Chinese
又说：『在此清净的正法身中，你自身就拥有，不要向外寻求。』智慧上师大续中说：『种姓之子啊，菩提心之精华，自身显现为菩提，是无需依赖他果，确定无疑的智慧。』又说：『在降伏非天之战的续部中，果的智慧通彻无碍，却被时间的障碍所遮蔽。因为没有将根本转化为道用，果才会受到阻碍。对于依赖时间的人来说，果不会被遮蔽，而是被时间所遮蔽，依赖时间是无法获得的。果在基础上丧失，名相在言辞上丧失，珍宝在书本上丧失，显现于体验中丧失，这些都是果在意识显现中丧失。将果寄托于未来，是偏离正道的行为，是二元对立的自我解脱的障碍，是未能找到原始解脱、基础圆满的把握。因此，要重视要诀、反击和消除障碍这三者，缺少这三者，果就会被毁坏。』如此说。见、修、行、果，以及基、道、果全部融入唯一的菩提心中，却未能直接认识到自生任运的大果。将见解作为基础，修行作为道路，行为作为助伴，期望像从种子中生出果实一样，产生原始的三身及其事业，这被称为执着于名相之匣，是偏离正道的行为。珍宝之聚中说：『如果不懂得一切法皆为一味，执着于名相之词，就像身体背负着无法承受的重担。』如此说。这与之前的解释略有不同，因此产生了两种说法。但这也有深刻的意义，值得接受。第二，简要解释其含义：如果将上述的偏离、障碍和错误归纳起来，那么，具有自性光明，是能增长的种姓，本来就存在于自身中的精华智慧，由于没有通过四种秘密来确定，所有的偏离都包含于此。因此，见、修、行、果无别的要点或根本就是它本身。普贤心髓中说：『见、修、行无别为一，你却将见、修、行视为三者，这是错误的。』又说：『在圆满力中，舍弃一切分别念，才是见、修、行的命脉。』又说：『在意义显明中，见解
English
Furthermore, it is said: 'In this pure and genuine Dharmakaya, you possess it within yourself; do not seek it elsewhere.' In the Great Tantra of Primordial Wisdom Guru, it says: 'Son of lineage, the very essence of Bodhicitta manifests as Bodhi itself; it is the wisdom of certainty, without reliance on other fruits.' Also, it is said: 'In the Tantra of Averting the War of the Asuras, the fruit of wisdom is unobstructed and clear, yet it is obscured by the conditions of temporal veils. Because the fundamental ground has not been transformed into the path, the fruit is lost to conditions. For those who rely on time, the fruit is not obscured, but rather obscured by time; it is impossible to attain by relying on time. The fruit is lost on the ground, names are lost on words, treasures are lost on books, and appearances are lost on experiences; all these are the fruit lost in the realm of mental appearances. To plant the fruit in the future is to stray from the true meaning; it is the obscuration of non-duality and self-liberation; it is failing to find the confidence of primordial liberation and fundamental completion. Therefore, value the three: key points, counteracting, and dispelling obstacles; lacking these three, the fruit is ruined.' Thus it is said. View, meditation, conduct, and result, along with ground, path, and fruit, all converge into the single essence of Bodhicitta, yet without directly recognizing the spontaneously accomplished great fruit. Taking view as the ground, meditation as the path, and conduct as a companion, expecting the original three Kayas and their activities to arise like fruit from a seed, this is called clinging to the box of names and terms, which is a deviation. In the Heap of Jewels, it says: 'Without understanding that all dharmas are of one taste, clinging to the truth of names and terms is like carrying an unbearable burden on the body.' Thus it is said. This differs slightly from the previous explanation, thus two versions arise. However, this also has profound meaning and is worth embracing. Secondly, to briefly explain its meaning: If we summarize the aforementioned deviations, obscurations, and errors, then the essence of wisdom, the luminosity of its nature, the lineage of its increase, which is inherently present within oneself, is not ascertained through the four secrets; all deviations are contained within this. Therefore, the key point or fundamental basis of the inseparability of view, meditation, conduct, and result is that very essence. In the Heart Fire of Kunsang, it says: 'View, meditation, and conduct are inseparable and one, but you mistake view, meditation, and conduct as three; this is an error.' Also, it says: 'In the Perfection of Skill, abandoning all conceptual thoughts is the very lifeblood of view, meditation, and conduct.' Also, it says: 'In the Clarity of Meaning, the view