English
Like the activity range of a monkey. Furthermore, it is said in the "Ten Sutras": The Dharma nature of outer yoga is explained as, with eleven branches in nine parts as the support for achieving Bodhi, entering from all doors and practicing, perfecting the body color, hand seals, and gestures, meditating on the posture of the body in the mind, clear like the moon in water, not being deluded by the appearances of grasping and being grasped, not being attached to the self for the wisdom heroes, how can non-attachment arise? For example, like a child building a mud house, practicing and demolishing again, just like demolishing a mud house. So it is said. Here, the eleven ritual branches refer to the intention of the Action Tantra. That is, the Kriya path is encompassed by the three realities, among which, the reality of the knowledge mantra is divided into six Kriya deities, and the reality of recitation is divided into the sound of the mantra, visualizing the Bodhicitta moon mandala, and visualizing oneself as the deity in front, these two foundations are divided into four, adding one's own reality makes eleven. Therefore, this quote from the "Ten Sutras" also explains all the outer tantras. The "Treasure Key" says: The vehicle of the Action Tantra, after being blessed by the eleven ritual branches, is regarded as the deity, that is the way of the lord and servant, the two are the way of the ruler and minister in the tantra, the vehicle of the Yoga Tantra, after being fully examined by the five Bodhisattvas and the four miracles, is regarded as the deity, that is the way of brothers and friends. So it is said. Third, the Mahayoga vehicle mainly visualizes the peaceful mandala surrounded by the five Buddha families, male and female, and the male and female heroes, etc., and the appearance of fierce wrath and frowns arising from that, adorned with the nine postures of dance and the ten ornaments of majesty, etc., becoming the essence of the total majesty of all wrathful deities, in the form of the Great Glorious Supreme Heruka, etc., meditating on one's own body, with the pride of the deity, arranging the seed syllable and mantra garland in the heart, by radiating and gathering light, etc., making the clear appearance of the deity manifest, until the three realms are filled. Or, here the word "letter" is used, the omniscient Rongzom Chenpo said: The sound called letter, is the temporary Dharma.
Chinese
如果将“自身”、“智慧”、“名”和“色”应用于此，则应理解为是“天神之身”。无论如何，如果这样修习禅定达到极致，那也只是心识分别念的习气所形成的显现而已。因此，为了使一切分别念的戏论寂灭，达到超越心识的大圆满境界，必须亲眼见到实相。如果不是这样，就会偏离正道。如《十经》中所说：“生起次第玛哈瑜伽之法性，乃于心之中央，为轮识所围绕。如天神之身，具忿怒之皱纹与装束。以摧毁一切之大忿怒尊，主要修习忿怒主之身。反复修习，则可现前。习气增长，文字显现。然未造作之寂静法性，非由感官所能现见。”同样，如果阿努瑜伽没有被大乐智慧所掌握，而是被烦恼所控制，导致声闻和菩萨的戒律破损，就像砍断棕榈树的树头，树木无法生长一样，无法获得果实。如果密咒的誓言破损，罪过则更为严重。例如，如果种子被火烧毁，果实将永远消失一样，会遭受从地狱到劫末都无法解脱的罪过。为了不被烦恼所控制，应该安住于有相和无相的圆满次第，特别是依靠其他身体手印的道路，生起乐空无二的智慧，并努力守护明点不泄，从而守护不退转的戒律。这也是因为没有领悟大圆满超越守护界限的甚深含义，即以大守护誓言的信心，不被业力所左右，从而证悟本自俱足的原始成佛之果。为了不被上述阿努瑜伽所说的破誓言所控制，而安住于努力修持的道路上，因此说没有领悟到无为无作的真正含义。如《十经》中所说：“由五毒烦恼之干涸，声闻缘觉大乘经部三者。”
English
If "self," "wisdom," "name," and "form" are applied here, they should be understood as the "body of the deity." In any case, even if one cultivates samadhi in this way to the extreme, it is only an appearance formed by the habitual tendencies of conceptual mind. Therefore, in order to pacify all the elaborations of conceptual thought and attain the state of Great Perfection beyond mind, one must directly see reality. If not, one will stray from the right path. As stated in the "Ten Sutras": "The nature of the generation stage Mahayoga is that in the center of the mind, it is surrounded by the wheel of consciousness. Like the body of a deity, with wrathful wrinkles and attire. With the great wrathful one who destroys all, mainly meditate on the body of the wrathful lord. By repeatedly meditating, it will manifest. As the habitual tendencies increase, letters will appear. However, the uncreated, peaceful nature is not seen directly by the senses." Similarly, if Anuyoga is not grasped by the wisdom of great bliss, but is instead used under the control of inherent afflictions, and the vows of the Shravakas and Bodhisattvas are broken, it is like cutting off the head of a palm tree, where the tree cannot grow, and one cannot obtain the fruit. If the samaya of secret mantra is broken, the fault is even greater. For example, if the seed is burned by fire, the fruit will be lost forever, and one will suffer the fault of not being liberated from the state of hell until the end of the kalpa. In order not to be controlled by inherent afflictions, one should abide in the generation and completion stages with and without signs, especially relying on the path of other-body mudras, generating the wisdom of inseparable bliss and emptiness, and striving to keep the bindu unmoving, thereby guarding the immutable discipline. This is also because one has not understood the profound meaning of Great Perfection beyond the limits of guarding, that is, with the confidence of the great primordial vow, one is not controlled by karma, thereby realizing the fruit of primordial Buddhahood that is spontaneously accomplished from the beginning. In order not to be controlled by the breaking of vows as stated above in Anuyoga, and to abide in the path of diligent practice, it is said that one has not understood the true meaning of non-action and non-effort. As stated in the "Ten Sutras": "By the power of the five poisons and afflictions, the Shravakas, Pratyekabuddhas, and the three Sutra divisions of the Mahayana."
Chinese
由于未能守持别解脱戒律，如同砍断棕榈树头，树木无法生长；由于破坏金刚乘的誓言，如同种子被火焚烧，果实永远无法产生；由于没有守护大圆满的誓言，显示不会受他力影响，果实仍然存在；阐述了大圆满不会受到破戒的影响。如是说。大圆满之所以不受烦恼和誓言破损等的影响，是因为烦恼等一切轮回之法，本来就已在无根无基的状态下解脱，因此，无论显现什么，出现什么，都只是觉性的自力，唯一的智慧。关键在于认识到这一点。如果不是这样认识，而是执着于业和烦恼的自相，宣扬没有善恶因果，那么，《自圆满根本续》中说：自生本来即光明，轮回黑暗不能蔽。觉性本来即无死，生死不能蔽。三身本来即安住，五毒烦恼不能蔽。以及《真实汇集经》中说：外与内和器与情，高界恶趣善与恶，净与不净洁与垢，是与非和取与舍，应作不应作过与德等，所有二元对立之言说，譬如兔角一般，言说中有，实义中无。如是说。第四点是，总而言之，以九乘次第所涵盖的成百上千的法类，即八万四千法门，全部都是为了引导众生到达佛地的，是大圆满的阶梯，没有一个不是这样说的，也没有一个不能利益众生的，因此，无论修持任何法门，都能产生与各自道路相符的如意果，如同开花一般。然而，通过有勤作的乘所成就的果，只是暂时的安住处，并非究竟的果，因此不是恒常的。大圆满的究竟果，法性心髓的智慧，没有任何戏论的相状，并且超越了一切分别念的境界，因此，不可能从仅仅是安住处的各种法门中产生。
English
Due to the failure to uphold the Vinaya vows, it is like cutting off the head of a palm tree, and the tree cannot grow; due to the breaking of the Vajrayana samaya, it is like seeds burned by fire, and fruits can never be produced; due to not guarding the Dzogchen samaya, it shows that it will not be influenced by others, and the fruit still exists; it explains that Dzogchen will not be affected by breaking vows. It is said. The reason why Dzogchen is not affected by afflictions and broken vows is that all the dharmas of samsara, such as afflictions, have already been liberated in a rootless and baseless state from the beginning. Therefore, no matter what appears or arises, it is only the self-power of awareness, the single wisdom. The key lies in recognizing this. If this is not recognized, but clinging to the self-nature of karma and afflictions, and proclaiming that there is no good or evil cause and effect, then, as it says in the *Self-Perfected Root Tantra*: Self-born, primordially clear, the darkness of samsara cannot obscure me. Awareness is primordially immortal, birth and death cannot obscure me. The three bodies are primordially abiding, the five poisons cannot obscure me. And as it says in the *Definitive Meaning Gathering Tantra*: Outer and inner, vessel and content, higher realms and lower realms, good and evil, pure and impure, clean and unclean, yes and no, taking and leaving, to be done and not to be done, faults and virtues, etc., all dualistic expressions are like a rabbit's horn, existing in words but not in meaning. So it is said. The fourth point is that, in short, all the hundreds of thousands of categories of dharma encompassed by the nine vehicles, that is, the eighty-four thousand dharmas, are all said to be the Dzogchen path, the ladder to lead sentient beings to the state of Buddhahood, and there is not one that is not said to be so, and there is not one that cannot benefit sentient beings. Therefore, no matter what dharma door is practiced, it can produce a satisfactory result that is in accordance with its own path, like a flower blooming. However, the fruits achieved through the paths of the effortful vehicles are only temporary abodes, not the ultimate fruit, and therefore are not permanent. The ultimate fruit of Dzogchen, the wisdom of the essence of dharmata, has no characteristics of elaboration and transcends all objects of conceptual thought. Therefore, it is impossible to arise from the various dharmas that are merely abodes.
Chinese
据说是会改变的。在《十部经》中说：九个次第和八万四千法门，是众生走向成佛之路的途径。无论从何处修行，都会产生各自的果实。以法性大圆满无相之力的加持，世间希求安乐的处所，法性无相是不会改变的。如是说。第七，阿底自成任运，如实不求自成之瑜伽经有四种：如实不作意，安住于本然之瑜伽士，成就二利之瑜伽经。其意如虚空般广阔，功德自成大圆满，自然安住之瑜伽经。彼即如实无有矫饰之心性，各自于自明之智慧中显现之瑜伽经。不依赖作为勤作之因果，自心成就法身之义，对于了悟之瑜伽士而言是容易的，而对于他人而言是困难的，以不可言说之方式开示之瑜伽经。第一种是：如此，远离心之思念和语之谈论与言说的一切，于法性精华中，安住于自然本智，超越一切改造、改变、舍弃和取舍的此者，或者具有证悟此义之把握的瑜伽士，从现在起就具有获得原始恒常自主之善妙福分。如是说。在《六界经》中说：熟悉这无边际之处的人，会获得不可言说之自性清净。此即是无量功德，与无量诸佛相等。平等是所有吉祥之主。如是说。如是之阿底大圆满瑜伽士，将轮回涅槃以及自他等一切二元对立，皆已于无二智慧大光明觉悟心中解脱，三界获得完全解脱，三有皆已于原始清净之见解中显现，不分别自他之利益，远离一切勤作和修持的同时，如幻化般的利他事业，以恒常周遍任运成就之方式，于所化众生之境中嬉戏和进入，因此二利是不求而自成的。如前经所说：超越增益和损减之法性菩提心，安住于不可言说之无边际之处的，证悟无为法性之瑜伽士，其行
English
It is said that it will change. In the Ten Sutras, it says: The nine stages and eighty-four thousand paths are the ways for sentient beings to go to the path of enlightenment. No matter where you practice, you will produce your own fruits. By the power of the Dharma nature's Great Perfection without characteristics, the abode of the world desiring happiness, the Dharma nature without characteristics will not change. So it is said. Seventh, the Ati spontaneous perfection, the yoga sutra of self-accomplishment without seeking as it is, has four types: The yoga sutra of accomplishing the two benefits spontaneously by the yogi who abides in the natural state without artificiality. The meaning is as vast as the sky, the merits are spontaneously perfected, and the yoga sutra naturally abides. That is, the yoga sutra in which the mind-essence, which is as it is without modification, appears in the wisdom of one's own awareness. The yoga sutra that is easy for the yogi who realizes the meaning of the self-mind accomplishing the Dharmakaya without relying on the cause and effect of action, but difficult for others, and is taught in an unspeakable way. The first is: Thus, the Dharma nature, which is free from all thoughts of the mind and all discussions and expressions of speech, abides in this natural innate wisdom as the essence, which transcends all transformation, change, abandonment, and acceptance, or the yogi who has the confidence to realize this meaning, from now on, has the good fortune to attain the original eternal autonomy. So it is said. In the Six Realms Sutra, it says: The person who is familiar with this boundless place will attain the unspeakable self-purity. This itself is immeasurable merit, equal to immeasurable Buddhas. Equality is the lord of all auspiciousness. So it is said. Such an Ati Great Perfection yogi, having liberated all dualities such as samsara and nirvana, self and other, into the expanse of non-dual great wisdom, the awakened mind, the three realms are completely liberated, and all three existences have appeared in the view of original purity, without distinguishing the benefit of self and others, while being free from all effort and practice, the illusory activities of benefiting others, in the manner of constant pervasiveness and spontaneous accomplishment, play and enter into the realm of those to be tamed, therefore the two benefits are spontaneously accomplished without seeking. As the previous sutra says: The Dharma nature Bodhicitta that transcends addition and subtraction, abiding in the unspeakable boundless place, the yogi who realizes the uncreated Dharma nature, his act