English
Obscured by afflictions, one cannot see the realm of Dharma. Why is the realm of Dharma not me? Not a woman, not a man. Being completely liberated from all that is grasped, how should one examine grasping? With the three actions of impurity, impermanence, and suffering, one tames the mind. Emptiness is the sutra that teaches, thus spoke the Victorious One. Through all of these, afflictions are reversed; that realm is not destroyed. Thus it is said. The nature of the Dharma realm is like the element of space, without cause or condition. Without birth, aging, abiding, or destruction, it is unconditioned. Buddha and Dharma are inseparable, thus obtaining that lineage. Without falsehood, without deception, without harm, it is primordially peaceful in its nature. Thus, in complete examination, the Dharma realm, empty of afflictions and inseparable from uncontaminated qualities, the union of appearance and emptiness, the unconditioned, is established as the lineage. And the teachings brought forth by Tilopa from Akanishta, which are a valid measure of truth, in the instructions of the Dakini, it says: Just as a lamp resides inside a vase, it does not appear outside. When that vase is broken, then the light of the lamp appears. Likewise, the vase is one's own body, the clear light is like a lamp. If the instructions of the guru break it well, then the wisdom of the Buddha will become clear. Thus it is said. In the Mahamudra Ganga given by Tailopa to Naropa: For example, the nature of the sky transcends color and shape, it is not stained or changed by black and white. Likewise, the essence of one's own mind transcends color and shape, it is not stained by virtue, vice, black and white dharmas. For example, the essence of the clear and bright sun, cannot be obscured by the darkness of a thousand eons. Likewise, the clear light of the essence of one's own mind, cannot be obscured by the cycles of eons. Thus it is said. The Ten Realities composed by Avadhutipa, in the collection of instructions of Maitripa, it says: If one wishes to know Suchness, it is neither with characteristics nor without characteristics. The Madhyamaka that is not adorned with the words of the guru, remains only at a middling level. Thus it is said. In the song of instruction given by the Great Brahmin to Marpa: Emptiness and compassion are inseparable, the innate mind without interruption, the primordially pure Suchness, is seen as space joining with space.
Chinese
还有，从米拉日巴尊者赐予斯尼瓦仁钦的口耳传承实物开显中说：有情众生的一切，其心要之义本来就存在。因此，众生具有成佛之因。从因到果的显现，是本来就具有的，而不是现在才有的。这是总的指示。特别是，在口耳传承根本长寿三法的答复金刚歌中说：就胜义谛而言，魔障乃至佛陀也不存在。等等。就世俗谛而言，轮回和涅槃，一切都存在，这是能仁所说的。这样，暂时将名言的二谛各自区分开来。最终，存在显现为实有，不存在是空性的法性，本体无别，味道一体，自知他知都不存在，一切都是双运的广阔。这样，不是名言的胜义谛才得以发挥。如此证悟的智者，不见分别识而见智慧，不见有法而见法性。由此自然生起慈悲，力量和无畏陀罗尼等等，凡是佛陀的功德，都如珍宝般涌现。这是我瑜伽士的证悟境界。这样，无垢圣者的智慧所见如实直接地显示出来。香仁波切在最极道的究竟中说：究竟的了义心要法身，自性清净光明界，过去现在未来诸佛来或不来，圣者之众证悟或未证悟，诸佛宣说或未宣说，注释者解释或未解释，法性光明离戏清净此，本来任运成就，无增无减而存在。如清净的虚空，世间成住坏空的，火烧和风吹等等，无数劫中造成损害，但对虚空无损，没有增减一样。日光强烈照耀被云彩遮蔽时，黑暗笼罩，云团消散时，显现光明般的增减，但太阳的心髓不可能有增减。如此存在的无变法身，除了自己的心以外。
English
Furthermore, from the oral transmission clarifying the essence given by Lord Milarepa to Nyiba Rinchen, it says: For all sentient beings, the meaning of the essence has been present from the beginning. Therefore, sentient beings have the potential to become Buddhas. The manifestation from cause to effect is something that has been present from the beginning, not something that is just now happening. This is a general instruction. In particular, in the Vajra Song answering the root questions of the oral transmission of the Three Cycles of Longevity, it says: In terms of ultimate truth, there is not even a Buddha, let alone obstacles. And so on. In terms of conventional truth, samsara and nirvana, everything exists, as stated by the Sage. Thus, temporarily distinguishing the two truths of nomenclature separately, ultimately, existence appears as something real, and non-existence is the nature of emptiness. The essence is inseparable, one taste, neither self-awareness nor other-awareness exists, everything is the vast union. In this way, the ultimate truth, which is not nomenclature, is brought to the fore. Thus, the wise who realize this, do not see the discriminating consciousness but see wisdom, do not see phenomena but see the nature of reality. From this, compassion naturally arises, along with strength, fearlessness, dharani, and so on. Whatever qualities of the Buddha there are, they arise like precious jewels. This is the level of realization of me, the yogi. Thus, the vision of the immaculate noble wisdom is shown directly as it is. Zhang Rinpoche said in the ultimate of the supreme path: The ultimate definitive essence is the Dharmakaya, the realm of self-nature purity and clear light. Whether the Buddhas of the three times come or do not come, whether the assembly of noble ones realize it or do not realize it, whether the Buddhas speak of it or do not speak of it, whether the commentators explain it or do not explain it, this nature of reality, clear light, free from elaboration, pure, is naturally spontaneously accomplished from the beginning, existing without increase or decrease. Just as the pure sky is not harmed by the formation and destruction of the world, by fire burning and wind destroying, and so on, even if it is harmed for countless eons, the sky is not harmed, and there is no increase or decrease. When the bright sunlight is obscured by clouds, darkness envelops, and when the clouds dissipate, it appears as if there is an increase or decrease in brightness, but it is impossible for the essence of the sun to increase or decrease. This unchanging Dharmakaya that exists in this way is nothing other than one's own mind.
Chinese
他处皆无有， 所有轮回诸相皆由心所生。 若不证悟自心之本性， 颠倒错觉扰，轮回苦增盛。 若能确证自心之本性， 则涅槃之无量智慧大乐显。 是故一切皆由自心所生， 若能认识自性之法性， 则能知晓一切有情之法性。 知此则知涅槃等一切法， 若能遍知一切法，则能超越三界。 若能知一法，则能通达一切法。 如是说。嘉瓦噶玛巴让炯多杰于《内义自释》中，以《宝性论》和《摄大乘论》的教证，广述了种姓的分类。又有人认为发展变化的种姓是新出现的，并非如此。以“自性住种姓法界”等，以及“发展变化的八识清净智慧”，清楚地阐述了法界和智慧二者，并且这两者也如水界、黄金和虚空一样，被认为是清净的。如《中边分别论》的教证所证实的自性清净。正如两部小论中所阐明的那样，第七世噶玛巴也认为，具足六十四功德且与无分别的法界空性，是具足一切殊胜相的空性。司徒班智达等的观点，如噶举派普遍所知的那样。萨迦班智达于《自宗究竟赞释》中，阐述了心的法性本性清净，但心的体性被突如其来的垢染所遮蔽的状态；垢染是突如其来的，因此可以去除；去除垢染就能成佛；那时，就法性而言，没有转变，这是理聚的观点；就功德显现而言，存在转变，这是赞聚的观点。这两者在要点上并不矛盾。将“佛无有智慧”作为辩论的前设，而自宗认为佛并非没有智慧，也并非没有身，并且这两者是无别的。内莫贡钦在回答问题时说：认为证悟空性之心不能被归为三藏和四续部，这等同于声闻的灭尽。认为证悟双运才能被归类。
English
There is nowhere else. All kinds of samsara arise from the mind. If you do not realize your own mind, Confusion arises from distorted perceptions, increasing the suffering of samsara's vessel and contents. If you realize your own mind with certainty, The infinite wisdom and great bliss of nirvana will arise. Therefore, since everything arises from your own mind, If you recognize the nature of your own dharma, You will understand the nature of all sentient beings. Knowing this, you will know all dharmas, including nirvana. Completely knowing all dharmas, you will transcend all three realms. By knowing one thing, you will become wise in all dharmas. Thus it is said. Gyalwang Karmapa Rangjung Dorje, in his "Inner Meaning Self-Commentary," extensively explained the divisions of lineage using the teachings of the Uttaratantra and the Compendium of Mahayana. Furthermore, some may think that the evolving lineage is newly arisen, but this is not the case. With phrases such as "the naturally abiding lineage, the dharmadhatu," and "the evolving, purified wisdom of the eight consciousnesses," he clearly showed the dharmadhatu and wisdom as two aspects. These two are also considered pure, like the water element, gold, and space. As established by the teaching of the Madhyantavibhaga, the self-nature is pure. As clearly shown in the two smaller treatises, the Seventh Karmapa also considered the emptiness of the dharmadhatu, which possesses sixty-four qualities and is inseparable, as the emptiness endowed with all supreme aspects. The views of Situ Panchen and others are well-known throughout the Kagyu lineage. Sakya Pandita, in his "Ultimate Praise Commentary," explained that the nature of the mind is naturally pure, but the essence of the mind is obscured by adventitious stains; these stains are adventitious and can therefore be removed; by removing these stains, one becomes a Buddha; at that time, in terms of dharmata, there is no transformation, which is the view of the Reasoning Collection; in terms of the manifestation of qualities, there is transformation, which is the view of the Praise Collection. These two are not contradictory in essence. Taking the position that "Buddhas do not have wisdom" as a preliminary argument, the Sakya school asserts that Buddhas are not without wisdom, nor are they without form, and that these two are inseparable. Nyemo Gomchen, in response to a question, said: Considering the realization of the emptiness of mind as not belonging to the three pitakas and four tantras is equivalent to the cessation of the Shravakas. Only the realization of union can be classified.
Chinese
如果这样可以成立。仅仅是空性的心，三宝不会圆满。觉性与空性双运具有种子。如果很好地理解双运的意义，那么在显现中也会圆满。如是说。在离戏中确定，并在双运中修持。如是说。因时的见解是有毒的，果时的见解是无毒的，前者仅仅是通过闻思衡量而得出的分别空性离戏，但这并不足够，后者是乐空、觉空双运，从灌顶和二次第中产生，与佛地的智慧本体相同，这些在尊贵的萨迦派中广为人知。此外，宗喀巴大师在《三主要道》中说：无论何人，见到轮回涅槃一切诸法，因果何时也不欺骗，并且所缘的执着全部消散，那时便踏上了令诸佛欢喜的道路。显现是无欺的缘起，空性是远离承诺的理解，只要这两者各自存在，就仍然没有领悟佛陀的密意。何时不再交替，而是同时，仅仅从见到无欺的缘起，就使对境的执着全部消散，那时便是见解的考察圆满之时。如是，显空双运并非名相，而是真实义，宗喀巴大师着重强调。全知多罗那他佛在《理趣决定海》中所说等等。虽然暂时在显空二者的侧重和二谛的安立界限等方面，存在着各宗派细微差别的观点，但实际上，在二谛味等、并非名相的究竟真实义中，在超越心识的大智慧之中，证悟法性真谛的圣者们的意密宝藏，如水与盐般无二无别、味等，因此不是凡夫智慧所能衡量的境界。怙主阿底峡说：因为那像大海一样，声音、比喻和智慧，都无法找到它的深度和彼岸，因此它是极其深邃的。如是说。不要诽谤佛法，应对自己喜欢的事物生起向往。如是说。此外，应忆念《胜乐略续》、《慈氏五论》和《宝鬘论》等中所说的意义。