Chinese
等。自己的分别念头纷扰散乱，如同孩童嬉戏玩闹一般。就像被诸多事务缠身一样，那些不觉悟的众生们，被分别念轮回的魔所迷惑。这其中也有这样的教法：有些人被外在的所取境所迷惑，有些人被内在的能取境所迷惑，有些人被禅定所迷惑，有些人被行为所迷惑，有些人被轮回的贪恋所迷惑。同样，一切众生都被五毒的束缚所迷惑，没有见到自明本智的意义，对这显现执着为真实，没有见到大清净的容颜。人和其它众生，因为自己没有获得自主，所以在轮回中长久停留。如是说。因此，为了舍弃对原本没有错乱的事物执着为我的这种执着，所以教导要舍弃执着。错乱与非错乱，菩提心的虚空，菩提心中本来就没有错乱和解脱。从那之中显现出游戏，执着于它就被束缚。实际上，束缚和解脱没有二者，没有境和心。不要把没有执着为有，不要欺骗自己。因为觉性的自性中没有成立轮回和涅槃，所以没有束缚解脱和错乱以及轮回。从那之中，作为力量，显现出轮回和涅槃的游戏，如同八种幻象一般显现，如果执着于它的意义并持续下去就会被束缚。但是，从显现为游戏的时候开始，意义的自性就没有成立，所以没有境的相状，以及执着它的心，因为二者都不存在，所以本来就没有束缚，在空性的自性中，不要把没有执着为有，不要欺骗自己的觉性。实际上，因为没有认识心性的自性，所以从自性中显现的法显现和心二者被执着，因此在轮回中错乱。如《普作续》中说：普作我的自性没有证悟，我所作的法被确定考察，由于贪婪和执着的力量，显现成立，无常幻化的自性会毁灭，如同无分盲人一般的自性。如是说。因此，错乱的根本在于执着，而执着在于以分别念寻求境，所以，这是能够彻底解脱的殊胜窍诀。虽然止息错乱的方法有很多，但可以归纳为三种：从根本上止息错乱，通过认识错乱的根本，错乱自然止息，如同认识了鬼和盗贼，盗贼就会返回，在自己的家里感到安心一样，自性是
English
Etc. One's own distracting thoughts are scattered and confused, like children playing and frolicking. Just as one is distracted by many activities, so too are those unenlightened beings distracted by the demon of samsaric conceptualization. Among these, there are teachings such as: some are distracted by external objects of grasping, some are distracted by internal grasping, some are distracted by meditative absorption, some are distracted by actions, and some are distracted by attachment to samsara. Similarly, all sentient beings are distracted by the bonds of the five poisons, not seeing the meaning of self-aware wisdom, clinging to this appearance as real, not seeing the face of great purity. Humans and other sentient beings, because they have not obtained self-mastery, remain in samsara for a long time. Thus it is said. Therefore, in order to abandon clinging to that which is not mistaken as self, it is taught to abandon clinging. Mistaken and not mistaken, the expanse of bodhicitta, in bodhicitta there is originally no mistake or liberation. From that, games arise, and clinging to them binds. In reality, there is no duality of bondage and liberation, no object and mind. Do not cling to what is not as if it were, do not deceive yourself. Because samsara and nirvana are not established in the nature of awareness, there is no bondage, liberation, mistake, or samsara. From that, as power, the games of samsara and nirvana arise, appearing like eight illusions, and if one clings to their meaning and continues, one will be bound. However, from the time of appearing as a game, the nature of meaning is not established, so there is no aspect of object, and the mind that clings to it, because the two do not exist, there is originally no bondage, in the nature of emptiness, do not cling to what is not as if it were, do not deceive your own awareness. In reality, because the nature of mind itself is not recognized, the appearance of phenomena and mind that arise from its own state are clung to, and therefore one is mistaken in samsara. As it says in the *All-Creating King Tantra*: "The nature of the All-Creating King is not realized, and the phenomena created by me are determined and examined. By the power of greed and attachment, appearances are established. The impermanent, illusory nature will perish, like the nature of a partless blind person." Thus it is said. Therefore, the root of mistake lies in clinging, and clinging lies in seeking objects with conceptualization, so this is the crucial point of the path that can thoroughly liberate. Although there are many ways to reverse mistake, they can be summarized into three: reversing mistake from the ground, by recognizing the ground of mistake, mistake naturally ceases, just as when a ghost or thief is recognized, the thief will return, feeling at ease in one's own home, the nature is
Chinese
大圆满的宗派。从歧途返回正道，由于烦恼而迷惑，将那迷惑本身作为道路而期望解脱，那些道路错误的人们，如同进入那歧途后又返回，从而进入不错误的道路一样，这是共同的密咒。从歧途返回果位，是因明之乘，即获得佛果后，期望连同习气一起返回，如同国王掌握政权后，能够摧毁敌人的领地一样。这些也是由于智慧的高低不同，所成立的宗义和道路的方式也不同，因此，上位者能够理解下位者，而下位者不能理解上位者。所以，必须保密自性大圆满的要诀，因为下位者的智慧无法容纳，会导致佛法的伟大性受损，并且会成为下位者的罪恶之缘。秘密是诸佛的宝藏中的教诲，如同堆积的珍宝一样。这些词语，即使在声闻和缘觉等之中，也不要说一丝一毫。那是什么原因呢？因为那些人听到这些词语后会感到害怕、惊慌和昏厥，他们不会相信密咒，会产生厌恶，由于那样的果报，众生会遭受巨大的地狱之苦。更不用说宣讲和听闻了，甚至连风的方向也不要说。语金刚祈请道：世尊，为什么声闻等众生会那样呢？佛陀回答说：声闻和缘觉等众生没有福分，没有成为密咒的法器，因为他们智慧狭小。例如，用布条塞进针眼里，既无法容纳也无法通过，就是这样。像这样教导舍弃执着，那么，什么是执着呢？如何舍弃那些执着呢？为了消除那些详细思考者的智慧疑惑，详细解释如下：本来成佛而解脱的觉性，不要束缚在执着心识的匣子里。本来无处，一切清净的虚空，与虚空等同的大乐根本菩提虚空。在那里不可能有轮回，是原始的本性。觉性的自性远离戏论，依靠本来成佛而安住的自性清净，轮回是不存在的。
English
The system of Dzogchen. Turning away from delusion on the path, those who are deluded by afflictions, desiring liberation by making that very delusion the path, those who have mistaken the path, like entering that very path and then returning, thereby entering the un mistaken path, these are the common mantras. Turning away from delusion from the result, is the Vehicle of Reasoning, that is, after attaining Buddhahood, desiring to turn away from delusion together with its imprints, like a king who, having seized power, is able to destroy the enemy's territory. These also, because of the different levels of intelligence, the established tenets and the ways of the path are different, therefore, the higher understands the lower, but the lower does not understand the higher. Therefore, the essential points of self-existing Great Perfection must be kept secret, because the lower mind cannot contain them, which would diminish the greatness of the Dharma, and would become a cause of sin for the lower. Secrecy is the instruction in the treasury of the Victorious Ones, like a pile of jewels. These words should not be spoken even as a particle among the Shravakas and Pratyekabuddhas. Why is that? Because when those people hear all these words, they will become frightened, alarmed, and faint, they will not believe in the mantras, they will become disgusted, and as a result of that ripening, sentient beings will experience great hellish suffering. What need is there to mention teaching and hearing, it should not even be spoken in the direction of the wind. The Vajra of Speech requested: O Bhagavan, why do all those Shravakas and others come about in that way? The Buddha replied: The Shravakas and Pratyekabuddhas and others have no fortune, they have not become vessels for the mantras, because they are of small intelligence. For example, like stuffing a cloth into the eye of a needle, it cannot be contained and there is no way to pass through, it is like that. Thus, if it is taught to abandon grasping, then, what and what are grasping? How are those and those abandoned? In order to dispel the doubts of the minds of those who examine in detail, the detailed explanation is as follows: That awareness that is liberated by being primordially enlightened, do not bind it in the box of the grasping mind. The expanse that is primordially without object, completely pure in every way, the ground of great bliss equal to space, the expanse of bodhi. There, samsara is impossible, it is the primordial state. The self-nature of awareness is free from elaboration, relying on the self-purification that abides in being primordially enlightened, samsara does not exist.
Chinese
体验犹如虚空，告诫不要被突发的妄念之匣束缚。而佛法的匣子，是束缚觉性的最大者，虽然名目繁多，但归纳起来有十种：执着于名言词句之匣、无念呆滞之匣、执着于作为勤作之匣、执着显现为实有之匣、从他处寻求究竟意义之匣、执着空性与形象之匣、失去本性而空观之匣、妄念纷杂之匣、空性禅修如暗石之匣、无要义而痛苦呻吟之匣。如是宣说。于《珍宝积聚经》中，导师亦亲口于其伟大之语中，如此威严宣告：若未了知诸法一味，执着名言词句，如身不能负重物。若未了知法界与觉性无二，谁修无念呆滞？如于腰间砍山。若未了知任运自成，谁执着作为勤作？如画师之迷恋。若未了知自生无灭，谁将显现执为实有？如树木失去生命。若未了知三身本自圆满，于他处寻求决定之语，如寻觅不见大象足迹。若未了知精华之精髓，谁人宣说觉性之自性光明？如抓捕虚空之明点。若未了知当下自解脱，谁人自诩证悟见地？如野人假扮国王。若身语暖相未增长，谁人承诺证悟无生？如空谷之风。若未习惯于命脉，谁人承诺止息错觉？如暗室之指。若未了知此无上之续，谁人欲修持？如步入悬崖之路。如是说。略微解释这些意义：若未了知一切显现与心识，于觉性之中，生而无生，自显现而无基，一味一体。虽欲以次第乘和众多见修行之分别，现量证悟心性之实相，然执着于名言，犹如负重远行之疲惫旅人，若舍弃名言之法，则安乐矣。觉性本初清净，于离戏论之法界中，自明朗而通透，
English
Experience is like the sky; be warned not to be bound by the box of sudden thoughts. And the box of Dharma, is the greatest bond of awareness, although there are endless names, but to summarize, there are ten: the box of attachment to words and phrases, the box of non-thinking stagnation, the box of clinging to actions and efforts, the box of clinging to appearances as real, the box of seeking ultimate meaning from elsewhere, the box of clinging to emptiness and forms, the box of losing nature and viewing emptiness, the box of scattered thoughts, the box of emptiness meditation like a dark stone, and the box of meaningless suffering and groaning. Thus it is said. In the Precious Pile Sutra, the Teacher himself also solemnly proclaimed in his great words: If you do not know that all dharmas are of one taste, clinging to words and phrases, it is like carrying a burden that the body cannot bear. If you do not know that the realm of reality and awareness are non-dual, who meditates on non-thinking stagnation? It is like cutting a mountain at the waist. If you do not know the spontaneously arising self-abiding, who clings to actions and efforts? It is like a painter's infatuation. If you do not know the self-born unceasing, who affirms appearances as real? It is like a tree without life. If you do not know that the three bodies are inherently complete, seeking definitive words elsewhere is like searching for the footprints of an elephant and not finding them. If you do not know the essence of the heart, who proclaims the self-radiance of awareness? It is like capturing a skylight in space. If you do not know the immediate self-liberation, who claims to have realized the view? It is like a barbarian pretending to be a king. If the warmth signs of body and speech do not increase, who promises to realize the unborn? It is like the wind in an empty valley. If you are not accustomed to the life force, who promises to stop illusions? It is like a finger in a dark room. If you do not know this supreme tantra, who wants to practice it? It is like entering a cliff path. Thus it is said. To explain these meanings slightly: If you do not know that all appearances and consciousness, in the state of awareness, are born without birth, self-appearing without basis, of one taste and one entity. Although you want to manifestly realize the reality of mind nature with the gradual vehicle and the distinctions of many views, meditations, and practices, clinging to words is like a tired traveler carrying a heavy load. If you abandon the Dharma of words, then it is happiness. Awareness is primordially pure, in the realm of reality free from elaboration, self-luminous and transparent,