English
What exists is the characteristic of the path of the Great Perfection of Self-Nature. In detail, the distinctions between mind and wisdom, the ālaya and the dharmakāya, etc., should be understood from the tantric scriptures of the Great Perfection, especially from the writings of the Omniscient One. In reality, if the awareness of the Great Perfection is unfailingly in accord, then the exemplary luminosity of the mantra path will arise. Although some consider this to be manifest and actual wisdom, the Omniscient One of our own tradition believes that actual wisdom is the path of seeing, and therefore one hundred and twelve qualities must be manifested. Although it is seen manifestly here, it is not the actual luminosity because it has not yet been liberated from the obscurations to be abandoned by seeing, but is considered to be exemplary luminosity. By becoming accustomed to this, actual wisdom is forcibly drawn in, thereby uniting with the noble ground of union. That is to say, in appearance, the movement of impure winds and mind becomes strong, and awareness, together with the wisdom of its own abiding place and what it rides upon, is the basis of sentient beings who have not manifested in a latent manner. Recognizing the antidote, wisdom itself, when the functions of consciousness and wisdom are mixed, is the yogi of the path. Having separated from all the movements of impure winds and mind, only the function of wisdom and wisdom-wind remains, which is established as the form of the fruition, the Buddha's ground. In this system, the three—dharmatā, power, and play—are not one in name. Dharmatā is: essence empty, nature clear, the uninterrupted awareness of compassion's manifestation, bodhicitta. When its power arises as wisdom, from that, the play of the Buddha's body and pure lands, etc. When power arises as ignorance and deluded mind, from that, the play of sentient beings' aggregates, elements, sense bases, etc., the dharmas of samsara, appear. Therefore, appearance and the object of appearance, power and play, ālaya and dharmakāya, the three—basis, path, and fruition—etc., need to be separated, and the establishments of names should be made in detail. In ultimate truth, they are not different; play is like the eight examples of empty form, illusion, which appear but do not exist, and have never existed in reality. Power is like the traces of birds in the sky, without grasping the essence after arising and liberation. The dharmatā, bodhicitta, is the luminosity of self-nature, whose essence is empty and whose nature is clear, unpolluted by self-nature.
Chinese
哦，那是超越思维言语的，穷尽边际，无名，离戏，大平等。因此，没有区分一和异的基础。因此，应知显现和心识是味等同，从初始即是原始清净，本自解脱的大状态。不要与低级宗派的意愿相混淆。如《珍珠鬘》中所说：“在最初的原始清净中，甚至不能说‘迷乱’。同样，什么是不迷乱？因此，迷乱从初始即是清净。”又如《摧毁论》中所说：“所谓自心解脱，不是从一处到另一处。没有谁能解脱的心，从根本上圆满，没有来去。考察也找不到原因，没有根本的空明状态。自明安住的心，要点是解脱，没有偏颇。时间解脱，没有依赖。无勤解脱，没有精进。确信解脱，没有努力。对此宣说确信解脱。本初解脱，没有重复的基础。自性解脱，没有对治。直视解脱，在所见之处消失。完全解脱，是无勤的。”如是说。然而，即使见解上证悟为本自解脱，如果不在修行的基础上安住，能取所取的迷乱就不会平息。如金刚持所说，不修行而能成佛的道路，他也没有开示过。因此，初学者应依靠寂静处，一心一意地修持，这非常重要。正如所说，衡量是否证悟实相的标准在于有无执着。因此，应断除执着和不执着，对任何显现都应不取不舍地加以遏制。通过生起信心和慈悲，以及双运生起次第和圆满次第，努力将迷乱净化为智慧的道路的关键。对此，在原始清净的修持，心部等中，自生无漏的法界功德，如身和智慧等，以不可见的方式安住于法性的状态中，将觉性空性，法尽，赤裸的自性，超越束缚和解脱的状态作为道路。而不是现在就将法性光明之相，显现作为显现的道路。因此，对于一些智慧浅薄的人来说，存在产生臆测和失去本性的过失的危险。自成顿超的修持，也依赖于极密口诀心髓的意趣，门境，气脉明点等的甚深要点。
English
Oh, that is beyond thought and expression, exhausting the limits, nameless, free from elaboration, the great equality. Therefore, there is no basis for distinguishing between one and different. Therefore, appearances and mind should be known as being of equal taste, from the beginning being the great state of primordial purity, original liberation. Do not mix it with the desires of lower philosophical schools. As it is said in the "String of Pearls": "In the very beginning of primordial purity, one cannot even say 'delusion'. Likewise, what is non-delusion? Therefore, delusion is pure from the beginning." And as it is said in the "Refutation": "What is called the liberation of one's own mind, it has not gone from one place to another. The mind that no one has liberated, is complete from the ground, there is no coming and going. Examining it, one does not find a reason, there is no empty and clear state without a root. That mind that abides in self-illumination, the key is liberation, there is no partiality. Liberated by time, there is no dependence. Liberated without effort, there is no diligence. Liberated by confidence, there is no striving. To that, it is said to be liberated by confidence. Liberated from the beginning, there is no basis for repetition. Liberated naturally, there is no antidote. Liberated by staring, it vanishes in the place of seeing. Completely liberated, it is without effort." Thus it is said. However, even if one realizes the view as primordially liberated, if one does not settle on the basis of practice, the delusion of grasping and being grasped will not be pacified. As Vajradhara said, the path to Buddhahood without practice, he has not shown either. Therefore, it is very important for beginners to rely on secluded places and practice with one-pointedness. As it is said, the measure of whether or not one has realized the nature of reality is whether or not there is clinging. Therefore, one should abandon clinging and non-clinging, and restrain whatever arises without acceptance or rejection. By generating faith and compassion, and uniting the generation and completion stages, one should strive to go to the key of the path of purifying delusion into wisdom. Also, in this, in the practice of the ground of primordial purity, in the Mind Sphere and so on, the qualities of the spontaneously arisen, uncontaminated realm, such as body and wisdom, etc., abide in the state of the nature of reality in an invisible way, and the nature of awareness-emptiness, exhaustion of phenomena, nakedness, which transcends bondage and liberation, is made the path. It is not that the signs and appearances of the luminosity of the nature of reality are made the manifest path from now on. Therefore, there is a danger that some people with little wisdom will have the fault of generating speculation and losing their nature. The practice of spontaneous breakthrough also relies on the profound points of the secret instructions of the Heart Essence, the intention, the door, the object, the wind, the mind, etc.
Chinese
萨！开启智慧宝藏，不落入常识思辨，将显现光明之四相智慧作为道用。因此，根器敏锐、具足殊胜福报者，以六个月等时间，便可确定自显报身刹土，最终于青年时解脱为瓶身，从而证得无学双运。如是宣说，故而，种姓界中，自性光明之智慧定解生起多少，与之相应，证悟彼之道路或方法便会变得多么深刻。究竟之果乃是自性大圆满之道，因此，此乃所有圆满次第之究竟或上师。总而言之，了悟轮涅一切诸法，皆为清净、平等、真谛、无别、超胜之法身大光明，此乃见。不加改造地安住于觉受，即一切念头皆为本自任运成就之身与智慧大坛城，此乃修。以见修双运之方式，受用一切显现声响之法，皆为身与智慧之大坛城，此乃行。了知身语意为三金刚之自性，且不离此，此乃誓言。证悟此，即是果。因此，如是见修、行果等诸法，于义不作分别而修持，即是果为道用，此乃密咒内续生圆次第三种法类所诠之精要。又，从清净之涅槃佛身与刹土，到不清净之轮回器情、蕴界处等，以及中间瑜伽士之觉受显现所摄，所有这些显现之法，若以胜义抉择之量来衡量，则因非由因缘所生，亦非于一时突然出现，亦非由作者所造，且未曾指定此为何种已生之事物，故于胜义中无生而平等。若以世俗抉择之量来衡量，则因仅为此如幻之显现，故对于共同积资之有情众生而言，成为共同显现，且若无此如幻之显现，则亦无了知胜义之能，否则将有无之过患。
English
Sa! Having opened the secret treasury of wisdom, without falling into conceptual speculation, the wisdom of the four signs of manifest luminosity is taken as the path. Therefore, those with sharp faculties and endowed with supreme fortune, in six months or so, will ascertain the spontaneously appearing Sambhogakaya realm, and ultimately, in their youth, will be liberated into the vase body, thereby realizing the non-learning union. As it is said, therefore, in the lineage realm, the more certain the wisdom of the self-luminous nature arises, the more profound the path or method for realizing it becomes. The ultimate result is the path of the Great Perfection of self-nature, so this is the ultimate or supreme of all completion stages. In short, realizing that all phenomena of samsara and nirvana are pure, equal, true, inseparable, and superior as the great Dharmakaya, which is inherently enlightened, is the view. To rest without altering the mind in the meaning that all thoughts are spontaneously present as the great mandala of body and wisdom is meditation. To enjoy all phenomena of appearance and sound as the great mandala of body and wisdom through the union of view and meditation is action. Knowing that body, speech, and mind are the nature of the three vajras and not deviating from them is samaya. The manifestation of that is the fruit. Therefore, practicing the dharmas of view, meditation, action, and result without differentiating their meaning is called making the fruit the path, which is the essence of the teachings of the three types of generation and completion stages of the inner tantras of secret mantra. Moreover, from the pure body and realm of the Buddha of Nirvana to the impure realms of samsara, the environment and beings, the aggregates, elements, sense bases, etc., and the intermediate experiences of yogis, all these phenomena that appear, when measured by the valid cognition of ultimate analysis, are equal in being unborn in the ultimate sense because they are not born from causes and conditions, nor do they suddenly arise at a time, nor are they made by a maker, and because it is not specified that this is such and such a born thing. When measured by the valid cognition of conventional analysis, because it is only this illusory appearance, it becomes a common appearance for sentient beings who have accumulated merit together, and if this illusory appearance does not exist, there would be no way to know the ultimate truth, otherwise there would be the fault of non-existence.
Chinese
因为所有这些显现，似乎连遍知者的手也无法遮盖，并且自性智慧的力量在一切时处都不会停止，自显现的外在事物也不会停止，而是平等存在。如果用衡量究竟二谛无别的量度来衡量，那么二者没有自性上的好坏，没有本体上的差别，没有处所上的不同，没有时间上的先后，因为无别，与不可思议的平等无二无别。因此，清净与不清净等二元对立的戏论，都只是由心所假立，从事物本身的角度来看，没有丝毫成立。因此，轮回与涅槃的一切法，显现则显现平等，真实则真实平等，虚假则虚假平等，一切都无法超越离戏大平等，因此对任何事物都没有破立执着，安住在自性之中，所显现的一切都是智慧的游舞，关键就在于此。如果不明白这一点，以能取所取的执着心去破立，那么任何事物都会成为迷惑的根源，就像众生执着于最初大光明的能力而迷惑一样。同样，从上面诸佛的言语，到下面六道众生的言说，无论是具有真实意义的正法，还是颠倒邪见的恶语，以及中间不作授记的类别等等，所有这些显现，就胜义谛而言，都像山谷的回声一样，无论内外都无法找到，因为自性无生而平等，但在世俗谛中，却以名、词、文字等形式显现，并且交流沟通等能力也不会停止，也是平等存在。像这样显现的时候，自性也是无生的，虽然无生，却显现为名、词、言说的本体。如果错误地观察，那么一切声音都不会超出空性、不可言说、文字的自性，如果这样理解，就不会被任何事物束缚，一切声音、言说都不会超出咒语的念诵。如果不明白这一点，执着于自相，那么就会被任何事物束缚，例如念诵凶猛咒语却错误理解的情况。同样，在意的领域中，清净的方面有本尊明相等生起次第和圆满次第的执着，不清净的方面有五毒、三毒以及根本的我执等等，中间的方面有善、不善、无记的念头。