English
Is the teacher! Also, from the gathering of the intentions of all Buddhas, transforming the fruit into the path, uniting them equally at once. Thus it is said. Also, here, the five paths are integrated into the continuum: Recognizing the lama as the actual Buddha, offering possessions, enjoyments, body, and life without any reservation, and accumulating merit is the path of accumulation. The lama introduces through symbols and methods, integrating it into one's own continuum, is the path of preparation. The meaning is clear, non-conceptual, blissful, the essence is inseparable, and at the time of inseparability, seeing the meaning where even the subtle and profound limits of the mind or the limits of words, whether to differentiate or not to differentiate, do not exist, is the path of seeing. Habituation and familiarization with that meaning is the path of meditation. The meaning becomes manifest, realizing the unchanging nature of the three times, and gaining stability is the path of consummation. Also, the meaning, the meaning where even the subtle and profound limits of the mind do not exist, the vajra of the nature of reality, free from effort, the middle way that does not fall to any extreme, the straight path without deviation. Also, in the root tantra, "Secret Wisdom": "Free from three extremes is the Buddha, free from roots is the straight path of the middle way, there is no entering into the path of extremes." Thus it is said. Also, in the meditation tantra, "Secret Wisdom": "Entering the path without distinctions, all at once, also, the cause itself is the fruit, there is no obtaining it from outside." Thus it is said. Since abiding in the nature of reality is the supreme meaning, also, in the Great Perfection, the Fourth Guru: "Taking Vajrasattva, the essence of space, as the path, the meaning of reality is beyond words, without action, it is naturally liberated, without clinging, it is the path to Buddhahood, without movement, it is the supreme path, without abiding, it is the Buddhafield." Thus it is said. Also, in the Precious Light of Oral Transmission: "Not abiding in the cause, reaching the ultimate, is the fruit of the Great Vehicle's Perfection." Thus it is said. In the root tantra, "Secret Wisdom": "That self-born secret Dharmakaya, the very moment of thought is the fruit." Thus it is said. So, by making the six perfections, the homogenous cause of the cause, or the four perfections, the homogenous cause of the fruit, as the path, does it become the supreme path? If asked thus, those dharmas that generate the path, becoming the cause for accomplishing the fruit, are not the supreme path! Also, the Blessed One
Chinese
已逝者如是宣说：色蕴不能现证成佛，受蕴、蕴、六或四度也不能现证成佛。那是什么缘故呢？因为那些法都是现前积聚所造作的。 善现，然而那些法可以作为生起和修持道的因，但不是为了获得果位。 如是宣说。 那么，以什么成佛呢？ 世尊如是宣说：一切法不作而成佛，不现前作，不现前积聚而证得佛果。 如是宣说。 如上，上师以表示和言语所开示的意义，心性本来自始至终未被任何人造作和改造的实相，与三时无有分离，无有明暗，无有生灭，具备四法，证悟了不作之义，无需期待从其他地方获得果位。 并且，在根本续《智慧秘密》中说： 从本以来安住于法身， 不要从其他地方寻找佛陀。 如是宣说。 在《十万般若波罗蜜多经》中说： 不要对圆满正等觉生起贪欲， 无有贪欲即是圆满正等觉。 如是宣说。 那么，以果为道，以因为道，六度是舍弃还是修持呢？不是舍弃，在《耳传宝鬘》中说： 不可思议，无分别的意境中， 其本身就具足六度。 如是宣说。 那么，以果之近因生起次第为道，四度是舍弃还是修持呢？不是舍弃，在《喜金刚》中说： 无有禅定，也无有禅定者， 无有本尊，也无有咒语， 在无有戏论的自性中， 本尊和咒语真实具足。 如是宣说。 因此，心性事物之实相，以明空故，什么也不舍弃，以无分别故，不住于任何事物，以无二的安乐故，不依赖于任何一方，本体不可分割故，三身无需从他处求得。在不可分割之时，对于可分割或不可分割的思维之边际，或者言语之边际，哪怕是极其细微之处也不存在，无念自生的智慧具备四法，任运成就，不作而成，因此是殊胜究竟的阿底之义。
English
The departed one thus declared: Form cannot be fully realized to attain Buddhahood. Feeling, aggregates, and the six or four perfections also cannot be fully realized to attain Buddhahood. Why is that? Because all those phenomena are manifestly compounded. Subhuti, however, those phenomena become the cause for generating and accomplishing the path, but not for obtaining the fruit. Thus it is said. Then, by what does one attain enlightenment? The Blessed One declared: Without making all phenomena, one becomes a Buddha. Without manifest making, without manifest compounding, one attains Buddhahood. Thus it is said. As above, the meaning indicated by the guru's signs and words is that the nature of mind, from the very beginning, is the reality that has not been made or altered by anyone, inseparable from the three times, without clarity or obscurity, without arising or ceasing, possessing four qualities, and realizing the meaning of the uncompounded, there is no expectation of obtaining the fruit from elsewhere. Moreover, in the root tantra, "Secret of Wisdom," it is said: From the very beginning, abiding in the Dharmakaya, do not seek a Buddha from elsewhere. Thus it is said. In the "One Hundred Thousand Prajnaparamita," it is said: Do not generate desire for the perfectly complete Buddha. Absence of desire is the perfectly complete Buddha. Thus it is said. Then, by making the fruit into the path, if the cause is made into the path, are the six perfections abandoned or practiced? They are not abandoned. In the "Precious Rosary of Oral Transmission," it is said: In the inconceivable, non-conceptual contemplation, that itself possesses the six perfections. Thus it is said. Then, by making the generation stage, which is the concordant cause of the fruit, into the path, are the four perfections abandoned or practiced? They are not abandoned. In the "Hevajra Tantra," it is said: There is no meditation, nor a meditator. There is no deity, nor mantra. In the nature of non-elaboration, deity and mantra are truly complete. Thus it is said. Therefore, the reality of the nature of mind, because of clarity, nothing is abandoned. Because of non-conceptuality, it does not abide in anything. Because of non-duality and bliss, it does not rely on one side. Because the essence is indivisible, the three kayas do not depend on anything else. At the time of indivisibility, even the slightest subtle limit of thought or word, whether to divide or not to divide, does not exist. That non-conceptual, self-arising wisdom possesses four qualities and is spontaneously accomplished and uncompounded, therefore it is the ultimate and supreme meaning of Ati.
Chinese
好。此外，在《密咒意义之量》中说：“未舍弃，不住留，不依赖，圆满具足，远离一切名言之果，乃是自生任运，非造作而成，因此，堪为果之王。”这与上述说法相符。在《见解与虚空边际等同之续》中说：“九乘之究竟，乃是阿底之义，不思，无生故为阿，不修，融入法界故为底，因此称之为阿底。”这是道的至高者。具缘者无需勤奋即可解脱。意思是说，具缘且与此诀窍相遇的一切众生，无需身语的勤奋努力，仅凭觉知即可，因为此乃本自具有之义。此外，在《耳传珍宝之光》中说：“无勤任运于智慧觉性之状态，彼即是自性安住。”如是说。在《禅修续·智慧圆满》中说：“如实智慧之意行，本自如是故无需造作。”如是说。在《耳传珍宝之光》中说：“不可思议之见解，乃是觉性自住之当下，证悟心要之义，远离作为，融入自明觉性之状态。”如是说。解脱并非由他处自生。意思是说，如来藏，心性事物之实相，本自存在于自相续中，因具足四法而证悟其义后，并非从此心转移至他处而成佛，而是证悟自心性事物之实相，从而从能取所取轮回之痛苦中解脱，此佛陀乃是从自身而生，并非从他处解脱而成佛。此外，在《大圆满虚空大》中说：“清净大者薄伽梵，安住于觉悟之薄伽梵，一切众生皆具自性，即使颠倒分别，解脱亦是自生而非他生。”如是说。此外，证悟自心性事物之实相，即便是细微的思维边际也不安住的意义后，为了使尚未如此证悟的众生从轮回的痛苦中解脱，我于法界清净中成佛，并以二种色身显现于众生的显现中，行引导众生之事，于法界中远离戏论之
English
Okay. Furthermore, it accords with what is stated in "The Measure of the Meaning of Secret Mantra": "Not abandoned, not abiding, not dependent, completely attained, That fruit is free from all terms. Because it is self-arisen and spontaneously accomplished, not made, It is estimated to be the king of fruits." It is also stated in the tantra "View Equal to the Limit of the Sky": "The ultimate of the nine vehicles is the meaning of Ati. Because it is unthought, it is unborn, hence A. Because it is unmeditated, it dissolves into the sphere, hence Ti. Therefore, it is called Ati." That is the supreme path. The fortunate are liberated without effort. That is, all who are fortunate and encounter this instruction do not need to make effort with body and speech, but it is sufficient to recognize that meaning that is inherently within oneself. Moreover, it is stated in "The Light of the Precious Oral Transmission": "Effortlessly, in the state of wisdom awareness, That itself is naturally settled." It is said. It is stated in "The Tantra of Meditation, Perfection of Wisdom": "The mind moves as wisdom is, Because it is inherently so, there is no need to do anything." It is said. It is stated in "The Light of the Precious Oral Transmission": "The inconceivable intention is The self-abiding of awareness itself. Realizing the meaning of the essence, free from action, One enters the state of self-luminous awareness." It is said. Liberation is not measured by self-arising. That is, the essence of the Sugata, the reality of mind itself, is inherently present in one's own being, and upon realizing its meaning by possessing the four qualities, one does not become a Buddha by transferring from this mind to another place, but by realizing the reality of one's own mind itself, one is liberated from the suffering of grasping and clinging to samsara. That Buddha arises from oneself and is not liberated from another place to become a Buddha. Moreover, it is stated in "The Great Perfection, Great Sky": "The greatly purified Bhagavan, The Bhagavan who abides in enlightenment, Naturally abides in all beings. Even if one conceptually thinks perversely, Liberation is self-arisen and not from another." It is said. Furthermore, after realizing the meaning of one's own mind itself, the reality of things, in which not even the slightest edge of the mind abides, in order to liberate those sentient beings who have not realized it in this way from the suffering of samsara, I become a Buddha in the completely pure realm of the Dharma, and then, appearing in the appearances of sentient beings in two forms, I perform the work of guiding beings, and in the realm of the Dharma, free from elaboration,
Chinese
当清净的真义显现，即使没有分别念也能起作用，如同对鹏鸟的佛塔进行加持，使其成为龙的克星，即使鹏鸟的面具没有分别念，但凭借加持的力量，它也能成为龙的克星，使其无法造成伤害。同样，法身虽然没有分别念，但凭借为利益他人而发菩提心和祈愿的加持，它会在他人的显现中化现为色身的二身，成为引导众生的主要力量，平息轮回的痛苦，并能使众生从解脱中获得涅槃。因此，虽然本体未曾超越一个，但实际上，不分别念的是法身，为了利益他人而显现的是化身，为了二者的利益而带来安乐的是报身。三身本体不可分割，对于说可分割或不可分割的思维或言语的细微之处也不执着，而是在一个状态中圆满获得。正如根本续《智慧秘密》中所说：“我的本体是法身，远离一切戏论的边际，与戏论的边际完全相应，智慧的流动完全止息，凭借祈愿的威力和所化众生的业力，二身的出现而完全圆满。”又如其中所说：“凭借祈愿的威力和所化众生的业力，加持和功德的本体殊胜，此处三身处于一个状态。”因此，证悟法性金刚桥梁的瑜伽士不会再转生，而是在一生一世中成佛，就像无需分别念就能满足一切需求的如意宝珠一样。为了自己的利益是法身，为了他人的利益是化身，为了二者的利益是圆满报身，无需任何努力就能自然获得三身。智慧秘密有身续、语续、意续、功德续、事业续五种。其中，智慧秘密事业续中说：“未经造作而证悟法性的瑜伽士，不会再转生，将获得珍贵的佛果，无需任何努力，三身自然显现。”以上讲述了在意义体验显现时，修行的体验。意义的确定