Chinese
就像将地、水、火、风说成四母的宁玛和萨迦的新旧续部非常多一样。意识的对境法界，有为法中的受、想、行、识、非色四者，以及无为法中的灭尽二者，还有虚空，这七者是法，是名为普贤佛母的自性。但在教言中，对此的分析并不多见。像这样的蕴、界、处，本来就是现前圆满成佛的自性，不是依靠道新成就的。大圆满说“无为”的意义，是本自存在、远离生死迁变的意义，而不是像虚空一样的断灭。佛法中，萨惹哈说：智者讲经论，却未悟身有智慧。这难以证悟的光明心，其本体从未生起过垢染，如芝麻油遍布芝麻籽一样，刹那也不离一切有情众生的相续。如《日月和合续》中说：心，在珍宝宫殿中，空明结合是身之音。以及《解脱明点》中说：在那里，明亮不坏明点的形象，如芥子般大小，具有五光闪耀滴落之相，恒常安住于心间。像这样的心，其究竟之处，仅仅是众生内部六界和外部世界、受用等的幻化，前世的蕴融入光明，又因业力，来世中阴的蕴显现为心的自性光明。无始轮回中，生死如水火游戏般显现，在显现之基的究竟心性上，没有丝毫尘垢。当业风的动摇以及习气全部不再生起而寂灭时，本初不坏的心性，自然成为一切种智，无需寻求其他可得的功德。
English
Just as there are very many new and old tantras of Nyingma and Sakya that speak of earth, water, fire, and wind as the four mothers. The object of that mind consciousness, the dharma realm, the conditioned phenomena of feeling, perception, volition, and consciousness, the four non-form aggregates, and the two unconditioned cessations, and space, these seven are dharma, the nature of Samantabhadri. However, in the precepts, there is not much analysis of this. Such aggregates, elements, and sources are inherently the nature of fully enlightened Buddhas; they do not depend on being newly accomplished by the path. The meaning of "unconditioned" as stated in Dzogchen is the meaning of being primordially present and free from death and change, not a mere negation like space. In the Buddhist tradition, Sarahas says: The wise explain the scriptures, but do not realize that there is wisdom in the body. This exceedingly difficult to realize clear light mind, whose essence has never arisen with the nature of defilement, is like oil pervading sesame seeds in the continuum of all sentient beings, without even a moment of separation. As stated in the Union of Sun and Moon: In the precious palace of the mind, the union of emptiness and clarity is the sound of the body. And in the Drolicking Thigle it says: There, the form of the clear, indestructible thigle, is the size of a mustard seed, with the appearance of blazing and dripping five rays of light, constantly abiding in the center of the heart. Such a mind, its ultimate ground, is merely the emanation of the six elements within sentient beings and all external realms, enjoyments, etc. The aggregates of previous lives dissolve into clear light, and again, due to the power of karma, the aggregates of the intermediate state of the next world arise as the self-radiance of that mind. In the beginningless cycle of samsara, birth and death appear like a game of fire and water. On the ultimate ground of the mind, which is the basis of appearance, there is not even a speck of dust. When the movement of karmic winds and all habitual tendencies cease to arise and are pacified, the original, indestructible nature of the mind naturally becomes omniscient wisdom, without depending on seeking other attainable qualities.
Chinese
不要以名称来设定基础法身和基础佛等。总之，要彻底了解从心性的力量中产生三种显现的方式，以及由此产生的分别念的蔓延方式，以及由此五种感官的知识逐渐扩展的方式，以及依赖于分别念和烦恼而积累业力的方式，以及由于业力的影响，各种众生的所有出生地和所有高低地位都得以圆满成就的方式，以及在所有这些状态中，本初的心性不变，并且如梦境在睡眠中显现的奇迹一般，器情世间显现为幻化的方式，以及由于这个原因，通过如幻三摩地进行净化时，器情世间中没有任何不净之物融入自性的方式等等，这些都应该在伟大的续部注释中进行研究。秘密主口诀和荣宗巴大师也曾说过，将显现视为天尊，还有其他将共同显现应用于观察对象的推理方式。然而，对于确定金刚道来说，这本身就是一个很大的障碍。因此，如果不说十方三世和三界等所有有为法和无为法都与自心光明智慧的显现无别，那么有些人可能会因此而误以为这句话的含义是将显现认知为心性。然而，如果天授偷了祭天的水瓶，天授可能会对他说：我的水瓶不在你之外。但他并不是说你是饭桶，而是认为偷水瓶的人是你。这句话也不一定是错误的，因为仅仅通过这种表达方式就能向对方表达这个意思。否则，圣者龙树所说的“色之实物唯名故”也会变成不合理，因为如果不是指仅仅以名称来设定色法，那么色法就没有成为名称的方式，因为有名称的事物是有为法。一切法都显现为心性的游戏之源。如《三界胜者》中所说：各自的自心分别念，即是佛陀菩提本身。三界
English
Do not designate the basis Dharmakaya and the basis Buddhas, etc., by names. In short, one should thoroughly understand how the three appearances arise from the power of the mind, and how the proliferation of conceptual thoughts arises from that, and how the knowledge of the five senses gradually expands from that, and how karma is accumulated by relying on conceptual thoughts and afflictions, and how, due to the influence of karma, all birthplaces of various beings and all high and low statuses are perfectly accomplished, and how in all these states, the primordial mind is immutable, and like the miracles of dreams appearing in sleep, the container and its contents appear as illusions, and how, for this reason, when purified by illusory Samadhi, there is nothing impure in the container and its contents that merges into its own nature, etc. These should be studied in the great Tantra commentaries. The Secret Lord's Oral Instructions and Rongzom Chokyi Zangpo also stated that there are other ways of reasoning that apply common appearances to objects of observation when establishing appearances as deities. However, for establishing certainty on the Vajra path, this itself is a great obstacle. Therefore, if it is not said that all conditioned and unconditioned dharmas, such as the ten directions, three times, and three realms, are inseparable from the manifestation of the clear light wisdom of one's own mind, then some may mistakenly think that the meaning of this statement is to recognize appearances as mind. However, if Devadatta steals the water pot of Yajnadatta, Devadatta might say to him: My water pot is not separate from you. But he is not saying that you are a glutton, but rather thinking that you are the one who stole the water pot. This statement does not necessarily have to be wrong, because just by this expression, one can convey that meaning to the other person. Otherwise, what the Protector Nagarjuna said, "Form is merely a name," would also become unreasonable, because if it does not refer to merely designating form by name, then there is no way for form to be a name, because things with names are conditioned phenomena. All dharmas appear as the play of mind itself. As it is said in the "Victor of the Three Realms": One's own mind's individual conceptualizations are the very Buddha and Bodhi. Three realms
Chinese
即是子宫。地、水、火、风四大也是它。如是说。另外，如是说：一切法皆安住于心。心安住于如虚空般的空性之基。如虚空般的安住方式，不执着于任何相。如是说。一切法自性本空。一切法从一开始就自性清净。一切法完全光明。一切法自性涅槃。一切法现证圆满成佛。如是说。此处有很多需要根据经文的直接含义来解释，但如果与《略行灯论》的理路相结合，似乎可以解释，故省略繁琐。这就是大圆满。关于“大圆满”一词，十七续等中广为人知的大圆满的词义解释暂且不谈。此处所说的大圆满的意义是，禅定的听闻广大之义，如是已说。但如果参考一个相关的注释，说圆满了福德和智慧的资粮，是果位的功德自然成就之义，也并非不合理。第二方面，有四种证悟，三种特征，四种支分，以及进入坛城的次第，以四种方式进行阐述。第一，四种证悟是：根本续第十一章说：因相同与文字相，加持与现量，以四种殊胜证悟，一切现证圆满大王。如是，证悟因相同，以文字相证悟，以加持证悟，以及现量证悟。这些与幻化网之王转变的禅定相关联而说。其中，该章节的教义似乎主要在于依靠会众的坛城来阐述所要成就的主要内容。现证圆满大王的意义也必须理解为双运幻化网的果位。一般来说，幻化网的意义是，圣者龙树说：如是，一切从空明中，宣说幻化网生起。
English
It is the very womb. The great elements, earth, water, fire, and wind, are also it. Thus it is said. Furthermore, as it is said: All dharmas abide in the mind. The mind abides in the basis of emptiness like the sky. That state of being like the sky does not abide in any sign whatsoever. Thus it is said. All dharmas are empty in their essence. All dharmas are primordially and naturally pure. All dharmas are completely luminous. All dharmas are naturally in nirvana. All dharmas are manifestly and perfectly enlightened. Thus it is said. Here, there are many things that need to be explained according to the direct meaning of the scriptures, but it seems that they can be explained if combined with the reasoning of the Compendium of Practice Lamp, so I will omit the elaboration. This is the Great Perfection. As for the explanation of the term "Great Perfection," which is widely known from the Seventeen Tantras and so on, I will not mention it for the time being. The meaning of the Great Perfection taught here is said to be the meaning of great and extensive hearing of samadhi. However, if one refers to a related commentary, which says that it means the completion of the accumulation of merit and wisdom, and the spontaneous accomplishment of the qualities of the fruition, it is not unreasonable either. In the second aspect, there are four kinds of realization, three characteristics, four limbs, and the order of entering the mandala, which are explained in four ways. First, the four kinds of realization are: The eleventh chapter of the Root Tantra says: The same cause and the nature of letters, blessing and direct perception, with four kinds of supreme realization, all manifest perfect great king. Thus, realizing the same cause, realizing through the nature of letters, realizing through blessing, and realizing through direct perception. These are spoken in connection with the samadhi of transforming the king of the Magical Net. Among them, the teaching of that chapter seems to mainly explain the main thing to be accomplished by relying on the mandala of the assembly. The meaning of Manifest Perfect Great King must also be understood as the state of union, the Magical Net. In general, the meaning of the Magical Net is: The noble Nagarjuna said: Thus, all from emptiness and clarity, it is taught that the Magical Net arises.
Chinese
这是对持有金刚者智慧身所说的。先前的上师们将这四个作为四个论证，如果想了解，就去看其他的。其中，认识到原因相同是说：一切法在胜义中不生。关于这一点，在嘉瓦·智美沃塞尔和金刚萨埵·光明自生等论著中，对胜义谛的安立方式有独特的解释，即光明心融入于真如之中，对此有清晰的阐述，因此，这也意味着在其境界面前，任何所知都无法寻得。因此说，觉性的智慧与一切法并非分离。吉美炯内瓦也说，俱生大乐通过与所知的实性融为一体的方式，显示了一切所知都被智慧所遍及的语句。在世俗谛方面，也有一些与能作为其代表的胜义谛安立方式的差别不尽相同的地方。这里，用胜义谛的词语来称谓光明智慧，是作为其代表。指的是从该智慧的显现，或其自性光芒，或其精髓，即从不可摧毁的微细风中产生的究竟身。在这样的世俗谛中，觉性的显现仅仅是水月和幻术的特征的假立，并且仅仅是依赖而生，即成立为显现而无自性的状态。一切所知也与之相似，仅仅是心性的光芒向外显现为慈悲的显现，从而耗尽为法，因此从方式相同角度而言，并非分离。也就是说，对于此，一切法都相似于无自性的缘起，除此之外，还有无上瑜伽部的独特之处。因此，与其他续部相比，有如“幻化风界三有，如梦见梦”等特殊的理解方式，这一点需要了解。这样，光明觉性与所知的存在方式平等结合的双运，以及其自性光芒，即光明任运成就的坛城，都显示了一切所知与方式相同而成为一体。现在，是无与伦比的究竟双运。龙树菩萨说：显现和空性，在各自的部分被了解之后，无论在哪里
English
This was spoken to the wisdom body of the Vajra Holder. Former lamas considered these four as four arguments, but if you want to understand, look elsewhere. Among them, realizing that the cause is the same is saying: all dharmas do not arise in the ultimate sense. Regarding this, in the treatises of Gyalwang Drime Ozer and Vajrasattva, Light of Spontaneous Self-Liberation, there is a unique explanation of how to establish the ultimate truth, that is, the clear light mind merges into Suchness itself, which is clearly explained. Therefore, this also means that in its presence, no knowable can be found. Therefore, it is said that the wisdom of awareness is not separate from all dharmas. Jikme Jungnay also said that the co-emergent great bliss, through the way of merging into the reality of knowables, shows the statement that all knowables are pervaded by wisdom. In the relative truth, there are also some dissimilarities in the way of establishing the ultimate truth that can represent it. Here, the term ultimate truth is used to refer to the clear light wisdom, as its representative. It refers to the appearance of that wisdom, or its own radiance, or its essence, that is, the ultimate body arising from the indestructible subtle wind. In such a relative truth, the appearance of awareness is merely a designation of the characteristics of water moon and illusion, and it arises only dependently, that is, it is established as a state of appearing without inherent existence. All knowables are also similar to this, merely the radiance of the mind outwardly appearing as the appearance of compassion, thereby exhausting into dharma, therefore, from the perspective of the same manner, they are not separate. That is to say, for this, all dharmas are similar to the interdependent arising of no self-existence, in addition to which there is the unique aspect of the Anuttara Yoga tantra. Therefore, compared to other tantras, there is a special way of understanding, such as "Illusion, wind, realm of three existences, seen as dreaming a dream," which needs to be understood. Thus, the union of clear light awareness equally combining with the way knowables exist, and its own radiance, that is, the mandala of clear light spontaneous accomplishment, all show that all knowables become one in the same way. Now, it is the unparalleled ultimate union. Nagarjuna said: Appearance and emptiness, after being understood in their respective parts, wherever