English
It is the way of abiding with the certainty of existence. For example, when a vase appears, there is no vase, the appearance of the vase is an illusion. After that, there is the Dharmakaya that ordinary people cannot see. That is the reality of the vase. It is the way of abiding. It is the nature. It is the self-image. Similarly, you also appear as a person with body, speech, and mind, and others also see you. This is an illusion. It is the way of appearance, not the reality. Such a person with body, speech, and mind has never existed, and has not been established from the beginning. You appear as one person, but at the time of appearance, there is no person in reality. In illusion, a person appears to exist. Regarding the appearance as a person, other ordinary people also cannot see it. You also abide in the unrecognized, all-pervading Buddha Dharmakaya. That is your reality. It is the way of abiding. It is the nature. It is the self-image. For example, just as there is a pit inside a fruit, but people cannot see it, so it is called essence. The universally existing Dharma is the Tathagata. Although it exists, it is essence because it cannot be seen. Therefore, you have the Tathagatagarbha. You are one who possesses the Tathagatagarbha. How is that so? Because all the container and contents that appear to you, and your body, speech, and enjoyment, all seem to be appearances of your consciousness. All of these are contained in one's own consciousness. There is nothing other than consciousness. These consciousnesses, various thoughts, are also nothing other than the radiance of this clear and aware mind. It is like a reflection appearing on water. This clear and aware mind is the Alaya consciousness. The former lamas called it indestructible ignorance. It exists in the nature of the habit of leaking pleasure. If you know how to look inward, even foolish people can experience and confirm this now. It is what is seen. It is the self-aware conventional truth. This is just an appearance, not the reality. The continuous awareness appears nakedly, but it is not established as it appears, it is an illusion. In the place where this exists, there is the Buddha who pervades the Dharmadhatu. That is the reality of this mind. It is the way of abiding. It is the nature. It is the self-image. This present mind is not the nature of the mind. It is not the reality. The reality of this mind is
Chinese
即是如来藏。此圆满正等觉如实知晓。十地菩萨清晰照见。八地九地菩萨仅能略微见到。处于不清净七地的菩萨仅能见到一角。声闻缘觉圣者，若无甚深密咒方便，凡夫菩萨唯有通过信心才能领悟，无法亲见。普通凡夫即便凭借信心也无法领悟。如班智达大学者佛护、善护、月称、智藏、莲花戒等，若无以信心领悟此法的福报，那么西藏的讲法者和禅修者，即使拥有再多的财富和名声，以及那些借助黑方鬼神行事业的人，又怎能对此法生起信心呢？更不用说证悟了，甚至连听闻的福报也难以获得。因此，你能够听闻此法是很好的。如果理解并生起信心，那就更好了。由于甚深密咒是殊胜的方便，即使是初学者也能略微见到。你所见到的明点如念珠般相连，毫无疑问，那就是如来藏的自光。不仅如此，它本身也是如来藏。其原因是，那个心髓并非空荡荡一片，并非一片漆黑，并非一无所有，也并非圆滚滚的一个东西。它是远离戏论，显现一切形象，遍布一切处，无有远近之分的。既然说是远离戏论，显现一切形象，那么你或许会想，现在这无法把握的念头，以及显现的各种平凡业相，是否就是它呢？看看其他人怎么说。或许大多数人都会这么说。即使他们那样说，也只是一派胡言。生起贪欲时，就没有嗔恨。生起嗔恨时，就没有贪欲。见到马时，就没有牛。见到牛时，就没有马。听到悦耳的声音时，就不会生起厌倦。听到难听的声音时，就不会生起欢喜。安住时就不会行走，行走时就不会安住。那都落入了片面之境。什么是显现一切形象呢？就是跟随见、闻、行、为、分别念的，那被称为戏论。什么是无戏论呢？就是希望将这些业相幻觉视为远离戏论，显现一切形象，这些想法，你...
English
That is the Sugatagarbha. This is known as it is by the fully enlightened Buddha. Bodhisattvas of the tenth bhumi see it clearly. Those of the eighth and ninth bhumis see only a general outline. Those abiding in the impure seventh bhumi see only a corner of it. Noble Hearers and Solitary Realizers, and without the profound methods of Secret Mantra, ordinary Bodhisattvas can only realize it through faith, but cannot see it directly. Ordinary common people cannot realize it even through faith. Even great scholars like the pandita Buddhagupta, Sthiramati, Chandrakirti, Jñanagarbha, and Kamalaśīla, if they do not have the merit to realize this Dharma through faith, then what need is there to say that Tibetan teachers and meditators, who have great wealth and fame, and those who accomplish activities through black magic, can generate faith in this Dharma? Let alone realization, they may not even have the merit of hearing it. Therefore, it is good that you have heard this. If you understand and have faith, that is even better. Because profound Secret Mantra is a great method, even beginners can see a glimpse of it. The bindus like a string of beads that you have seen, without a doubt, are the self-radiance of the Sugatagarbha. Moreover, it is also the Sugatagarbha itself. The reason for this is that the essence is not something empty and hollow, not something dark and murky, not something that is nothing at all, and not something that is round and globular. It is free from elaboration, appearing in all forms, pervading all places, without near or far. Since it is said to be free from elaboration and appearing in all forms, you might think, is it this ungraspable mind of the present, and the various ordinary karmic appearances that arise, is that it? See what others say. Most people will probably say that. Even if they say that, it is just nonsense. When desire arises, there is no hatred. When hatred arises, there is no desire. When a horse is seen, there is no cow. When a cow is seen, there is no horse. When pleasant words are heard, weariness does not arise. When unpleasant words are heard, joy does not arise. If one stays, one does not go. If one goes, one does not stay. That falls into a one-sided extreme. What is appearing in all forms? That which follows seeing, hearing, doing, and thinking is called elaboration. What is non-elaboration? It is hoping to regard these karmic illusions as free from elaboration and appearing in all forms, these thoughts, you...
Chinese
把粪土看成黄金，真是太荒谬了。所谓的离戏和一切相，就是在不净的业力显现的错觉都消失之后，自明自显的胜义谛实相存在。那即是所谓的离戏。那本身就是轮回和涅槃一切相，从本初就恒常显现，永恒不变，这就是所谓的一切相。誓言无法完全表达它，这样说之后，心中会有一种不会错乱的显现方式。比如，一块被泥土覆盖的珍贵宝石，从一个方向剥开，首先会看到针尖大小的宝石。看到针尖大小的光芒，那就是宝石。同样的，如来藏，称为乐空双运，也是不变的安乐。也是具足一切功德。它就像蓝宝石一样。遮蔽它的根本是漏乐的习气和业风。宝石被干燥的泥土覆盖，什么也看不见。通过作禁行，修持不动的三个要点。这样，业风会稍微停止，明点会稍微显现。这就像把外面的泥土从一个方向剥开一样。虽然心髓是一切相，但其他的相没有看见。你将会看到明点念珠相。例如，剥开泥土，看到针尖大小的宝石一样。因此，看到明点念珠，这就是见到如来藏的原因。那么，如果认为这与之前将空性、色、识确定为实相相违背，那是不矛盾的。一般来说，识和智慧就像黄金和金锈一样，位置不同但本质相同。得到黄金就得到金锈，触摸黄金就触摸金锈，看到黄金也看到金锈一样。因此，显现为如来藏和显现为识并不矛盾。大臣的仆人也是国王的仆人一样。然而，在这种情况下，就像黄金在地下，却说光在地上一样。太阳的光芒照射到镜子和水上，然后反射出来，即使说镜子的光芒和水的光芒驱散了黑暗，但实际上是太阳的光芒照射到它们上面才驱散了黑暗。在黑暗中点燃酥油灯，有灯罩或罩子，灯
English
It is utterly absurd to see gold in manure. The so-called freedom from elaboration and the all-encompassing aspect refer to the ultimate reality that is self-aware and self-illuminating, existing in the space where all impure karmic appearances and illusions have vanished. That is what is called freedom from elaboration. That very thing is the aspect of all of samsara and nirvana, constantly and immutably arising from the very beginning, which is called the all-encompassing aspect. Vows cannot fully represent it, but by saying this, there is an unmistaken way of appearing in the mind. For example, a precious jewel covered with clay. If you scrape it from one side, you will first see a jewel the size of a needlepoint. Seeing a tiny light like a needlepoint, that is the jewel. Similarly, the Sugata-garbha, called the union of bliss and emptiness, is also unchanging bliss. It is also endowed with all perfections. It is like a sapphire. The root of obscuration is the habitual patterns of leaking pleasure and karmic winds. The jewel is covered with dry mud, so you can't see anything. Meditate on the three immovables through the door of action binding. This will slightly stop the karmic winds, and the bindu will be slightly revealed. It is like scraping the outer clay from one side. Although the essence is the all-encompassing aspect, the other aspects are not seen. You will see the aspect of the string of bindus. For example, scraping away the mud is like seeing a jewel the size of a needlepoint. Therefore, seeing the string of bindus is the reason for seeing the Sugata-garbha. Now, if you think that this contradicts the previous establishment of emptiness, form, and consciousness as reality, it is not contradictory. Generally, consciousness and wisdom are like gold and gold rust, so there is no difference in location. If you get gold, you get gold rust. If you touch gold, you touch gold rust. If you see gold, you also see gold rust. Therefore, it is not contradictory to appear as the Sugata-garbha and to appear as consciousness. The minister's servant is also the king's servant. However, in this case, it is like saying that gold is underground, but light is on the ground. When the sunlight shines on a mirror and water and then comes out, even if you say that the light of the mirror and the light of the water dispel the darkness, in reality, it is the sunlight that shines on them and dispels the darkness. Light an oil lamp in the dark, and there is a lampshade or cover for it.
Chinese
从“有”之外显现出见到各种形象的现象，实际上是从光蕴中产生的显现。但最初就是灯的显现，所以灯的显现和光蕴的显现没有区别。同样，在彻底从一切遮障中解脱之前，智慧的显现和意识是混合的。现在除了明点相续之外，什么也看不到，所以你的显现显得有大小、偏颇。不变的安乐是遍布虚空的，但现在除了禅定时的微小安乐之外，没有体验过其他的安乐，从微小安乐和显现偏于一方的角度来看，是意识的显现。仅仅看到明点，以及仅仅是安乐的方面，是见到如来藏。这就像从丝绸或缝隙的眼中透出光芒一样，因此也可以说是如来藏的自光。另外，这种平凡的显现是从风的能量中看到的。由于漏乐的习气与根本识阿赖耶识相连，所以会产生烦恼和分别念。凭借具有作用束缚和三不动的力量，业风稍微停止，不净业相的一部分稍微清净，心性的光彩的一部分，光明征相稍微显现。显现后，稍微显示出明点，产生稍微的安乐，从而稍微摧毁漏乐的习气。在所有情况下，都被业风遮蔽。不变的安乐被漏乐遮蔽。作用束缚的风停止，虚空瑜伽摧毁漏乐。这两者结合，就成为显现和心识，以及能取和所取显现为不同的对治。此外，将业显现确定为心识，就成为业风的对治。将心识确定为空性，就成为转变安乐习气的对治。作用束缚不分别，就成为了认识显现为心识，心识为空性的方法，并成为摧毁遮障的因素。又比如，有一个金制的供塔，它被帷幕遮蔽。即使去触摸它，手也只能碰到帷幕，而碰不到供塔。如果执着于平凡的显现和心识，也是如此。无法触及智慧。如果从帷幕裂开的地方去触摸，即使不能清楚地看到供塔，也能触及到供塔。同样，如果将心专注于明点，就会显现为智慧的游舞。这样，一切显现都显现为心识，一切心识都显现为空性。这样，当显现和心识显现为无二时，一切显现都将显现为智慧。这样，一切显现都显现为智慧，就是一切显现都显现为空性的自性。这样，一切显现都显现为空性的自性，就是一切显现都显现为安乐的自性。这样，一切显现都显现为安乐的自性，就是一切显现都显现为光的自性。这样，一切显现都显现为光的自性，就是一切显现都显现为不变的自性。这样，一切显现都显现为不变的自性，就是一切显现都显现为自生的自性。这样，一切显现都显现为自生的自性，就是一切显现都显现为智慧的自性。这样，一切显现都显现为智慧的自性，就是一切显现都显现为大乐的自性。这样，一切显现都显现为大乐的自性，就是一切显现都显现为空性的自性。这样，一切显现都显现为空性的自性，就是一切显现都显现为法界的自性。这样，一切显现都显现为法界的自性，就是一切显现都显现为佛的自性。这样，一切显现都显现为佛的自性，就是一切显现都显现为自性成就的自性。这样，一切显现都显现为自性成就的自性，就是一切显现都显现为不变的自性。这样，一切显现都显现为不变的自性，就是一切显现都显现为常的自性。这样，一切显现都显现为常的自性，就是一切显现都显现为乐的自性。这样，一切显现都显现为乐的自性，就是一切显现都显现为无我的自性。这样，一切显现都显现为无我的自性，就是一切显现都显现为智慧的自性。这样，一切显现都显现为智慧的自性，就是一切显现都显现为佛的自性。