Chinese
因此，心的自性本质是好的，所以是正确的。这方面是这样说的：无所缘的清净，本质上没有造作。显现本身，远离一切事物。超越行为，智慧之王殊胜。这样宣说，非常殊胜。经部行派提出的辩驳：又，一切法的自性，超越了内在的心和外在的境，如果不对显现为各种各样的境进行观察，就只是感到高兴而已。如果观察，就无法忍受观察，如果分析，就无法忍受分析，因为胜义中事物本来就不存在，所以与一切因缘本来就分离，处于本来就没有超越的状态中。内在的心也远离了产生的所依，因为从忍耐到没有觉悟没有产生，所以从境、心二者和没有造作事物的法中，以没有造作事物的方式行事。我们的意愿就是这个，除了这个之外的见解怎么衡量？这样祈请。再次回答：法的自性没有境心二者，认为有境心二者，根本上就是错误的。无论显现什么存在什么，心的自性显现并存在。心性觉悟，除了心之外，如果说有什么法存在，过去现在未来三世诸佛都没有说过，从平等性的法界中没有动摇殊胜。这样宣说了。瑜伽行派提出的辩驳：又，一切法都超越于自己的心，虽然显现内外一切法，但除了显现自己的心之外，没有什么显现为其他的境。对显现二者没有执着，就是不显现达到究竟。不显现的自性也显现并产生各种各样，显现也达到究竟。各种各样的显现舍弃了断灭的边，从显现本身没有执着而排除了常有的边。这样，知道显现没有自性之后，什么显现也不需要遮破，我们的意愿就是这个，除了这个之外的见解怎么衡量？这样祈请。再次回答：法性觉悟，除了心之外，怎么会有其他的法见？法性觉悟，如果不了解心的自性，因为习气产生消散而认为是本质，所以是错误的。显现存在，没有显现的因缘。由于分别念的力量，心本身显现为存在。
English
Therefore, the nature of mind is good in essence, so it is correct. It is said in this way: Without object, purity, in essence, there is no fabrication. In appearance itself, it is separate from all things. Transcending actions, the King of Wisdom is supreme. Thus it is proclaimed, it is very special. The rebuttal raised by the Sutra Practice School: Furthermore, the nature of all dharmas transcends the inner mind and the outer objects. If one does not examine the appearance of various objects, it is only a matter of feeling happy. If one examines, it is unbearable to examine, if one analyzes, it is unbearable to analyze, because in the ultimate sense, things do not exist at all, so they are inherently separated from all causes and conditions, and remain in a state of not having been transcended from the beginning. The inner mind is also separated from the basis of arising, because from patience to non-awakening and non-arising, from the dharma of the two, object and mind, and non-fabricated things, one acts in a way that does not fabricate things. Our intention is this, how can we measure views other than this? Thus he prayed. Reply again: The nature of dharma does not have the two, object and mind, to see the two, object and mind, is fundamentally wrong. Whatever appears, whatever exists, the nature of mind appears and exists. Mind-nature enlightenment, apart from mind, if there is any dharma, the Buddhas of the three times have not said it, and it is supreme without moving from the realm of equality. Thus it is proclaimed. The rebuttal raised by the Yogachara School: Furthermore, all dharmas transcend one's own mind, although all inner and outer dharmas appear, but apart from the appearance of one's own mind, there is nothing that appears as other objects. Not clinging to the two appearances is the ultimate in non-appearance. The nature of non-appearance also appears and arises in various ways, and appearance also reaches the ultimate. Various appearances abandon the extreme of annihilation, and from appearance itself, non-attachment eliminates the extreme of permanence. In this way, knowing that appearance has no nature, there is no need to negate any appearance, our intention is this, how can we measure views other than this? Thus he prayed. Reply again: Dharma-nature enlightenment, apart from mind, how can there be other dharma views? Dharma-nature enlightenment, if one does not understand the nature of mind, it is wrong to regard it as essence because habits arise and dissipate. Appearance exists, there is no cause for appearance. Due to the power of discrimination, the mind itself appears to exist.
Chinese
我。 将有边际存在的根源归结为一。 由于将各种显现的习气视为实有。 自明大界原本无别。 超越显现与不显现的行境而殊胜。 如是宣说。 玛哈瑜伽者驳斥道：无生本净如虚空般的自性中，方便的示现显现为本尊坛城，然显现而无自性，故了悟为平等而不杂染。彼亦如是说： 无生本净的自性中，方便的示现生起的星辰亦然，行境上不执著，如皓月的坛城，显现上无实，如明镜中的影像，平等而不杂染，如彩虹的纹路。善巧方便者如是行持时，甚深智慧不耽著于平等，除此以外，以何种见解来驳斥？如是出现。既而问道：除此以外还有什么见解？再次回答道：法性自性觉性的心性，自明智慧原本离勤作，无勤作的法界中任运成就，断绝一切作用，故意识不散乱。以离勤作之心的缘故，无生本净的自性中，自明法界中智慧顿生而殊胜。如是宣说。 阿努瑜伽者驳斥道：从二障清净的法界中，果位智慧的坛城自显现而未能了悟，如今勤作亦无有必要。了悟原本任运成就的自性而安住的见解。彼亦如是说：清净二障的法界中，果位智慧的坛城显现。无勤作而任运成就，除此以外没有未能了悟的见解。我等的意愿即是如此，除此以外还有什么可以驳斥的？如是请问。再次回答道：除了二障清净的法界以外，除此之外又有什么其他的宗见呢？法界与智慧无二无别而广大，无勤作而原本是法界的体性，任运成就故原本无所作为，广大周遍如虚空般，当昆图桑波（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的游戏显现之时，无法计算分别的数量，从无所缘如虚空般明亮的法界中，无有分割而任运成就故殊胜。如是宣说。此见解之差别，金刚亦……
English
Me. Summarizing the root of existence with boundaries into one. Because of seeing the habitual imprints of various appearances as real things. The great state of self-awareness is originally inseparable. Transcending the realm of appearance and non-appearance, it is supreme. Thus it was proclaimed. The Anuyoga refutes: In the nature of unborn, primordially pure, like the sky, even the magical display of means appears as a mandala of deities. However, since appearance lacks inherent existence, it is realized as equal and unmixed. Furthermore, it is said: In the nature of unborn, primordially pure, even the magical display of means, like the appearance of stars, is unattached in conduct, like the mandala of the moon, unreal in appearance, like reflections in a mirror, equal and unmixed, like the patterns of a rainbow. When skilled practitioners act in this way, profound wisdom does not cling to equality. What view could refute this other than this? It arises thus. When asked, "What view is there other than this?" the reply is given again: The nature of reality is the mind itself, the self-aware wisdom is primordially free from effort. Spontaneously present in the realm of effortless activity, completely free from action, therefore consciousness does not scatter. Because of being with a mind free from effort, in the nature of unborn, primordially pure, wisdom arises spontaneously from the realm of self-awareness, making it supreme. Thus it was proclaimed.
English
I, Yangwang Terdaga, have entrusted the key to treasure revelation, the seal is clear. Distinguishing the aspects of view. A thi. Seal, seal, seal. Secret. GAHYA. In the manuscript of Terdag Lingpa, Padma Gyurme Gyatso copied from the manuscript of Panchen Ngari Pa.
Chinese
金色的精華。正如純淨的黃金不被污垢沾染一樣。自己的心性也不被污垢沾染。普賢金剛薩埵的種姓是菩提心。自明無生的菩提心執持。自明無生的菩提心若能通達其義。則能同時壓制佛陀、持明、本尊三者。如果修習，自己的心本來就是佛。心與佛本來就不是二。心沒有變動，所以能同時壓制三者。如果這樣了悟，就是不散亂的大修行。如果從那之外修習，會有修行的嚴重過失。突然強烈的貪慾生起，以及強烈的嗔恨生起，以及強烈的我慢生起，以及強烈的嫉妒使心煩亂，以及自以為是的觀點，以及輕視他人觀點等等。是三摩地的嚴重過失。如是說。如果能認識到這些都是自己的心，那麼就會在自生的智慧中，自生自滅地解脫，不會從那裡退轉。如果不能真正認識到那是自己的心，就像強壯的人無法忍受的劇烈疼痛一樣。這個口訣金色的精華，交付給楊旺掘藏師的掘藏能力。嘉嘉嘉。
English
The Secret Golden Drop. Just as pure gold is not stained by impurities. One's own mind is not stained by impurities. The lineage of Samantabhadra Vajrasattva is Bodhicitta. Self-aware, unborn Bodhicitta holds. If self-aware, unborn Bodhicitta realizes the meaning. Then one subdues the three: Buddha, Vidyadhara, and Ishta Deva, all at once. If one meditates, one's own mind is originally Buddha. Mind and Buddha are originally not two. Because the mind is without change, one subdues the three all at once. If one realizes in this way, it is great meditation without distraction. If one meditates differently from that, there are severe faults in meditation. Suddenly, great attachment arises, and strong hatred arises, and strong pride arises, and strong jealousy agitates the mind, and being conceited about one's own view, and disparaging the views of others, etc. These are severe faults of Samadhi. Thus it is said. If one knows and recognizes these as one's own mind, then in self-born wisdom, one is liberated self-born and self-pacified, and there is no falling away from that. If one does not truly recognize that as one's own mind, it is like an unbearable, intense pain for a strong person. This pith instruction, the Golden Drop, is entrusted to the treasure-revealing skill of Yangwang Terton. Gya Gya Gya.
Chinese
这是被束缚的。阿那瑜伽的观点是：显现为事物的一切都显现为普贤王如来的游舞，而它们全部没有自性则是普贤王佛母，这两者无二无别被称为佛子大乐，是为法身。或者说，觉性向外显现是普贤王如来的游舞不间断，显现为枝叶是普贤王佛母的虚空界完全清净，没有意义产生，那无二的觉与心被称为佛子大乐，被认为是法身。即便如此，也没有如实证悟大圆满阿底瑜伽的见解，即使一切法都是智慧的显现，但其中仍然存在好坏、取舍的差别，对这种观点感到羞愧。也就是说，仅仅是执着于被称为普贤王佛母的一方，以及一切法自性清净的一方，以及两者泯灭的一方，这样只能证悟片面，而没有触及大圆满的真实含义。按照阿底瑜伽的观点，超越了不可思议的法身，自己的心性从原始以来就是完全清净的，是无边无际的大法身，没有任何好坏、取舍也是它，不舍弃任何事物也不执着于任何事物也是它，一切法自性清净也是它，不不清净也是它，这二者无二无别也是它，不间断地存在二元对立也是它，它本身没有生灭，但生灭的存在也不间断。就这样无偏颇地遍布一切。朗拉也说：“自性不确定为一，如何观察就如何显现。”意思是：如其所是，就是那样。又说：“不确定的彩虹色，显现为种姓的遍布。”因此，从一切方面来说，都是没有阻碍、完全圆满的。广大无边，不偏袒任何一方，一切显现中自然显现，最终与一切分离，在显现为任何事物时，又什么都不是，是一切法的本体，也是寂静的大自在。对此，摩诃瑜伽和阿那瑜伽没有如实证悟，也不能这样说。
English
This is bound. The view of Anuyoga is: all that appears as objects appears as the play of Samantabhadra, and the fact that all of them have no self-nature is Samantabhadri, and the inseparability of these two is called the Son Great Bliss, which is considered the Dharmakaya. Or, the outward manifestation of awareness is the uninterrupted play of Samantabhadra, and the appearance as branches and leaves is the completely pure space of Samantabhadri, without the arising of meaning, and that non-dual awareness and mind is called the Son Great Bliss, which is considered the Dharmakaya. Even so, the view of Atiyoga of Dzogchen is not realized as it is, even though all dharmas are one in the appearance of wisdom, there are still differences of good and bad, acceptance and rejection. There is shame for such a view. That is, merely clinging to the side called Samantabhadri, and the side of all dharmas being naturally pure, and the side of the annihilation of the two, one can only realize a partial aspect, and does not touch the true meaning of Dzogchen. According to the Atiyoga view, it transcends even the inconceivable Dharmakaya, one's own mind is primordially pure, it is the infinite great Dharmakaya, and the absence of any good or bad, acceptance or rejection is also it, not abandoning anything and not clinging to anything is also it, all dharmas being naturally pure is also it, and not being impure is also it, the non-duality of these two is also it, and the uninterrupted existence of duality is also it, it itself has no birth or death, but the existence of birth and death is also uninterrupted. Thus, it is impartially pervasive. Lang also said, "Since self-nature is not fixed as one, it appears as it is examined." Meaning: As it is, so it is. It also says, "The uncertain rainbow color appears manifestly as the pervasion of the family." Therefore, from all aspects, it is unobstructed and completely perfect. Vast and boundless, not biased towards any side, naturally arising in all appearances, ultimately separate from all, and when appearing as anything, it is nothing, it is the essence of all dharmas, and also the great peaceful sovereign. To this, Mahayoga and Anuyoga have not realized as it is, and cannot speak thus.