English
Nothing can harm the key to the effortless appearance of divine forms, rainbows, and lights, because this must arise solely from the self-sounding of dharmata. If it were not so, then the ultimate nature, the spontaneously accomplished union of the ground of the Great Perfection, which is primordially pure, would not be achieved. When Kuntuzangpo (Samantabhadra) manifestly awakens in the ground of original liberation, the fields and forms of the Sambhogakaya, which are the self-appearing clarity, would not arise from the unobstructed depths of the subtle inner clarity of wisdom. For Kuntuzangpo did not teach the practice of any generation stage of conceptualization before that, nor did he speak of blessings from others. Similarly, the new and old tantras say that at the time of death, the clear light of death and the appearances of the bardo of dharmata will arise for sentient beings. This is not due to the power of their previous habits. If it were, then it would be impossible for sentient beings not to have practiced the path. Nor is it arising from the blessings of the deity. If it were, why would they not be liberated at that time? Therefore, in the practice of the common subtle bindus of the unsurpassable mantra, and in the uncommon practice of union and completion, when one rests in equanimity on the meaning of the primordially pure, great emptiness, clear light, the effortless appearance of smoke, sparks, rainbows, bindus, and divine forms in the sky is all arising solely from the play of dharmata, without a doubt. If that is the case, then dharmata is not merely emptiness, but is inseparable from the appearance of form and wisdom from the very beginning. This is accomplished by the wisdom of dharmata, so no one can destroy it. Therefore, Kunzig Rongpo (Longchenpa), in his "Great Self-Arisen Wisdom," says: In the manner of secret mantra, all appearances are considered to be the mandala of the self-appearing self-arisen wisdom. To this, some who cling to their own tenets say: These are spoken for the sake of antidotes, not as characteristics; or they are forms of conceptualization and empowerment, not characteristics; or that scripture is spoken according to intention, not literally. Do not say such things. All that is spoken in the manner of secret mantra is established as characteristics, not as conceptualization. Therefore, this teaching is indeed spoken literally.
Chinese
诶！不是故弄玄虚的言辞。等等。在《入大乘论》中，在讲述六大明点的章节中，法性是不变的，明点是远离戏论的意义。因为各种各样的法不会使自性改变，也不会被相的戏论所束缚。不是相明显且可抛弃，因为相的自性就是如此。所以称为法性明点。它本身成为一切佛法的生源，所以是法界明点。同样，一切垢染从一开始就是清净的，所以是法界完全清净的明点。自性光明，是自生智慧大明点。从那之中，不阻碍普贤的嬉戏庄严，所以是普贤明点。像那样的意义，也不依赖于现在才开始行进和修习，而是本来就自然成就的，所以是自然安住的明点。其中，最初的两个没有被有情众生的错觉所玷污。中间的三个没有被对治的方便所改造。最后一个是超越勤作而反复练习的。这些也显示了菩提心的自性、伟大和断除歧途。菩提心的安住方式也是远离勤作而反复练习和确信无疑。如是说。因此，在一些经论中，说从中间法轮所说的法界空性是精华的自性，而无漏的功德仅仅是引导的意义，实际上并不存在。虽然也有这样说的，但这只是在解释一些经部方面的经论时可以说说而已，但在将果金刚乘的教法联系起来的场合，不能那样联系起来解释，因为依靠密咒的幻化光明等甚深方便而使智慧生起的要点被剥夺了生命。因此，法界光明，或自生智慧，或本觉心光明，或如来藏，这些都是一个意思，所以这是佛的种姓的特征。那也是，在具有遮障的相续中存在时，是能够成佛的种姓，成佛时虽然是显现的，但自己的体性是不作的法性，所以在前后等差别上
English
E! It is not a deliberate expression. And so on. In the Mahāyānasaṃgraha, in the section explaining the six great bindus, the dharmatā is unchanging, and the bindu is the meaning of being free from elaboration. Because the various dharmas do not change the nature, nor are they bound by the elaboration of signs. It is not that the signs are clear and can be abandoned, because the nature of the signs themselves is such. Therefore, it is called the dharmatā bindu. It itself becomes the source of all the Buddha's dharmas, so it is the dhātu bindu. Similarly, all defilements are pure from the beginning, so it is the dhātu perfectly pure bindu. It is naturally luminous, the great bindu of self-arisen wisdom. From that, the playful adornment of Samantabhadra is not obstructed, so it is the Samantabhadra bindu. Such a meaning does not depend on starting to proceed and practice now, but is naturally accomplished from the beginning, so it is the spontaneously abiding bindu. Among them, the first two are not defiled by the delusion of sentient beings. The middle three are not transformed by the means of antidotes. The last is to repeatedly practice beyond effort. These also show the nature, greatness, and cutting off of wrong paths of bodhicitta. The way of abiding in bodhicitta is also to repeatedly practice and be certain without effort. As it is said. Therefore, in some texts, it is said that the dharmadhātu emptiness spoken of from the intermediate wheel is the nature of essence, and the uncontaminated qualities are only the meaning of guidance, and do not actually exist. Although there are such statements, this can only be said when explaining some sutra-related texts, but in the context of connecting the teachings of the result tantra, it is not permissible to connect and explain in that way, because the key points of the arising of wisdom based on the profound means such as the illusion of mantra light are deprived of life. Therefore, dharmadhātu luminosity, or self-arisen wisdom, or innate mind luminosity, or tathāgatagarbha, these are all the same meaning, so this is the characteristic of the Buddha's lineage. That is also, when it exists in a continuum with obscurations, it is the lineage that can attain Buddhahood, and although it is manifest when attaining Buddhahood, its own nature is the unconditioned dharmatā, so in the differences such as before and after
Chinese
因为它的自性是不变的。从现象的角度来说，由于暂时的染污的有无，会变成三种状态。如《宝性论》中所说：“未净、未净净、极净，依次为有情、菩萨、如来。”又如《赞》中所说：“如在炎热的季节里，水被称为‘热’，同样在寒冷的季节里，水被称为‘冷’。被烦恼之网覆盖的，被称为‘有情’，当它脱离烦恼时，就被称为‘佛’。”因此，在宣说了这究竟意义的后法轮之后，立刻就能产生果金刚乘，就像在火之前有热一样。如实地显示了法界光明不可思议的实相，也就是仅仅从离系的所依、离系的因、离系的果的角度，如果强调法性本身的自性，则显示了它不是生起因果的自性。因此，这是与果金刚乘无上的道路连接。上述的离系所依等三者，与金刚乘的宗派的三续，仅仅是从方便智慧上区分，而自性、基、果的要点都是无二无别的大。因此，以前的新旧派的贤哲们将显宗和密宗内外结合起来进行讲解。邬金仁波切说：“本来清净的觉性，本来就安住在法身上，就像在贫民窟的地下，住着珍贵的宝珠一样。因为不认识它，所以迷惑于轮回。认识它就是证悟法界智慧，被称为佛。”萨千·贡噶坚赞的《道次第》中说：“自心本来离戏论，与因续和灌顶智慧的道见，以及经验和佛地没有差别。证悟的差别用月亮的例子来表示。”以及“从见解上来说，轮回和涅槃没有差别，从自性因上来说是任运自成，无边的功德聚是转依。因此任运自成和转依不相违，这是果的轮回和涅槃无别。”
English
Because its nature is immutable. From the perspective of phenomena, due to the presence or absence of temporary defilements, it transforms into three states. As stated in the *Uttaratantra Shastra*: "Impure, impure-pure, and completely pure, are respectively sentient beings, bodhisattvas, and tathagatas." Also, as stated in the *Praise*: "Just as in the hot season, water is called 'hot,' similarly in the cold season, it is called 'cold.' That which is covered by the net of afflictions is called 'sentient being,' when it is free from afflictions, it is called 'Buddha.'" Therefore, after explaining this definitive meaning of the later turning of the wheel of Dharma, the resultant Vajrayana immediately arises, just as heat precedes fire. The inconceivable reality of the Dharmadhatu luminosity is shown as it is, that is, only from the perspective of the basis of separation, the cause of separation, and the result of separation. If the nature of Dharmata itself is emphasized, then it is shown that it is not the nature of the cause and effect of arising. Therefore, this is the supreme connection of the path with the resultant Vajrayana. The above-mentioned three, the basis of separation, etc., and the three continuums of the Vajrayana tradition, are only distinguished by skillful means and wisdom, but the essence, basis, and result are one great indivisibility. Therefore, the wise and accomplished masters of the old and new traditions combined the Sutras and Tantras, inner and outer, to explain them. Padmasambhava said: "The originally pure awareness, originally abides in the Dharmakaya, like a precious jewel residing under the ground of a poor man's house. Because one does not recognize it, one is deluded in samsara. Recognizing it is realizing the Dharmadhatu wisdom, which is known as Buddha." Sachen Kunga Gyaltsen's *Lamzang Tsikchéma* says: "One's own mind is originally free from elaboration, and there is no difference between the cause continuum and the path view of empowerment wisdom, and experience and the Buddha-ground. The difference in realization is shown by the example of the moon." And, "From the view, samsara and nirvana are not different, from the nature cause, it is spontaneously accomplished, and the infinite collection of qualities is transformation. Therefore, spontaneous accomplishment and transformation are not contradictory, this is the non-duality of samsara and nirvana of the result."
Chinese
然后，关于道果根本金刚句的关联性。“阿赖耶”是指通过方法所掌握和未掌握的差别，成为轮回和涅槃两者的基础。 “因”是指产生果的能力的力量。 “续”是指从众生到金刚持之间，心性的理性能量持续不断。 轮回和涅槃的圆满是指：轮回的所有法都以自性的方式圆满，涅槃的所有道都以功德的方式圆满，果的所有法都以能力的方式圆满。 这被称为根本续，因为通过身体的缘起安排来证悟，所要证悟的是心阿赖耶。 因此，阿赖耶是根本续，身体是方便续，大手印是果续，这样被划分为三个续。 嘉瓦让雄多杰的《甚深内义自释》中说：“无垢胜者的精华，不净、不净、清净和，极度清净的次第，众生安住于道，如来也是次第，因此应理解其意义。” 这样说，这是极难理解的金刚乘的所诠释，是依靠以不可思议的四种状态所包含的佛陀的菩提。 其中，金刚是不变的佛陀，走向那条道路的是乘，即胜者的儿子们到达那里，或者不坏的佛陀的精华是轮回和涅槃的一切，因为是从那不动的基石，所以是金刚乘。 这种状态没有被一切污垢所染污，所以是无垢的。 它本身就是一切佛陀的自性，所以被称为佛陀的精华。 这分为三种状态：具有不净的状态是众生的状态，具有不净和清净两种状态的菩萨道的阶段，以及极度清净的如来状态。 这样，这三种形态的名称有基础、道和果，以及基础续、方便续和果续三种，以及基础事物的状态、道的次第和果产生的次第等等。
English
Then, regarding the connection of the Vajra Verses of the Lamdre Root Text: "Alaya" refers to the basis of both samsara and nirvana due to the distinction of being grasped and not grasped by skillful means. "Cause" refers to the power of the ability to produce the fruit. "Continuum" refers to the uninterrupted continuity of the nature of mind from sentient beings to Vajradhara. The completeness of samsara and nirvana means that all phenomena of samsara are complete in the manner of characteristics, all paths of nirvana are complete in the manner of qualities, and all phenomena of the fruit are complete in the manner of power. This is called the Root Tantra because what is to be realized through the arrangement of interdependence on the body is the mind, the alaya. Thus, the alaya is the Root Tantra, the body is the Method Tantra, and the Great Seal is the Fruit Tantra, thus being divided into three tantras. In the profound self-commentary on the inner meaning by Gyalwang Rangjung Dorje, it says: "The stainless essence of the Victorious One, impure, impure, pure, and, utterly pure in order, sentient beings abide on the path, and the Thus-Gone Ones are also in order, therefore, understand its meaning." Having said this, this is the subject matter of the Vajrayana, which is extremely difficult to understand, relying on the enlightenment of the Buddha encompassed by four inconceivable states. Among these, Vajra is the unchanging Buddha, and the vehicle is that which goes on that path, that is, the sons of the Victorious Ones reach there, or the indestructible essence of the Buddha is all of samsara and nirvana, because it is the immovable basis from that, it is the Vajrayana. This state is not stained by all impurities, so it is stainless. It itself is the nature of all Buddhas, so it is called the essence of the Buddha. This changes into three states: the state with impurity is the state of sentient beings, the stage of the Bodhisattva path with both impurity and purity, and the state of the Thus-Gone One, which is utterly pure. Thus, these three forms have names such as base, path, and fruit, and the three of base tantra, method tantra, and fruit tantra, and the state of the base object, the order of the path, and the order of the arising of the fruit, and so on.