English
Therefore, whatever has never experienced the experiencer, the experience, and the knower, the knowing, this is the reality of all dharmas. In the scriptures that explain the profound meaning, all that is expressed by many names such as inexpressible, free from elaboration, primordial purity, wisdom, ultimate truth, etc., does not go beyond this. For that which has no self-nature to grasp, whether it is the arising of virtuous thoughts such as faith and compassion, or the arising of afflictive emotions such as the five poisons and three poisons, or the arising of neutral appearances such as earth, stones, mountains, and rocks, whatever arises, it must be recognized immediately at the moment of arising. This recognition is not the pursuit of saying "a thought has arisen" in the second moment after the first thought has arisen, nor is it permissible to conceptually fabricate by thinking "this is a thought" at the same time. However it arises, one must recognize that single moment at the time of arising without modification. Once recognized, just as a bird flies through the sky without leaving a trace, afflictions will self-purify and thoughts will self-liberate. Regarding this, according to the difference in the intensity of afflictions, thoughts, and external circumstances, the appearance of thoughts seems clear and distinct, but in reality, there is nothing to grasp, just like a reflection in water. Although the ways of appearing are different, there is no difference in essence, only that the essence pervades space with a single radiance, and apart from that, there is nothing to grasp. At this time, all appearances are the play of primordial purity, merely appearing, and are not stained by thoughts with self-characteristics, therefore, one is certain of self-arising and self-liberation. Therefore, it is said that the awareness of how it appears is naturally liberated like a snake knot, without an antidote and without effort. Originally liberated, there is no need to re-cultivate; naturally liberated, there is no need for effort; when looked at directly, it vanishes before the eyes. Thus, abiding spontaneously in the base of primordial purity, the wisdom of spontaneous accomplishment is manifested through the three key points, and the clarity of awareness is achieved through the three key points of space. No matter how appearances arise, the appearances do not dissipate outwards, and the awareness does not cease inwards. By connecting with the wisdom of superior seeing, which is the indivisibility of space and awareness, one realizes the awareness of Tögal, and gradually sees the qualities of the appearances and experiences of the four visions, etc. This is just a brief description of the aspect of reality, and the aspect of method.
Chinese
总的来说，在实践方面，积累资粮的次第，从不成为散乱之因的角度出发，与自己的意愿相结合就可以了。其中，对于轮回的安乐，要生起一定要出离的决心，并且要生起对众生的慈悲心和菩提心，对上师和本尊，要以虔诚的信心不断祈祷。并且，不要让它变成与实相见解交替进行，而要让它以无自性的力量，显现为信心和慈悲等，并且认识到它的自性也是离戏的，这一点非常重要。也就是说，不要让“好像是这样”的理解玷污了经验，而需要在觉性上直指要害。即使生起了实相见修行方面的经验和信心，如果行为上没有圆满积累资粮，也只能是相似的道路，很难达到最终的成就。例如，就像农夫们放弃耕耘，只靠一头役畜，那么这一头役畜也无法前进一样，必须依赖于方便和智慧相结合的道路。正如大学者所说：“大圆满的法则是圆满福德和智慧资粮，以及果位的一切功德自然成就的意义。”因此，我认为您凭借智慧和精进，对甚深之义进行辨析的智慧非常强大，如果能将一切智者的教言要点，通过自己的修行来确定，那么就能将许多言语表达之处，浓缩为一个修行的精要，从而像“一即一切解脱”的例子一样。虽然仅仅为了消除对经验的疑惑而回答很难，但我只是表达了我自己经验的理解程度。 这是堪布饶绛巴丹曲桑布的回答。 ༈ 堪布饶绛巴丹曲桑布的回答。在此，大圆满的意义是：从“桑帝”（藏文：སནྟི་，梵文天城体：शान्ति，梵文罗马拟音：śānti，汉语字面意思：寂静）这个词来说，以一切都聚集在那里，并且圆满无缺的意义来说，就是“圆满”。“玛哈”（藏文：མ་ཧཱ་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大）是伟大的意思，即从共同之处超胜出来，并且无法从中分割，所以是伟大的。因此，大圆满的意义，正如大学者所说：“是圆满福德和智慧资粮，以及果位的一切功德自然成就的意义。”就像这样，这方面的修行的要点是：
English
Generally, in terms of practice, the stages of accumulating merit, from the perspective of not becoming a cause of distraction, it is permissible to combine them with one's own inclinations. Furthermore, one must generate a mind of definite renunciation towards the happiness of samsara, and cultivate loving-kindness, compassion, and bodhicitta towards sentient beings. One must continuously supplicate the guru and deity with devotion and respect. Moreover, it is crucial that this does not become an alternation with the view of the nature of reality, but rather manifests as faith, compassion, etc., through the power of non-inherent existence, and that one recognizes the nature of that as being free from elaboration. That is to say, one needs something that goes to the heart of the matter in awareness, without experience being corrupted by the understanding of "it seems to be like this." Even if one has generated experience and confidence in the view and meditation of the nature of reality, if one does not complete the accumulation of merit through actions, it will only be a path that is similar, and it will be difficult to reach the ultimate conclusion. For example, just as if farmers abandon plowing and rely on only one draft animal, that one animal will not be able to proceed, one must necessarily rely on the path that combines skillful means and wisdom. As the great teacher said, "The way of Dzogchen is the meaning of perfecting the accumulation of merit and wisdom, and of all the qualities of the result being spontaneously accomplished." Therefore, it seems that your wisdom and diligence both have great skill in analyzing the profound meaning, so by establishing the key points of the words of the Omniscient One through your own practice, you can condense many points of verbal expression into one essential meaning of practice, and thus it will become like the example of "knowing one thing, all are liberated." Although it is difficult to answer merely to dispel doubts about experience, I am only expressing the extent of my own experiential understanding. This is the answer from Khenpo Rabjampa Damcho Sangpo. ༈ The answer from Khenpo Rabjampa Damcho Sangpo. Here, the meaning of Dzogchen is: From the word "Santi" (藏文：སནྟི་，梵文天城体：शान्ति，梵文罗马拟音：śānti，汉语字面意思：寂静), it is "perfection" in the sense that everything is gathered there and is complete and flawless. "Maha" (藏文：མ་ཧཱ་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大) means great, that is, surpassing the common and being inseparable from it, so it is great. Therefore, the meaning of Dzogchen, as the great teacher said, "is the meaning of perfecting the accumulation of merit and wisdom, and of all the qualities of the result being spontaneously accomplished." Like this, the key point of practice in this regard is:
Tibetan
་ཏུ་བྱས་པས་འཛིན་བྱེད་རང་གྲོལ་དུ་འགྲོ། དེ་བྱུང་ན་ཕྱི་གཟུང་བ་རང་སར་དག་པ་ཡིན། དེ་ཡང་རང་ངོ་ཤེས་ཙམ་ལ་དྲན་འཛིན་གྱིས་བཅོས་བསྒྱུར་མ་བྱས་ཀྱང་རིག་ཙམ་ཝ་ལེ་ཧྲིག་གེ་བ་དེ་འགག་རྒྱུ་མེད་ཅིང་། འདི་དང་འདི་ལྟ་བུའོ་ཞེས་རང་མྱོང་དང་མཐུན་པ་ནི་ཇི་ལྟར་བྱས་ཀྱང་བརྗོད་མི་ཤེས། འགྱུ་བྱེད་རྣམ་རྟོག་གི་བློས་འདི་འདྲ་ཞིག་གོ་ཞེས་ངེས་ཐུབ་རྒྱུ་མེད། ཡིན་མིན་དང་ཕྱོགས་ཆ་གང་གིས་མ་བསྡུས་རིག་པ་དང་ཤེས་པའི་ངོ་བོར་ཡོད་སྙམ་ན་ཡང་རང་རིག་སྐད་ཅིག་མའི་ངོ་ན་ཤེས་པ་འདི་ལྟ་བུར་མྱོང་། རིག་པ་འདི་ལྟ་བུའོ་ཞེས་པའི་མྱོང་བྱ་མྱོང་བྱེད་རིག་བྱ་རིག་བྱེད་གང་ཡང་ཡོད་མ་མྱོང་བ་འདི་ག་ཆོས་ཐམས་ཅད་ཀྱི་གནས་ལུགས་སུ་གདའོ། །ཟབ་དོན་སྟོན་པའི་གསུང་རབ་རྣམས་སུ་བརྗོད་བྲལ་དང་། སྤྲོས་བྲལ་དང་། ཀ་དག་དང་། ཡེ་ཤེས་དང་དོན་དམ་སོགས་དུ་མའི་མིང་གིས་བརྗོད་པ་ཐམས་ཅད་ཀྱང་འདི་ལས་མི་འདའ། རང་བཞིན་ངོས་བཟུང་མེད་པའི་འཆར་སྒོ་དད་པ་དང་སྙིང་རྗེ་སོགས་དགེ་བའི་རྟོག་པའམ། དུག་ལྔ་དུག་གསུམ་སོགས་ཉོན་མོངས་པའི་རྟོག་པའམ། ས་རྡོ་རི་བྲག་སོགས་ལུང་མ་བསྟན་གྱི་འཆར་སྒོ་ཡིན་ཡང་རུང་སྟེ་གང་ཤར་དེ་གའི་ཐོག་ཡིན་པ་འདུག་སྙམ་པའི་བློས་བྱས་ཀྱིས་ཀྱང་མི་ཆོག་པས། ཇི་ལྟར་ཤར་ཡང་ཤར་དུས་ན་སྐད་ཅིག་མ་གཅིག་པོ་དེ་ཉིད་ལ་བཟོ་བཅོས་མེད་པར་རང་སོ་ཟིན་པར་བྱ་སྟེ། རང་ངོ་ཟིན་ཙམ་ན་བྱ་ལམ་རྗེས་མེད་དུ་འགྱུ་བ་རང་སངས་ཉོན་མོངས་རང་གྲོལ་ཡིན་འདི་ལའང་ཉོན་མོངས་པ་དང་རྣམ་རྟོག་ཡུལ་རྐྱེན་སོགས་ཤུགས་དྲག་མི་དྲག་གི་ཁྱད་པར་གྱིས་རྟོག་པའི་འཆར་སྒོ་གསལ་གསལ་འདྲ་ལ་ངོས་བཟུང་མེད་པ་ཡུལ་ཡུལ་པོ་ཆུ་ལ་གཟུགས་བརྙན་འདྲ་ཞིག་དང་། དབྱིངས་དེ་ལ་གདངས་གཅིག་གིས་ཁྱབ་པ་ཙམ་མ་གཏོགས་ངེས་བཟུང་མེད་པའི་ཚུལ་དུ་འཆར་ཏེ་འཆར་ཚུལ་མི་འདྲ་ཡང་ངོ་བོ་ལ་དབྱེ་བ་མེད། དེ་ཙམ་ན་འཆར་སྒོ་ཐམས་ཅད་ཀ་དག་གི་རྩལ་མ་ འགགས་པར་ཤར་བ་ཙམ་ལས་རྣམ་རྟོག་རང་མཚན་པས་གོས་པ་མེད་ཕྱིར་རང་ཤར་རང་གྲོལ་ཆེན་པོར་ཐག་ཆོད་པས་ན། ཇི་ལྟར་ཤར་བའི་རིག་པ་ནི། སྦྲུལ་མདུད་བཞིན་དུ་རང་གྲོལ་ཏེ། །གཉེན་པོ་མེད་ཅིང་འབད་རྩོལ་ཞིག །ཅེས་དང་། ཡེ་ནས་གྲོལ་བས་བསྐྱར་གཞི་མེད། །ངང་གིས་གྲོལ་བས་འབད་རྩོལ་མེད། །ཅེར་གྱིས་བལྟས་པས་མཐོང་སར་ཡལ། །ཞེས་གསུངས་པ་བཞིན་གནས་ལུགས་ཀྱི་ཕྱོགས་མཚོན་པ་ཙམ་དང་། ཐབས་སྤྱོད་པའི་ཕྱོགས་ནི་ཚོགས་བསག་གི་རིམ་པ་རྣམས་གཞན་དང་མཚུངས་པ་བཞིན་དུས་དང་གནད་
Chinese
因此，通过这样做，能执者自然解脱。如果那样，外境所执也会在自身处清净。而且，仅仅认识自性，即使不用忆念执持来改造，觉性瓦亮亮地也不会停止。像这个和这个一样，与自己的体验相符，无论如何也无法言说。流动的分别念的意识无法确定理解为这样。即使认为它存在于不被是非和任何方面所包含的觉性和知识的体性中，也在自明觉的瞬间体验到这样的知识。从未有过像这种觉性一样的所体验、能体验、所觉知、能觉知，这就是一切法的实相。在阐述甚深意义的经典中，所有用不可言说、离戏、本来清净、智慧和胜义等众多名称来表达的，都不会超出这个范围。无论是没有确定自性的显现，如信心和慈悲等善念，还是五毒三毒等烦恼念头，或是土地、石头、山崖等无记的显现，都不能以认为“显现的当下就是这样”的造作来接受。无论如何显现，在显现时，都要在唯一的刹那间不加改造地抓住自己的本位。一旦抓住自性，行为的轨迹就会无迹可寻地消失，这就是自解脱，烦恼自解脱。对于此，根据烦恼和分别念、外境因缘等力量的大小，分别念的显现似乎清晰，但没有确定，就像水中的影像一样，并且以一种光芒遍布虚空，除此之外，以没有确定的方式显现，虽然显现的方式不同，但体性上没有差别。在那时，一切显现都只是本来清净的能量不间断地显现，而没有被分别念的自相所染污，因此确信是自生自解脱。所以，无论显现为何，觉性都如蛇结般自然解脱，没有对治，没有勤作。并且，本来解脱，没有重复的基础。自然解脱，没有勤作。凝视时，在可见之处消失。如是所说，仅仅是象征性地表达了实相的方面。而修行方法的方面，如积资的次第等与其他相同，时间和要点
English
Therefore, by doing so, the grasping agent becomes naturally liberated. If that happens, the external object of grasping will be purified in its own place. Moreover, just by recognizing one's own nature, even without using mindfulness to modify it, the awareness, being clear and bright, will not cease. It is impossible to express how it corresponds to one's own experience, saying, "It is like this and like that." The mind of moving conceptual thoughts cannot ascertain and understand it as being like this. Even if one thinks that it exists in the nature of awareness and knowledge, which is not included in right or wrong or any aspect, one experiences such knowledge in the moment of self-awareness. There has never been anything like this awareness, whether it is the experienced, the experiencer, the known, or the knower. This is the reality of all phenomena. In the scriptures that explain the profound meaning, all that is expressed by the many names such as inexpressible, free from elaboration, primordial purity, wisdom, and ultimate truth, does not go beyond this. Whether it is an appearance without defined nature, such as virtuous thoughts like faith and compassion, or afflictive thoughts like the five poisons and three poisons, or indeterminate appearances like earth, stones, mountains, and cliffs, one should not accept it with the artificiality of thinking, "The moment of appearance is just like this." No matter how it appears, at the time of appearance, one should grasp one's own position without modification in that single moment. Once one grasps one's own nature, the traces of action disappear without a trace. This is self-liberation, affliction self-liberation. In this, depending on the strength of afflictions, conceptual thoughts, external circumstances, etc., the appearances of conceptual thoughts seem clear, but they are undefined, like an image in water, and they appear in a way that is not fixed, except that a single radiance pervades the space. Although the way of appearance is different, there is no difference in essence. At that time, all appearances are merely the uninterrupted manifestation of the energy of primordial purity, and they are not stained by the self-characteristics of conceptual thoughts. Therefore, one is certain that it is self-arisen and self-liberated. So, whatever appears, awareness is naturally liberated like a snake knot, without an antidote and without effort. And, being liberated from the beginning, there is no basis for repetition. Naturally liberated, there is no effort. When gazed upon, it disappears in the place of seeing. As it is said, it merely symbolically expresses the aspect of reality. As for the aspect of practice, the stages of accumulating merit, etc., are the same as others, the time and the key points.