English
Yes. Both the true and the ground are: the view of Kadak Trekchö (Primordial Purity Cutting Through), the wisdom-emptiness union of the three kayas inseparable, and its self-display unceasing spontaneous Thögal (Leap Over). It is the very recognition of the great mandala of self-appearing wisdom. The views and meditations of the nine vehicles are abandoned below the Guhyasamaja. Dodrupchen Rinpoche said: This pith of the Guhyagarbha, until it is applied to Dzogchen, one will not know the nature of pure equality, but only on the basis of the five skandhas and five elements, through reasoning and logical analysis, one can establish it, and only a conceptual understanding will arise, but it will not manifest. Therefore, it must be established in this way: From the Dharma palace of the heart, the planned luminosity awakens, and initially, when all minds and mental factors manifest as luminous aspects, then the pure appearances of phenomena and existence awaken in the center of the heart in pure equality. It begins from the beginning where the situation and appearance are in harmony. When one sees it that way, it is like when the sun is freed from the clouds, all the rays are full of warmth, and it is like a jewel appearing in the golden land. The planned luminosity is the ultimate seven treasures, and the appearing dharmas, all minds and mental factors appearing as luminous aspects, are the increasing conventional truth, and the inseparability of the two is the increasing two truths inseparable or union. On the object, there is no need to purify and transform with antidotes. Just as when one sees a yellow conch shell, when the bile disease is cured, the yellow appearance of the conch shell is purified, and just as when the blurred vision of the eye disease is cured, the hair net is purified. Because ignorance is purified, all the impure object appearances produced by it will naturally become pure without relying on other antidotes, so it is taught. Therefore, this impure appearance does not exist in the initial ground state, nor does it exist in the final fruition state. Therefore, when the yogi's awareness reaches its nature, all appearances become loose and fragmented. This is the sign that these illusory appearances have no beginning or end, Rinpoche said. For those who realize that these conventional appearances are merely appearances and labels, based on the preceding analysis of meaning, it is easy to recognize the wisdom of illusory appearances that are pure from the beginning, so it is said. When the main mind, eye consciousness, and all the retinue of the five senses see a blue object, first, the part of the eye consciousness that moves towards the object is attention, focusing on the object.
Chinese
意的部分是作意。境和根识三者相遇的部分是触。对色等境感受可意、不可意、非三者任何一种的部分是受。不混淆地了知蓝黄等各自不同的部分是想，以上五者是五遍行。如果智慧像剃刀一样锐利，像闪电一样迅速，那么圆满咒语的见解，其广阔胜过天空的边际，其深度胜过海洋的深处。能够证悟其要点才是，否则很难。据说，存在于事业之境的是事业，存在于作者的是慈悲，二者必须具备。以贪欲而行是追求天界的安乐，以嗔恨则是嫉妒他人的富裕，以愚痴则是由于对业果的无知而寻求皈依。娘德仁波切说，在唯一等持之上，断除对见解之处的增益，就像寻找被彻底隐藏的东西一样的行为。忆念上师的教言，是像蜜蜂一样的行为。远离错乱分别，像野兽一样。减少言语的分别，像哑巴一样，因为语言的活动之根源是风，所以让风平静下来，不要抑制任何显现，而是任其显现解脱，像疯子一样。等持的智慧具有无畏的自信，像狮子一样。远离执着净与不净二者的分别，是像猪狗一样的七种行为。法界中是明点，明点中是迁变运动的命脉，即使运动也不分离，这是法性现前。从那之上进一步发展，稍微具有动摇的相状，是觉受增长。法界明点等任运自成的显现，没有动摇，是觉性圆满。一般来说，这些显现虽然是五光之自性，但在凡夫看来却显得不净。执着于显现，如同显现一般。如同执着一般而固执。当觉性圆满时，所显现的就是事物本来的状态。内在与觉空双运相连的标志是外在的双运明点。仅仅证悟五种智慧之部分的标志是五连明点。在此，即使舍弃了不净七地的所断，与清净三地平等，但实际上必须明白这仍然是初地。它们的增长穷尽
English
The part of intention is attention. The part where the object, sense faculty, and consciousness meet is contact. The part of experiencing any of the three: pleasant, unpleasant, or neutral sensations from forms, etc., is feeling. The part of knowing blue, yellow, etc., separately without mixing them is conception, and these five are the five omnipresent [mental factors]. Furthermore, if wisdom is as sharp as a razor and as swift as lightning, then the view of the perfected mantra is broader than the edge of the sky, and its depth is deeper than the bottom of the ocean. Being able to realize its essential point is true, otherwise it is difficult. It is said that what exists in the realm of action is activity, and what exists in the agent is compassion; both must be possessed. To go with desire is to seek happiness in the heavens, to go with hatred is to hate the wealth of others, and to go with ignorance is to take refuge because of being deluded about cause and effect. Nyagter Rinpoche said that on the single samadhi, cutting off the superimposition on the place of view is like searching for something that has been completely hidden. Remembering the guru's instructions is like the behavior of a bee. Being separate from delusion and thought is like a wild animal. Reducing the proliferation of speech and expression is like a mute person, because the root of the activity of speech is wind, so let the wind calm down, do not suppress whatever arises, but let it arise and dissolve, like a madman. The wisdom of samadhi has fearless confidence, like a lion. Being free from the thought of grasping at both pure and impure is like the behavior of a dog and pig, these are the seven behaviors. Within the space is the bindu. Within the bindu is the life force of movement and change, yet even when moving, it does not separate; this is the direct perception of reality. Developing further from that, having a slightly moving and flickering appearance is the increase of experience. The spontaneously present phenomena of space, bindu, etc., without movement, is the perfection of awareness. In general, although these appearances are the nature of the five lights, they appear impure to ordinary beings. They cling to appearances as they appear. They stubbornly adhere as they cling. When awareness is perfected, what appears is the way things are. The sign of the inner connection of awareness and emptiness in union is the outer union of bindus. The sign of realizing only a portion of the five wisdoms is the five connected bindus. Here, even if the objects to be abandoned of the seven impure grounds are abandoned, and one is equal to the three pure grounds, one must understand that in reality, it is still the first ground. The exhaustion of their development
Tibetan
ས་སྐྱེ་འཇུག་གཉིས་ལ་དབང་ཐོབ། ནང་དབྱིངས་སུ་ཐིམ་པ་ནི་ཆོས་ཉིད་ཟད་པའོ། ༈ །ཐོག་མར་དགེ་བ་སྐྱབས་འགྲོ་སེམས་བསྐྱེད། བར་དུ་དགེ་བ་ཐུགས་ཡིད་དབྱེར་མེད། ཐ་མ་དགེ་བ་བསྔོ་བ་སྨོན་ལམ་གསུམ་ཚང་དགོས། ༈ རྫོགས་ཆེན་སེམས་ཀློང་མན་ངག་གི་སྡེ་གསུམ་ལས། སེམས་སྡེའི་བྱང་ཆུབ་སེམས་ཀྱི་ངོ་བོ་དང་། རྩལ་དང་། རོལ་པ་གསུམ་པོ་གཞུང་དོན་ཡིན་གསུངས། རྩལ་ལས་རོལ་པ་གང་ཤར་ཐམས་ཅད་ཀྱི་ངོ་ལ་བལྟ། ངང་ལ་བཞག །མ་བཅོས་པར་བཞག་པས་རྟོག་ཚོགས་དྭངས་སོང་བའི་ཆ་བསྒོམས་པས་སྟོང་ཉིད་རྒྱས་འདེབས་སུ་ཤོར་བའམ་སྟོང་ཉིད་གཉེན་པོར་ཤོར་བ་ཡིན་གསུངས། ༈ སྒོ་ལྔའི་རྣམ་ཤེས་གསལ་བ་ལ། །ཡིད་ཀྱིས་རྟོག་དཔྱོད་མ་ཞུགས་པ། །རྒྱལ་བའི་དགོངས་པ་དེ་ཀ་རང་། །ཞེས་སོ། ༈ །གཞི་ཁྲེགས་ཆོད་ཀྱི་ངོ་སྤྲད་བྱ་རིག་སྟོང་ཟུང་འཇུག་སྐུ་གསུམ་འདུ་འབྲལ་མེད་ཚུལ་ལོ། །ཐོད་རྒལ་གྱི་ངོ་སྤྲད་བྱ་ཞིང་སྐུ་ཕོ་བྲང་གསུམ་པོ་ངོ་སྤྲོད་པ་ཡིན་གསུངས། ༈ སྣང་ཆ་གང་ཤར་མི་འགག་པར་སྤྱོད་པས་ན་སྤྱོད་པའོ།། སྟོན་པ་རྫོགས་པའི་སངས་རྒྱས་ཤཱཀྱ་ཐུབ་པའི་བསྟན་པ་ནི་སྡེ་སྣོད་གསུམ་དང་ཕྱི་རྒྱུད་གསུམ།
Chinese
获得生起和圆满二次第的权力。融入内界是法性穷尽。 ༈ 。首先，善行是皈依和发菩提心。中间，善行是心和意无别。最后，善行是回向和发愿三者必须齐全。 ༈ 大圆满心部诀窍三部中，心部的菩提心之体性，力量和嬉戏三者是正论之义。从力量中显现的任何嬉戏，都观看其自性。安住于本然状态。不作修改地安住，通过修习念头消散的部分，据说会变成增长空性或者空性变成对治。 ༈ 五根识显现时，意识的分别念不介入，那即是胜者的密意。 ༈ 原始立断的介绍是觉性空性双运，三身无离无合之理。顿超的介绍是介绍身和三处宫殿。 ༈ 任何显现的现象，不阻断地运用，因此是运用。 导师圆满正等觉释迦牟尼的教法是三藏和外三续。
English
Obtain power over the two stages of arising and completion. Dissolving into the inner sphere is the exhaustion of dharmata. ༈ First, virtue is refuge and bodhicitta. In the middle, virtue is mind and intention inseparable. Finally, virtue must be complete with the three of dedication and aspiration. ༈ Among the three sections of the Great Perfection Mind Section's Instructions, the essence, power, and play of the Mind Section's bodhicitta are said to be the meaning of the main text. Look at the nature of whatever play arises from power. Rest in the natural state. By resting without modification, it is said that practicing the part where thoughts dissipate becomes either increasing emptiness or emptiness becoming an antidote. ༈ When the five sense consciousnesses are clear, if the mind's conceptualization does not enter, that itself is the intention of the Victorious Ones. ༈ The introduction to the original trekchö is the inseparability of the three kayas in the union of awareness and emptiness. The introduction to tögal is the introduction to the body and the three palaces. ༈ Because whatever appears is used without interruption, it is use. The teaching of the teacher, the perfectly enlightened Buddha Shakyamuni, is the three pitakas and the three outer tantras.