears, appears, but without clinging to anything, free from one-sided attachment. Thus he spoke. However it may appear, nothing is established, it is originally in the effortless Dharmakaya. Thus he spoke. Menyak Jung Drak asked Zur Chung: What is your Ati Dzogchen? Zur Chung replied: All phenomena of samsara and nirvana are understood as Bodhicitta. Bodhicitta is inseparable and spontaneously accomplished. Like reaching the Golden Land, afflictions and wisdom are understood without acceptance or rejection. There is no cause and effect, the ground and path are originally in Buddhahood. Just as a landowner king sees with his eyes, there is no land and subjects that are not servants. Samsara and nirvana are understood as the Dharmakaya established as the ground. Therefore, everything is free from elaboration. Like a person who has given up affairs, it is understood as not cultivating Bodhi. Therefore, abiding in self-liberation is like a person waking up from sleep, it is understood as being free from the good and bad of samsara and nirvana. Therefore, the view is impartial, like the sky, it is understood as transcending the realm of thought. The instruction is like applying black ink to gold, it is understood as hitting directly and being nakedly bare. Thus he spoke. Tre Jangchub Gyalwa asked Zur Chung: What is Bodhicitta like? He said this: Being free from cause and condition, Bodhicitta is effortless and accomplished. Originally in Buddhahood, therefore it is Alaya Bodhicitta. Inconceivable, beyond words, therefore it is Dharmakaya Bodhicitta. Everything is spontaneously accomplished, therefore it is Dzogchen Lhundrub. Thus he spoke. Zur Chung said: Ati, one's own mind-nature, does not focus on anything, and does not make anything an object. Thus he spoke. From the Great Adrabak, extracting the essence of the Kagyu Lamas, the experience of realizing the instructions.
Chinese
滴水。（这是）如意宝珠般讲述心性体验的第五部分。 尊者雪绕扎巴在禅房里将心性究竟的八个要点写成文字。 放在高处。 大家都瞻仰顶礼。 尊者雪绕扎巴成为见解和修行的顶峰，被众人传颂。 尊者雪绕扎巴肯定是位杰出的化身。 世间万物，心性本无生。 最佳处所，禅定最为乐。 自觉之究竟，瑜伽士我之誓言离名相。 行：法界自性，自然安住。 我依此瑜伽为正量。 为学之时，不执著于行为和目的。 见：胜义谛难以言表和衡量。 殊胜窍诀，不可思议。 誓言：守护殊胜誓言，不分彼此。 殊胜行持，无碍自在。 非凡殊胜，慈悲普及一切。 边：无论高低，一切显现于右方。 深：离边，心性如虚空。 究竟：至尊本性，唯明点。 离时：清净勤作之行，不逆转风息。 誓言如诸佛之意。 离时：如二因，不分离。 菩提禅定之边。 心之虚空，圆满之界。 示现上师之时。 无需守护誓言和戒律。 离与不离，法界无分别。 具足正见之行，事业无阻碍。 如绳为蛇，安住于错觉之自性。 善恶业，不可思议和遮蔽。 智慧之行，即自心性。 示现行之无边。 究竟义中，行无执着。 不离执着和分别，无任何差别。 未曾言说之见，离取舍。 示现时。 无人能为，乃广大禅修之界。 世俗八法，非智者之所为。 无益之行，乃勤作之苦。 示现事业之无边。 无是无非，故舍弃见，无所修。 无所修之法，本自存在。 此证悟
English
A dripping drop. This is the fifth part of speaking about the experience of mind essence like a rosary of precious jewels. Zur Chung Sherab Drakpa wrote down these eight points of the ultimate mind essence in the cave. He placed it high up. Everyone looked at it and paid homage. Zur Chung Sherab Drakpa became the pinnacle of view and practice, and was praised by everyone. Zur Chung Sherab Drakpa must certainly be an outstanding incarnation. The nature of mind, the objects of the world, are without birth. In the best of places, meditation is the most blissful. In the ultimate of self-awareness, the yogi's samaya is free from names. Conduct: The nature of the Dharmadhatu abides naturally, without contrivance. I rely on this yoga as valid cognition. When learning, do not fixate on actions and purposes. View: The ultimate truth is difficult to express and measure. The supreme pith instruction is beyond comprehension. Samaya: Protecting the supreme samaya is without partiality. Supreme conduct abides freely, without obstruction. Extraordinary supreme compassion pervades all. Edge: Whatever is high or low appears on the right side. Depth: Free from boundaries, mind essence is like the sky. Ultimate: The supreme deity's essence is the single bindu. When separated: Pure, effortful conduct, not reversing the winds. Samaya is like the mind of the Buddhas. When separated: Like two causes, there is no separation. The edge of bodhi-meditation. The space of mind, the expanse of totality. Showing the time of the master. The vows and precepts are complete without the need for protection. Separated and unseparated, there is no distinction in the dharmadhatu. With conduct endowed with scripture, activities are unobstructed. Like a rope mistaken for a snake, it abides in the nature of illusion. Good and bad karma cannot be conceived or obscured. The activity of wisdom is one's own mind essence. Showing the edge of conduct. In the definitive meaning, conduct has no attachment. Without separation of grasping and conception, there is no difference. The unstated view is free from acceptance and rejection. Showing the time. No one can do it, it is the great expanse of meditation. The eight worldly dharmas are not the teachings of the wise. Useless conduct is the suffering of effort. Showing the edge of activity. Without being or non-being, therefore abandoning view, there is nothing to accomplish. The dharma that cannot be accomplished exists from the beginning. This realization
Chinese
斩断见解的歧途，无法认识无处不在的错觉。没有这种见解，就无法解脱能取所取的边执。在别处寻求不存在的果实是错误的。这是斩断禅定的歧途。在禅修的时候，不应有任何目标。如果不是这种禅定，就无法逆转对治之风。在任运自成之中，没有必要抛弃轮回。这是斩断行为的歧途。如实守护难以实现的勤奋修行。如果不是这种行为，就无法摆脱勤奋修行的疾病。这以誓言斩断歧途。大圆满的无为法身不会改变。智者不会守护戒律和种姓。如果不是这种誓言，就无法解开苦行的结。因为无法到达本地，所以无法净化业障。如果不是这种事业，就无法圆满自他的利益。因为本来就压制，所以现在不需要努力。一切的自性以灌顶斩断歧途。觉性本身就是灌顶。果实大圆满阿底超越了轮回涅槃的善恶勤奋修行的边。如果不是这样，勤奋修行就会延迟。这颗心以慈悲斩断歧途。不会从贪恋中产生悲悯。出自《大幻化网》。拉杰祖琼巴成为西藏见解的顶峰。第八个口诀的讲解结束时，在证悟究竟的深处，安住在上师的口中，这是第六个阶段。༈。在土阳龙年，喇嘛根萨进行心性大灌顶时，香喀萨向喇嘛请示了这个《大幻化网》，并放在心间赐予。出自《大幻化网》。西藏喇嘛们如珍宝串般传承证悟体验的阶段，第七个阶段圆满了。西藏喇嘛们的证悟体验的历史。
English
Cutting off the wrong path of view, one cannot recognize the illusion that is nowhere. Without this view, one cannot be liberated from the extremes of grasping and being grasped. It is a mistake to seek a non-existent result elsewhere. This cuts off the wrong path of Samadhi. When meditating, there should be no object of focus. If it is not this Samadhi, the opposing winds cannot be reversed. In spontaneous perfection, there is no need to abandon Samsara. This cuts off the wrong path of conduct. Diligent practice that is difficult to achieve should be guarded as it is. If it is not this conduct, one cannot escape the illness of diligent practice. This cuts off the wrong path with vows. The unchanging Dharmakaya of Atiyoga Dzogchen is free from effort. The wise do not guard vows and lineages. If it is not this Samaya, the knots of asceticism will not be untied. Since the ground itself cannot be reached, obscurations cannot be purified. If it is not this activity, the benefit of oneself and others will not be fulfilled. Since it is inherently suppressed, there is no need for effort now. The nature of all things cuts off the wrong path with empowerment. Awareness itself is empowerment. The fruit, Dzogchen Ati, transcends the extremes of good and bad, effort and accomplishment, of Samsara and Nirvana. If it is not this, effort and accomplishment will be delayed. This heart cuts off the wrong path of compassion. Compassion does not arise from attachment. From the Great Net of Illusion. Lharjé Zurkhungba became the pinnacle of Tibetan views. At the end of the explanation of the eighth key point, in the depths of ultimate realization, he was placed in the mouth of the Lama, which is the sixth stage. ༈. In the Earth Male Dragon year, when Lama Kunsal performed the great empowerment of mind, Shangkharsal requested this Great Net of Illusion from the Lama, and he placed it in his heart and bestowed it. From the Great Net of Illusion. The stage of the Tibetan Lamas' transmission of the experience of realization like a string of precious jewels, the seventh stage is completed. The history of the realization experiences of the Tibetan Lamas.