English
One should remember that it has been said to attain unsurpassed perfect enlightenment, and so on. Whoever sits in the middle of a city and attains the supreme Bodhi Buddha, such a Buddha has never appeared before, has not appeared, and does not exist now. One should remember these words. For the most part, one should contemplate the meaning of the emptiness of each individual's own nature. The Sutra School believes that conventional truth is a real object that depends on the aggregation of four causes and conditions, and is merely the essence of the offering of related aggregates. Wood is truly empty, and the appearance like a horse is also just an illusion. In ultimate truth, it has no essence, no form, no characteristics, and is free from cause and effect. It should be known that it is separate from the eight and three extremes of elaboration. The Mantra Insider believes that the Suchness of the inseparability of the two truths, the wisdom of self-awareness, is the meaning that cannot be known by any extreme. Remembering all emptiness will surely lead to enlightenment. It should be done. The Supreme Yoga is the Dharma nature of spontaneous perfection. The established self-system is not emptiness by elimination, but is originally emptiness, even separate from the term emptiness itself. Because there is no remembrance, if there is remembrance, who will be sad for whom? Who will rejoice for whom? Through that meaning, one will become enlightened without eliminating sorrow. Detailed content will be explained below in the respective view treatises. In the extensive commentary called "Yoga Eye Meditation," the meaning of dwelling, vows, what to do first, abandoning attachment, and dispelling sorrow has been explained, which is the content of the first chapter. After completing all the tasks to be done in this way, when entering into the meaning, according to the doctrine of the Vehicle of Cause, there are also two differences in the sharpness and dullness of the faculties, namely gradual and sudden. Among them, gradual is the view of the Indian scholar Kamalashila, which is an incomplete and provisional Sutra School. Sudden entry is transmitted by Light Protector and the teacher Dharmora. In Tibet, Darmo Tara came from the east across the sea and went to Lianggu in China. The Chinese king Sui Yangdi also met the Abbot. The Abbot knew that the Chinese king did not truly understand, so he went to Karachu. Monks Kashi, Liu Ji, and Guana Hong and others became jealous, and Li Ji poisoned the Abbot several times.
Chinese
用酒灌溉也无法阻止。后来找到了交付佛法的地点，示现在汉地圆寂。杜尔希的事也结束了。从汉地向北部，有个叫温的商人去了。罗摩丁的拉卡导师在西藏见到了达摩达拉，手里还拿着一只鞋。在那里详细地交谈，然后返回汉地详细地讲述了这件事。打开坟墓一看，只有一只鞋，大家都说这是圣人。由此传承的最后是和尚摩诃衍的教法，是完全圆满的经部教法。此外，在进入密宗内道瑜伽和大瑜伽时，也应该获得口诀。这也要稍微分开来说，岑敏是方法，审查止观相续，以及习惯等等，容易产生的止观等等都能获得。敦敏是从一开始就没有生起的真如，对于任何大的烦恼，慈爱等等没有作用。虽然能获得习惯的方法，但只是方法，不能称之为大方法。什么是大方法呢？那也有两种，依靠的方法和无为的方法。其中依靠的大瑜伽方法，比如毒药经过分析变成最好的药。这也有外和内。外是从闻思的道路上，将智慧放入的特殊方法很多，因为远离了使用的地方，证悟自然不会产生。以及依靠文字，不执着于事物。这些的论典也要了解。内的也有两种，三摩地的口诀，依靠脉、光和明点，在秘密心间的地方，观修八脉的方法，法轮等等四种，以及身和光的不可思议的口诀等等有很多。这些依次圆满，对上师，极度地取悦，严厉地闭关，请求和工作。依靠明妃，寻找具有月亮和太阳特征的具相女子，找到后完成外部次第，安住于生起次第。获得秘密灌顶，安住于上方的顶门口诀。依靠它进行细微的业。
English
It could not be stopped by pouring alcohol. Later, after finding the place to entrust the Dharma, he showed the manner of passing away in China. The matter of Durshi was also concluded. From China to the north, a merchant named Wun went. The Laka teacher of Ramading met Darmo Tara in Tibet, holding only one shoe in his hand. There, they spoke in detail, and then he returned to China and told the story in detail. When the tomb was opened, there was only one shoe, and everyone said that he was a saint. The last of this lineage is the teaching of the monk Mahayana, which is the completely perfect Sutra teaching. Furthermore, one should also obtain oral instructions when entering the great yoga of esoteric Buddhism and the very yoga. This should also be divided and explained briefly. Tsemmin is the method, examining the continuum of calm abiding and insight, and habits, etc. One can obtain calm abiding, etc., that are easily produced. Tunmin is the true nature that has not arisen from the beginning. For any great afflictions, loving-kindness, etc., have no effect. Although one can obtain the methods of habituation, it is only a method and cannot be called a great method. What is the great method? There are two types: the dependent method and the non-action method. Among them, the method of dependent great yoga is like poison that, after analysis, becomes the best medicine. This also has outer and inner aspects. The outer is the path of hearing and thinking, where many special methods of placing wisdom are used. Because it is far from the place of practice, realization will not arise naturally. And relying on letters, one does not cling to things. One should also understand the treatises on these. The inner also has two aspects: the oral instructions of samadhi, relying on the channels, light, and bindus, in the place of the secret heart, the method of meditating on the eight channels, the four chakras, etc., and many inconceivable oral instructions of body and light, etc. These are completed in sequence. One should please the teacher extremely, strictly observe retreat, and request and work. Relying on a consort, one seeks a qualified woman with the characteristics of the moon and sun. After finding her, one completes the external stages and abides in the generation stage. One receives the secret empowerment and abides in the oral instructions of the upper crown aperture. Relying on it, one performs subtle actions.
Chinese
进入并检查。依靠它进入大乐。因此，获得业手印的快乐，随行瑜伽之后，即使基础手印分离也不会退失，也不需要努力修行，要行大舍的精进。这两种方法都有世间的贪恋之味，以及涅槃的乐空无别之味，因为有味道，所以非常重要。要检查，与闻思的意义结合起来做。这是从《月密明点》中所说：没有贪欲就没有菩提，没有菩提就没有贪欲，以正确的结合，一切都能成就，没有结合就没有成就。以及“以可怕之因进行鞭打，伟大的解脱从自身产生，犹如泥中生莲，大方便乘是乘之殊胜”的意义。这是从比天空还大的，难以获得的广大智慧，依靠智慧方便才能成就。还有，啊里嘎里甚深地显示，那是阿和美丽的达，如帕和肢节的展开，在世间一切的行境中，出现佛语的甚深。这样说。那么，是否依靠大圆满宁玛派的方法呢？即使不是大圆满宗的观点，暂时从那些传承也不会阻碍证悟。从《大甘露续》中说：续、经和口诀，如同百姓、贱民和国王的方式，互相依赖，处于一个状态，是一个，但完全没有形式。这样说。殊胜瑜伽的自性是，通过耳传教导而洞穿心意。这样说。因此，将耳传的口诀当作黄金和玉石，仅仅当作会说话的东西。手上拿着能承受的丝绸，做各种各样的奉承，在寂静的地方，即使神鬼也未察觉地请求。此外，自性之道是，无所依的方便是，从贪嗔等因中，产生智慧，这样的方便不是殊胜的方便。在这里，一切名言都是自生智慧，即使检查一个芝麻的边缘，也找不到智慧的边际，因为大智慧没有大小的油的遍布。不依赖任何一方，所以一切都是道，无论见闻觉知
English
Enter and examine. Relying on that, enter into great bliss. Therefore, having obtained the bliss of the karma mudra, and the subsequent yoga, even if the base mudra is separated, it will not degenerate, and there is no need to strive in meditation, one should practice the diligence of great equanimity. Both of these methods have the taste of worldly attachment, and the indivisible bliss and emptiness of nirvana. Because there is taste, it is very important. One must examine and combine it with the meaning of hearing and thinking. This is from what is said in the "Moon Secret Bindu": Without desire, there is no enlightenment. Without enlightenment, there is no desire. With correct union, everything is accomplished. Without union, there is no accomplishment. And the meaning of "By whipping with a terrible cause, great liberation arises from oneself, like a lotus born in mud, the great skillful means vehicle is the supreme of vehicles." This is from the vast wisdom that is greater than the sky, which is difficult to obtain, and is accomplished by relying on wisdom and skillful means. Also, Ali Kali is shown profoundly, that is A and the beautiful Ta, like Pa and the unfolding of limbs, in the realm of all the world's activities, the profound words of the Buddha arise. Thus it is said. So, does it rely on the methods of Dzogchen Nyingma? Even if it is not the view of the Dzogchen doctrine, temporarily, realization is not hindered by the lineage from those. From the "Great Nectar Tantra" it says: Tantras, scriptures, and instructions, like the ways of commoners, outcasts, and kings, rely on each other, are in one state, are one, but completely without form. Thus it is said. The very nature of the supreme yoga is that the mind is pierced by teaching through the ear-transmission. Thus it is said. Therefore, the oral instructions of the ear-transmitted lineage are treated as gold and jade, merely as something that can speak. Carrying as much silk as one can bear in one's hands, making various kinds of flattery, in a secluded place, one requests without even being aware of gods and demons. Furthermore, the nature of the path is that the means without support is that from causes such as desire and hatred, wisdom arises, such means are not the supreme means. Here, all terms are self-arisen wisdom, even if one examines the edge of a sesame seed, one cannot find the edge of the wisdom space, because great wisdom has no large or small spread of oil. Not relying on any side, therefore everything is the path, whether seeing, hearing, feeling
Chinese
即使如此，自生智慧的虚空中，瓦瓦尔自然显现。这是上方的广大虚空之教言，以及《宝总集》中所说：“诸法形形色色显现，一切名言皆是菩提胜道。”以及《入一切》中所说：“五毒与五无间罪，若入清净道，则得平等王。”以及《稀有》中所说：“地狱之境即是无上道。”等等，广为宣说。《法镜》中说：“欲见密咒之缘起，一切皆变为镜，如佛至微小生物，乃至虚空之微尘，皆清晰显现，断除疑惑，成为殊胜宝藏，成为大经卷，广为解说，完全通晓。”这里并非依赖烦恼，因为那本身无法从大智慧的虚空中找到其他道路，而是事先听闻那些，在疑惑断除之时，与所教导的相似。与之相应的是，在《经水》中说：“修行体验与经文无二之因，是依止具足功德之友，内道依止具足相之手印，依止与心意相符之法，依止如意之仆从，此为四者。”其中，体验与口诀之，具足功德之友极为珍贵。堪布华扬也曾在《智者问答》中说：“具足者如实修正错误，极为珍贵。”以及，依止具有上师证悟体验者，获得传承之灌顶与口诀者，以殊胜证悟与意义相连，使弟子获得证悟暖相者，善于调伏心者。在《大威力》中说：“能将黑铁变为黄金的上师，值得用无法估量的财物来赎买。”以及，瑜伽成就者的教言中说：“金刚上师喇嘛，是引导道路的向导、善知识、怙主，是驱散黑暗的明灯、珍宝，是眼见、根、意、识，是度过无数河流的船，是恐惧的大城堡、依靠的城市，是消除轮回之病的医
English
Even so, in the expanse of self-arisen wisdom, Walwal naturally appears. This is the teaching of the great sky above, and from the 'Precious Collection,' it says, 'All phenomena appear in various forms, all terms are the supreme path of enlightenment.' And from 'Entering All,' it says, 'The five poisons and the five inexpiable sins, if entered into the pure path, one obtains the equal king.' And from 'Wonderful,' it says, 'The very place of hell is the unsurpassed path.' And so forth, it is widely spoken. From the 'Mirror of Dharma,' it says, 'The condition for wanting to see the secret mantra is that everything is transformed into a mirror, from the Buddha to the smallest living beings, even to the smallest particles of space, it is clearly revealed, cutting off doubts, becoming a supreme treasure, becoming a great scripture, widely explained, and fully understood.' Here, it is not relying on afflictions, because that itself cannot be found from another path than the expanse of great wisdom, but rather having heard those beforehand, it is similar to what is taught at the time of cutting off doubts. Corresponding to that, in the 'Sutra Water,' it says, 'The cause of practicing experience and sutra without duality is relying on a friend who possesses qualities, the inner path relying on a mudra with signs, relying on a Dharma that accords with the mind, relying on a pleasing servant, these are the four.' Among them, the friend who possesses the qualities of experience and oral instructions is extremely precious. Khenpo Pal Yang also said in 'Questions and Answers of the Wise,' 'One who possesses and corrects mistakes as they are is extremely precious.' And, relying on one who has the master's realization experience, one who has received the empowerment and oral instructions of the lineage, connecting with the meaning of supreme realization, causing the disciple to gain the warmth of realization, one who is skilled in taming the mind. In 'Great Power,' it says, 'That precious master who can turn black iron into gold, it is fitting to redeem him with immeasurable wealth.' And, in the words of the accomplished yogi, it says, 'That Vajra master Lama, is the guide who shows the path, the good friend, the protector, is the lamp that dispels darkness, the jewel, is the seeing eye, the faculty, the mind, the consciousness, is the boat that crosses countless rivers, is the great fortress of fear, the city of reliance, is the doctor who removes the disease of samsara.'