English
The vow is made. Furthermore, regarding something that has not become an object of mental activity, if it is merely believed, then what should that believing mind abandon? It is impossible to separate from it. There are four aspects to the Anu Yoga: view, meditation, conduct, and result. The view is that appearance from the realm is the self-nature of the unborn dharmadhatu, the space of the Primordial Mother Samantabhadri. Awareness arising from within is the unceasing wisdom, the play of Primordial Buddha Samantabhadra. The inseparability of these two is considered the son, the nature of great bliss, primordially enlightened, the play of Samantabhadra, appearing as the unceasing root deity's form. As the Kun Dus states: "In Samantabhadra's Great Perfection, primordially vast, the mandala arranged with outer, inner, and secret aspects, is the realm of deities and goddesses, pure in samsara and nirvana." There are two types of meditation samadhi: meaning deployment and the play of signs. Meaning deployment is to rest without artifice in the state of the view, which is signless yoga. As the Gong Du states: "In the suchness of the way things are, placing the mind in that suchness, in the state of non-expression, constantly remembering without distraction." The play of signs is to generate deities with varying or definite numbers, colors, and shapes, in whatever way is appropriate, merely by reciting mantras, like a fish leaping from water. As the Kun Dus states: "The realm of deities and goddesses, pure in samsara and nirvana, past, present, and future, male and female, spontaneously perfect." Conduct is to benefit sentient beings through the twenty-one doors of tantras and agamas. The result is believed to be the attainment of the ground in one lifetime through the great assembly of the wheel of letters. The refutation of this is: According to your Anu Yoga system, having become enlightened in the great bliss of the inseparability of dharmadhatu and wisdom, is it necessary to meditate on deities like fish leaping from water, or not? If it is not necessary, then not meditating contradicts what is said about meditating. If it is necessary to meditate, then enlightenment becomes meaningless. If you say that, they might say: Although primordially enlightened, it is necessary to meditate in order to realize what has not been realized. If you say that, does meditation generate what is primordially present, or not? If it does not generate, then meditation becomes meaningless. If it generates, then the basis becomes something that changes. What is primordially present
English
La. Therefore, additional growth occurs on top of it. Someone asks: Even if the essence has no growth, there is growth of understanding and not understanding, is that so? If so, then at the time of seeing, do you understand your own son, the great bliss? If you do not understand, then it becomes non-seeing. If you understand, then it becomes non-meditation. If you admit it, then it becomes meaningless to meditate. The pith instruction Atiyoga has four: view, meditation, conduct, and result. There are two types of view: general instruction and specific determination. The general instruction is: all phenomena included in samsara and nirvana, in the essence of the great perfection Dharmakaya, self-arisen great wisdom, without effort, are naturally enlightened and abide. As it is said in the Great Sky: The power of self-arisen wisdom manifests, and also shows the path of liberation from liberation. Again, it says: Self-arisen wisdom abides completely as it is. Specific determination has three: indicating the reality of the base, indicating the manner of confusion when not understanding in this way, and indicating the determination of confusion as wisdom. First, the reality of things is: the base has four qualities, namely, the nature of mind, the reality of knowable things, the essence itself is not established even a little, pervading everything like the sky is one, without grasping, appearing in everything like a wish-fulfilling jewel is one, the basis of appearance is not established, and appearance appears unreal and without direction like a dream is one, without fabrication, naturally abiding as great like a gold ore is one. The manner of not understanding, that is, confusion, has three: the basis from which confusion arises, the manner of how confusion arises, and the result of such confusion. First, the basis from which confusion arises has three: if confusion arises from something that exists on the base, then confusion will not be abandoned by abandonment, because it exists on the base. If there is no confusion on the base but confusion arises, then confusion will occur to the Buddha with a pure lineage. Then how is it? Even if there is no confusion on the base, confusion has a base, like a rope mistaken for a snake, there is no appearance of a snake on the rope, but the base for mistaking it for a snake is made by the rope. Similarly, the nature of knowable things is the basis of confusion.
Chinese
虽然什么也没有成立，但迷惑是由于没有证悟所知之自性而产生的。如何迷惑呢？本来未作整饰，任运成就的法性，在自己的体性中什么也没有成立，却显现出各种各样的力量，即显现为忆念的力量。由于忆念没有以自性认识自己，所以生起俱生无明作为因。由此，以对一切境颠倒执着的无明作为缘。执着境为自性，将自己的影像执为真实，就像镜子和脸一样。将非有执为有，就像将土堆误认为人一样。自己束缚自己，就像虫子的口水一样。迷惑的果实是十七种显现：自迷惑是六道轮回；颠倒迷惑是外道常断二见；略微迷惑是九乘次第。为了将迷惑确定为法性，一般来说，大圆满有很多讲解，其中娘氏的观点是：认为是自性、本性、本体三种。廓氏的观点是：认为是自性无生、游舞无灭、体性二无、智慧于自性中解脱四种。龙钦巴的观点是：认为是住法、是法、显法、解脱法四种。索氏的观点是：认为是是法、证法、修法三种。这些也都没有脱离宗派片面的执着。现在，以大圆满的自宗，毫不颠倒地确定无边所知，按照这种方式：体性无生，明点唯一；力量无灭，自生之智慧；本体二无，自解脱法身之意，这三种。其中有四种：所知向外看而确定为一；所知向内看而确定为二；所知总的确定为三；所知放在实处而确定为四。第一，所知向外看而确定：轮回涅槃一切显现的法性，真实中什么也没有成立而安住，这就是体性无生，明点唯一。轮回涅槃器情显现为各种各样，这就是力量无灭，自生之智慧。虽然如此显现，也是从空性的影像中显现出各种各样的力量。
English
Although nothing is established, confusion arises from not realizing the nature of knowable things. How does confusion arise? The nature of reality, which is naturally perfect without any artificiality, does not truly exist in its own essence, yet various powers manifest, appearing as the power of memory. Because memory does not recognize itself, it takes co-emergent ignorance as its cause. Due to this, ignorance, which wrongly conceives all objects, acts as a condition. Grasping objects as self-existent, it holds its own reflection as true, like a mirror and a face. Taking what is not to be what is, like mistaking a mound of earth for a person. Binding oneself, like the saliva of a silkworm. The result of confusion is seventeen appearances: self-confusion is the six realms of existence; inverted confusion is the eternalist and annihilationist views of non-Buddhists; partial confusion is the nine gradual vehicles. To establish confusion as the nature of reality, generally, there are many explanations in Dzogchen. The Nyang tradition considers it as essence, nature, and entity. The Kor tradition considers it as nature unborn, play unceasing, characteristic non-dual, and wisdom liberated in its own essence. Longchenpa considers it as abiding reality, suchness, appearing reality, and liberating reality. The So tradition considers it as suchness, realization, and practice. However, these are not free from the attachment to one-sided sectarian views. Now, according to the authentic and unerring self-doctrine of Dzogchen, which establishes the limitless knowable: the essence is unborn, the single bindu; the power is unceasing, the self-arisen wisdom; the entity is non-dual, the self-liberated intention of the Dharmakaya, these are the three. There are four aspects to this: establishing the knowable by looking outward; establishing the knowable by looking inward; establishing the knowable in general; and establishing the knowable by placing it in the context of meaning. First, establishing the knowable by looking outward: the nature of all phenomena of samsara and nirvana abides without being truly established in any way, this is the essence unborn, the single bindu. The appearances of samsara and nirvana, the container and its contents, are various, this is the power unceasing, the self-arisen wisdom. Although it appears in this way, it is from the power of the empty image that various powers manifest.
Chinese
安住于毫无自续执着的状态，是本体二取不存，自性解脱法身的密意。 观察诸法于内，而作决断是，心的自性毫无成立，是体性无生。 好念头坏念头，无论什么显现，是力用无碍。 无论什么显现，觉知念空双运，执着自解脱，是本体二取不存，自性解脱。 总的来说，对所知进行决断是，以能知和所知所摄的一切法，真实而言，什么也不成立，如虚空澄澈的中心般安住，是体性无生。 从什么也不成立的状态中，无论什么都显现，以无有定准，无有方所的方式显现，是力用无碍，如虚空的幻化一般。 无论什么显现之时，什么也不成立。 什么也不成立之时，无论什么都显现。 这二者无二无别，如海市蜃楼般显现，是本体二取不存，自性解脱。 瑜伽士将意义置于实处而作决断是，将轮回涅槃的一切法，都知晓为自之觉性菩提心的显现方式。 以心观心，则什么也不成立。 在离于心意的空性中，赤裸裸地见到，如秋季晴朗的虚空一般，是体性无生，唯一明点。 从空性的状态中，好坏的念头无论什么都显现，如空旷道路的行者一般，是力用无碍。 如是宣说，然念头以自之本体而空，是离根自明大。 安住于不作勤，任运自成的状态中，坦然安住，如虚空中升起太阳一般，是本体自解脱法身的密意。 这是见的安住方式。 禅修的等持有两种，见的自性禅修和，有相的执持禅修。 见的自性禅修是，不离于证悟的意义，于大明点法身的自性中，放松而安住。 也就是金翅鸟所说，任运安住即是安住。 有相的执持禅修是，大圆满中有无量安住于心的法类，所有这些也都是为了证悟安住方式的方便，也就是，名目成百上千，无论如何修持，皆生起无分别。 行为
English
Remaining without any self-grasping is the intention of the Dharmakaya, the self-liberated, non-dual essence. Examining phenomena inwardly and deciding upon them is: the nature of mind, without anything established, is the essence of no-birth. Whatever arises, good or bad thoughts, is unceasing potential. Whatever arises, knowing the non-duality of memory and emptiness, and that grasping is self-liberated, is the self-liberated, non-dual essence. Generally, deciding upon phenomena is: all phenomena encompassed by knowing and what is known, in reality, nothing is established; abiding like the center of clear space is the essence of no-birth. From the state of nothing being established, whatever arises, arising without certainty or direction, is unceasing potential, like the magic of the sky. As soon as anything arises, nothing is established. As soon as nothing is established, anything arises. These two are inseparable, appearing like a reflection in the ocean, is the self-liberated, non-dual essence. The yogi placing meaning into practice and deciding upon it is: knowing all phenomena of samsara and nirvana as the way in which one's own awareness, bodhicitta, arises. When mind looks at mind, nothing is established. Seeing emptiness nakedly, free from mind, is like clear autumn sky; it is the essence of no-birth, a single bindu. From the state of emptiness, whatever arises, good or bad thoughts, is like a traveler on an empty road, unceasing potential. Although it is explained like that, memory is empty in its own essence, rootless, great self-clarity. Abiding spontaneously in the uncreated, naturally present state, is like the sun rising in empty space; it is the intention of the Dharmakaya, the self-liberated essence. That is the abiding of the view. Samadhi in meditation is twofold: meditating on the nature of the view, and meditating with conceptual grasping. Meditating on the nature of the view is remaining relaxed and still in the nature of the great bindu Dharmakaya, without straying from the meaning of realization. As the great Garuda said: "Remaining spontaneously is abiding." Meditating with conceptual grasping is: in Dzogchen, there are countless sections on holding the mind. All of these are methods for realizing the abiding state. That is: "Hundreds and thousands of categories, however practiced, give rise to non-conceptuality." Conduct