English
This is the designation. The Kunje states: "Without view, without meditation, without upholding vows. Without practice on the ground, without traversing the path. Without effort in activities, without empowerment for authority. Without effort in the three doors, without generating the mandala. Without the two, cause and effect, like the sky." Furthermore, Phakpa Jampel also said: "For that, mandala, fire offering, etc., Torma, recitation, rosary, etc., Lotus posture and stances, etc., Devoid of elaboration is deception, It is neither an action nor a negation." Also: "Yogis for all actions, Those who hold onto the great path, Like deer chasing mirages, Always appear but are not grasped." Also, from the Hevajra: "Without meditation, there is no meditator. Without a deity, there is no mantra." Also, from the Secret Treasury of the Dakinis: "Thus, all phenomena that appear, Exist as illusory deities and goddesses. There is nothing to guard, and no guard. There are no channels, winds, or bindus. It is accomplished through emptiness." Also: "Here, there is no need for bathing and cleanliness. Here, there is no need for asceticism and hardship." As such, it is extensively taught. Among these, those of small minds might think, are the Kriya and Charya Tantras not Vajrayana? Because those scriptures state that accomplishment is achieved through actions and deeds. Furthermore, the Mahayana Sutras also state that the accumulation of merit, such as generosity, is the primary cause for achieving omniscience. Is this not contradictory? These were spoken by the Sugata with intention, for the sake of accommodating children of inferior intellect, those who enjoy elaboration, and those who fear extremely profound states. As it is said in the Entering Reality: "Liberation is attained through the view of emptiness, The remaining meditation is its meaning, All actions of body, speech, and mind, Are taught for the inferior vehicle." Acharya Nagarjuna also said: "To seek reality, in the beginning, One should say that all exists. Understanding the meanings without attachment, Later, it is the meaning of solitude." Furthermore, the Vajra Peak also states: "When abiding equally in that very nature, There are no vows and no mantra practice, There is no need to hold the vajra bell, That itself is accomplished by being free from the ten." And so on.
Chinese
以及导师妙吉祥称（འཇམ་དཔལ་གྲགས་པ）广为阐述。轮回涅槃于大平等中，自性解脱为本性，广大自在，守护誓言的界限。若不证悟超越言词文字境地的不可言说之真如，则生起次第、圆满次第等一切心识造作之法皆不能解脱，此理已明白显示。与之相同，于《妙吉祥幻化网》中亦云：金刚手，我已开示众生之根器差别与种性差别所致的乘之差别，即有些是外道之行，有些是声闻乘，有些是独觉乘，以及其他波罗蜜多乘，和无量持明者之续部。然大明点无有文字，远离表诠，故应了知于无二中成佛。如是，以金刚语作了无可辩驳之宣说。若于大圆满中如是开示，则汝亦不能舍弃下部道之方便分。以自生之智慧大圆满之真如，任运融入一切清净之大功德，三身佛陀本具，无需另觅修证，于上师口诀证悟之时，即于清净平等大坛城，无有戏论之自性中，亦圆满具足天尊与咒语之自性，此即安住于未作修饰、本来如是之状态中，无有勤作修证而得成就。于此，亦圆满具足布施等六度之行持分。梵天殊胜心请问大乘经中云：不现行之方式，以戒律而得寂灭。刹那之方式，以忍辱而得寂灭。无取舍之方式，以精进而得寂灭。不分别之方式，以禅定而得寂灭。无有阻碍之方式，以智慧而得寂灭。法界远离贪欲，故贪欲是远离贪欲之边。法界无有暴虐，故嗔恨是真实之边。诸法
English
and was extensively explained by the master Jampal Drakpa. Samsara and nirvana are in the great equality, self-liberation is the nature, vast and free, the boundaries of guarding vows. If one does not realize the inexpressible suchness that transcends the realm of words and letters, then all the dharmas of mental fabrication such as generation stage and completion stage cannot be liberated, this principle has been clearly shown. Similarly, in the Manjushri Magical Net it is also said: Vajrapani, I have shown the differences in vehicles due to the differences in the minds of sentient beings and the differences in lineages, that is, some are the ways of outsiders, some are the Hearer Vehicle, some are the Pratyekabuddha Vehicle, and also the Paramita Vehicle, and countless Vidyadhara Tantras. However, the great bindu is without letters, and is free from symbols, so it should be understood that enlightenment is achieved in non-duality. Thus, the vajra speech proclaims an undeniable sound. If it is taught in this way in the Great Perfection, then you will not be able to abandon the methods of the lower paths. In the suchness of the Great Perfection of self-born wisdom, all the great qualities of purification are spontaneously integrated, and the three bodies of the Buddha are inherently present, so there is no need to seek and accomplish them separately. At the moment of realization through the guru's instructions, in the great mandala of pure equality, in the nature of non-elaboration, the nature of deities and mantras is also complete, and this is achieved by simply remaining in the unaltered, original state, without effort or accomplishment. In this, the practice of the six paramitas, such as generosity, is also fully present. In the Sutra Requested by Brahma Visesacitta, it says: By not manifesting, one attains nirvana through discipline. By the momentary way, one attains nirvana through patience. By the way of no acceptance or rejection, one attains nirvana through diligence. By the way of non-discrimination, one attains nirvana through meditation. By the way of no obstruction, one attains nirvana through wisdom. The realm of dharma is free from desire, therefore desire is the limit of being free from desire. The realm of dharma is without violence, therefore hatred is the true limit. All dharmas
Chinese
因为没有愚痴，所以愚痴就是没有愚痴的尽头。以没有死亡和没有出生的方式，轮回也就是涅槃。以没有显现执着的方式，涅槃也就是轮回。以名言安立的观点来看，真实也就是虚假。对于具有显现我慢者来说，虚假也就是真实，应当如是了知。如是说。在《二万五千颂般若波罗蜜多经》中说，从那里面直到无上正等觉之间，不专注于受持；不专注于清净佛土；不专注于成熟众生；不专注于观看佛；不专注于生起善根。为什么呢？善现，这是因为一切法自性空。菩萨摩诃萨对于什么专注于受持生起，以及由什么生起，以及对于什么应当生起之法，那样的事物任何也不真实随见。如是等等广说，如是远离一切作为的实相，在那上面道谛的一切法，不勤作而如百川汇入大海一般，自性圆满。如《秘密藏续》所说：十方四时任何处，不能寻得圆满佛，心性即是圆满佛，勿于佛外求诸佛，寻觅亦为诸佛所不见。如是说。又如《总集续》所说：心乃如实之事物，一切诸法皆如是成就，勿于如实而改造，勿于自性之外而修成，寻觅亦为诸佛于法界不见，往昔已作故今不必作，往昔已修故今不必修，不思不念而平等住。如是说。又如《喜金刚续》所说：于无戏论之自性中，天与明咒皆安住。如是说。其他还有明咒、手印、誓言、聚集等等一切，也在大圆满智慧自性中圆满之理。如吉祥那若巴的《真实性成就法》中所说：无字即是心之语，胜义菩提心所住，
English
Because there is no ignorance, ignorance is the end of non-ignorance. Through the manner of being without death and without birth, samsara is also nirvana. Through the manner of being without manifest attachment, nirvana is also samsara. From the perspective of nominal designation, truth is also falsehood. For those with manifest pride, falsehood is also truth, thus it should be known. Thus it is said. In the Twenty-Five Thousand Verse Prajñāpāramitā Sutra, it says: From that point until unsurpassed, perfect, and complete enlightenment, one does not focus on upholding; one does not focus on purifying the Buddha-field; one does not focus on maturing sentient beings; one does not focus on seeing the Buddha; one does not focus on generating roots of virtue. Why is that? Subhuti, it is because all phenomena are empty of their own nature. The Bodhisattva Mahasattva does not truly see anything to be upheld and generated, what is generated by, and what should be generated. Thus, and so on, it is extensively taught that the reality of being free from all actions, on that, all the dharmas of the path of truth, without effort, are naturally complete, like hundreds of rivers flowing into the ocean. As the Guhyagarbha Tantra says: From any direction in the ten directions and four times, a perfect Buddha cannot be found. Mind itself is the perfect Buddha. Do not seek other Buddhas apart from the Buddha. Even if you search, the Buddhas will not find it. Thus it is said. Also, as the Kun Byed says: Mind is the thing as it is, all phenomena are accomplished in suchness. Do not alter what is as it is. Do not accomplish anything other than the essence. Searching, the Buddhas will not find it in the realm of reality. Since it was done before, there is no need to do it now. Since it was cultivated before, there is no need to cultivate it now. Without thinking or contemplating, rest in equanimity. Thus it is said. Also, as the Hevajra Tantra says: In the nature of non-elaboration, deities and mantras abide. Thus it is said. Furthermore, all mantras, mudras, vows, gatherings, and so on, are also complete in the nature of awareness, the supreme king of mindfulness. As the Glorious Naropa's Method of Accomplishing Suchness says: Without letters, the word of the heart, the sacred abides in the Bodhicitta,
Chinese
未造作的誓言，以无守护的方式守护。于不变之手印，以不变之义印持。于无边无际之坛城，智慧无有散乱而明现。离思之自性，乃诸佛之意，不离菩提心。如是，亦圆满开示了因之乘的行为方面。于彼经中云：以彼之精要义，不入于欲之聚。如是六度，安住于自生圆满之心。于离思无分别之见，彼即具足六度。安住于无分别无执之方式，不散乱之觉性相续不断。无缘之智慧波罗蜜多。如是等等，于其他处亦广说，然于此处仅此而已。如是之故，此安住实相之见地之基础，乃是远离对境之无有对境之自性，远离境之相异之相显现，以远离有境之相异之愚痴之方式，从根拔除轮回之种子，是为三时平等性之见。超越思说因果等一切八识之境，安住于觉性之法性自性大圆满之智慧中。如是，圣者导师亦云：世间人所舍弃的，即是胜义谛。于彼之释文中：不颠倒之彼，世间凡夫于何未证悟，于何以何而未思，心所不能思，非根之境，未为无明之翳障所见者，舍弃之。极利根之圣者之智慧所见之境，乃是胜义谛。如是，圣者之谛，是离能取所取二取之各自自明之智慧所体验，胜义谛，真实之边，空性空性，大空性等等，凡以名言所诠释者，乃是与诸佛之法身相应之智慧之总相。圣妙宝云经中云：此法乃一切文字
English
The uncreated vow, guarded by the way of no guarding. On the unchanging mudra, sealed with unchanging meaning. In the mandala without beginning or end, wisdom is clear without distraction. The mind of the Buddhas, the nature beyond thought, does not transcend the Bodhicitta. Thus, the aspect of conduct of the vehicle of cause is also fully shown. In that very text, it says: "With the meaning of that very essence, the mind does not enter into the assembly of desires. Likewise, the six perfections abide in the self-born, perfect mind. In the view of non-conceptual thought beyond thought, that itself possesses the six perfections. Abiding in the way of non-conceptual non-grasping, un-wavering awareness is continuous. The perfection of wisdom without object." And so on, it is also extensively spoken of elsewhere, but here it is only this much. Because it is like that, this basis of the view of the reality of suchness is devoid of the discordant aspects of objectless nature, devoid of the appearance of the discordant aspects of objects, and by means of being free from the discordant aspects of the subject, ignorance, it uproots the seed of samsara from its root, and is called the view of equality of the three times. It transcends the realm of the eight consciousnesses, including thought, speech, cause and effect, and abides in the wisdom of the Dharma-nature, self-nature, Great Perfection of awareness. As the noble teacher also said: "What is abandoned by worldly people is said to be the ultimate truth." In its commentary: "That which is not inverted, what ordinary worldly people have not realized, what they have not thought about with what, what the mind cannot think about, what is not the object of the senses, what is not seen by the darkness of the cataract of ignorance, is abandoned. The object seen by the wisdom of the extremely sharp-witted noble ones is the ultimate truth." As it is said, the truth of the noble ones is to be experienced by the wisdom of one's own self-awareness, free from the two graspers of subject and object, and the ultimate truth, the true limit, emptiness emptiness, great emptiness, etc., whatever is expressed by names, is the general form of wisdom that is in accordance with the Dharmakaya of the Buddhas. In the Noble Cloud of Jewels Sutra it says: "This Dharma is all letters."