English
Not expecting to change places and attain liberation elsewhere, That is the definite liberation. To think that the place and land of liberation are elsewhere and to strive for that is extremely mistaken. Because of that reason, rather than self-restraint in oneself, Even having no expectation for other fruits is the gate of liberation without hope. Calling out, O small wise one, you thus explain that all the dharmas included in appearance, existence, samsara, and nirvana are bound by one mind, and realize them as equality, but merely hearing these will not lead to liberation. One must examine, familiarize oneself with, and habituate oneself to the nature of the reality and suchness of what has been said, and generate a deep experience in one's own mind, So that the four certainties of unchanging mind nature manifest. Afterwards, for the fortunate ones of noble lineage who follow, whose past aspirations have matured, and who possess the capacity to master the Great Perfection teachings, Explain these meanings truthfully and accurately. If they practice with one-pointedness, then all the blessings of the mind lineage of the Vidyadhara Humchen Kara (Tibetan) will be transferred like pouring water into a bowl. Without much delay, they will realize the state of the Victorious Vajradhara in one lifetime and attain liberation without a doubt. Thus he spoke. The body vanished silently. Fourth, it explains how all qualities are completely accomplished as the nature of the spontaneously accomplished jewel of inner radiance. Again, in the appearance of clear light experience, etc. Is the meaning that needs to be explained. Again, in the appearance of clear light experience, when meeting Manjushri Speech Lion, I asked this: Calling out, Teacher, Protector of the World, Ah! Although you have determined that all appearances of the vessel and essence world are inseparable from self-appearance as their own nature, please show me whether the names and realms of all the Buddhas exist separately in reality. When I asked this, the Teacher himself said: Great being, listen. Based on the All the qualities of the spontaneously accomplished jewel of the essence of the Dharmakaya Tathagatagarbha. Buddha and Buddha
Chinese
佛的刹土和佛父佛母宫殿等所显示的，在本基自性中自然圆满的是智慧，在其他处所如是成就所显示的是方便。在本基自性中，身和智慧功德一切圆满是胜义谛，在其他处所宣说具有器情世界是世俗谛。同样，本基如来藏自性的任运成就身和智慧的游舞是究竟义，在其他处所宣说佛刹和佛父佛母的名号和具有事物相状的一切都是不了义。随顺轮回之门等。未超出，即是说，随顺轮回之门而显示胜义谛和世俗谛是这样的：总的来说，轮回和涅槃二者都是任运成就珍宝的妙用所显现， 是如来藏的自性妙用，因为轮回和涅槃一切都未超出自己的神变。因此，对于所化恒常执着者，依赖世俗有勤作之道， 为了引导至胜义离戏的法界，随顺轮回之门而宣说的一切都是世俗谛。因此，对于众生错乱的显现，也显现为积累福德的众多门径。例如，像顶礼一样，仅仅是起身和坐下并非积累福德，但生起顶礼之心的虔诚恭敬和信心的清净念头，其生起福德聚的意义也是，因为是本基如来藏的一丝。同样，转绕也仅仅是习惯的抬脚和放下，供养供水也仅仅是用水杯量水，口中念诵也仅仅是说话而已并非善事，但对于这些生起清净明亮的念头，因为是法身如来藏的一丝，所以成为意义上的善事。同样，积累不善业也是，知道本基是众生，想法被强烈的杀心所驱使，行为对其他众生实际付诸行动，最终断绝了命根，或者对此随喜，因此成为不善，同样，在梦中也是对神殿等。
English
What is shown as the Buddha's realm and the palaces of the Buddha Father and Mother, etc., is wisdom when it is naturally complete in its own nature; what is shown as being accomplished in another place is skillful means. It is the ultimate truth that all the qualities of body and wisdom are complete in one's own nature, and it is the conventional truth to explain that there are vessel and sentient worlds elsewhere. Similarly, the spontaneous manifestation of the body and wisdom of the basis, the Sugata-garbha, is the definitive meaning, and all explanations of the names and objects of the Buddha-fields and the male and female deities in other realms are provisional. Following the gate of samsara, etc. Not beyond, that is, showing the ultimate and conventional truths in accordance with the gate of samsara is like this: In general, both samsara and nirvana arise from the spontaneous manifestation of the jewel, It is the self-manifestation of the Tathagatagarbha, because all samsara and nirvana are not beyond one's own miraculous power. Therefore, for those who are constantly attached to what is to be tamed, relying on the path of conventional effort, In order to lead to the realm of ultimate freedom from elaboration, all that is taught in accordance with the gate of samsara is conventional truth. Therefore, even for the deluded appearances of sentient beings, many doors for accumulating merit also appear. For example, even in prostration, just getting up and sitting down is not accumulating merit, but the meaning of generating a heap of merit from the pure thought of reverence and faith in the mind of prostration is also because it is a strand of the basis of the Sugata. Similarly, circumambulation is only the habitual lifting and lowering of the feet, offering water is only measuring water with a cup, and reciting with the mouth is only talking, which is not a good deed, but the pure and clear thought that arises for these is a strand of the Dharmakaya Tathagatagarbha, so it becomes a good deed in meaning. Similarly, accumulating non-virtuous actions also means knowing that the basis is a sentient being, the thought is driven by a strong intention to kill, the action is actually put into practice on other sentient beings, and finally the life force is cut off, or one rejoices in it, so it becomes non-virtuous, and similarly, in dreams, it is also against temples, etc.
Chinese
如果梦见积累了功德，就高兴地想“明天我也要这样做”，这会变成善业，罪业也是如此。无论出现好坏念头，一切都是如来的一丝光芒。出现各种善恶、苦乐的现象，也是这个道理。不仅如此，外道也各自认为能获得自己的果报，努力修行自己的道路，因此也能获得各自的果报。因此，他们也从自己的道路上获得了真理，是具有如来藏的那一丝光芒，所以也不应该贬低外道。如是说。同样，苯教也有类似于佛教大藏经的《堪钦》。据说如果非常精进，有一个叫波列多登的人，通过阿赤二十一明点的门径，能够成就虹身，所以也不应该贬低苯教。 同样，从声闻乘到一切乘，都是以如来藏为道路。由于根器和能力、意乐的差别，大家都能获得各自的果报，所以一切都是真实的。但是，所有这些都从如来藏中开辟了自己的道路，但没有人真正见到真正的道路。例如，在浩瀚的海洋中，有无数的众生，它们根据口和肚子的大小，各自享用自己的份额，但没有人能一口吞下整个海洋。 发起菩提心也是为了让初学者扩展心量，有无数的方法，所以发起菩提心对初学者来说非常重要。即使身语的善行有百千万亿，也无法与之相比。如果证悟了空性，就不需要从其他地方修习慈悲。然而，现在大多数人即使证悟了空性，也说需要从其他地方修习慈悲，这就像自己有火，却要从其他地方寻找温暖一样。证悟空性的瑜伽士，慈悲的对象和慈悲者二者没有差别，因为已经进入了无所缘的广大空性之中，所以证得了胜义菩提心。除此之外，如果用其他的分别念来修补基础，那就是对佛和众生有所期待，是非常糟糕的方法。佛陀
English
If one dreams of accumulating merit, and rejoices thinking, "Tomorrow I will do the same," this will become virtuous, and sin is the same. Whatever good or bad thoughts arise, all are a single ray of the Sugata. The appearance of various phenomena of good and evil, pleasure and pain, is also for this reason. Moreover, even the external heretics, each presuming to attain their own fruit, strive on their own path, and thus they will attain their own fruit. Therefore, they also attain truth from their own path, and are a ray of that which possesses the essence of the Sugata, so one should not disparage the heretics. Thus he spoke. Similarly, the Bonpos also have something called the "Khamchen," which is similar to the great Buddhist canon. It is said that if one is very diligent, a person called Boleb Tortokden can achieve the rainbow body through the door of the twenty-one Bindus of Atri, so one should not disparage the Bonpos. Similarly, from the Shravaka vehicle to all vehicles, the Sugata-garbha is made the path. Because of the differences in faculties, powers, and intentions, everyone obtains their own fruit, so everything is true. However, all of these have made their own path from the Sugata-garbha, but no one has actually seen the true path. For example, in the great ocean, there are countless sentient beings, and they each enjoy their own share according to the size of their mouths and stomachs, but there is no time when one can swallow the entire ocean in one gulp. Generating bodhicitta is also an inconceivable method for beginners to expand their minds, so generating bodhicitta is very important for beginners. Even a hundred thousand trillion virtues of body and speech cannot compare to it. If one realizes emptiness, one does not need to cultivate compassion from elsewhere. However, nowadays, most people say that even if they realize emptiness, they still need to cultivate compassion from elsewhere, which is like having fire oneself but needing to seek warmth from elsewhere. For the yogi who has realized emptiness, there is no difference between the object of compassion and the one who has compassion, because they have entered into the great expanse of no object, so the ultimate bodhicitta is manifested. Other than that, if one patches up the ground with other conceptual thoughts, it is hoping for Buddhas and sentient beings, which is a very bad method. Buddha
Chinese
佛的教言没有穷尽，因为有不了义、了义、隐意、非隐意等不可思议之处。即使是佛说的四句偈，也有很多智者进行解释，但要理解其含义非常困难。例如，就像大海，虽然有很多众生饮用，但也无法一口喝完一样。一切都未超出各自的显现和善逝的加持。文殊菩萨说：“视地为命，视水为命。”正如所说，有些众生视地为命，有些视水为命，有些视风为命，有些视虚空为命等等。现在，连我这个成就了取精的瑜伽士，也把风和虚空等观想为食物而存活。因此，为了引导那些没有根器、执着常有的有情众生进入有勤作的世俗道，并将其引入无勤作的胜义界，所以才考虑到将基，如来藏的身体和智慧都转变为有相，并配合轮回之门，如所修之本尊和宫殿等。宣称在遥远的地方有一个名为净土的广阔地方，所有这些讲说都是方便之道。因此，人们执着于血统，为了引导那些对穆查萨、阿恰楚、阿波栋、贝琼扎、将帕萨尼视为一体的五大血统的传承感到困惑的人们，诸佛也以五身的誓言来束缚并展示。如此，涵盖了轮回和涅槃的一切现象，都是基界空性，远离戏论的大空性中，所包含的一切器情万法。 例如，就像大海中所有星星的自性是水，所有器情万法的自性是虚空一样。一切有法之显现，皆是基之自性，不作改变，本自具足的自性，对于那伟大的自性，法、界、根的差别不可思议，道的入门不可思议，体验的觉受不可思议，果的获得不可思议，积累堆砌，犹如本自具足一般，那就是身体……
English
The Buddha's teachings are inexhaustible, as there are inconceivable aspects such as provisional meaning, definitive meaning, hidden meaning, and non-hidden meaning. Even a four-line verse spoken by the Buddha is interpreted by many wise individuals, but understanding its meaning is extremely difficult. For example, it is like the ocean, which, although drunk by many beings, cannot be swallowed in one gulp. Everything does not go beyond one's own appearance and the blessings of the Sugata. Manjushri said, "To perceive earth as life, and to perceive water as life." As it is said, some beings perceive earth as life, some perceive water as life, some perceive wind as life, and some perceive space as life, and so on. Now, even I, a yogi who has attained essence extraction, also contemplate wind and space as food to survive. Therefore, in order to guide those sentient beings who lack the capacity and cling to permanence into the path of conventional effort, and to lead them into the realm of effortless ultimate reality, it is considered that the base, the body and wisdom of the Tathagatagarbha, are transformed into forms, and in accordance with the gates of samsara, such as the deity to be practiced and the palace, etc. It is declared that in a distant place there is a vast place called a pure land, and all these teachings are skillful means. Therefore, people are attached to lineage, and in order to guide those who are confused about the transmission of the five great lineages, such as Muchasa, Achakdru, Apodong, Bechyungdra, and considering Pasani as one, all the Buddhas are also bound and shown by the oath of the five bodies. Thus, all phenomena encompassed by samsara and nirvana are the base realm, emptiness, in the great expanse free from elaboration, all phenomena encompassed by the container and its contents. For example, just as the nature of all the stars in the ocean is water, and the nature of all containers and contents is space, all appearances of phenomena are the nature of the base, without alteration, the great nature that is inherently present, for that great nature, the differences of Dharma, realms, and faculties are inconceivable, the entrances of the path are inconceivable, the experiences of practice are inconceivable, the attainments of the fruit are inconceivable, accumulated and piled up, as if inherently present, that is the body...