English
Because they are born there. Thus, in the Great Adornment Sutra, it says: Those who wish to block others' emptiness will enter the realm of luminous form. So it is said. Relying on this, the Madhyamaka Prasangika, considering the realm of emptiness as that without acceptance, is born in the ordinary realm of the formless. Thus, in that very text, it says: Whoever blocks the desires of others and does not accept, will produce the fruit of the formless realm. So it is said. Thus, with the three hundred causal vehicles, being other than the extremes of permanence, annihilation, and self, abiding in the extremes of selflessness, peace, and emptiness, they are not liberated from the three realms. Among these, the particularly distinguished ones, the result vehicle of secret mantra, speaking of emptiness, among the three vehicles of the Tirthika sage, relying on Madhyamaka, the Kriya, abiding in the extreme of guarding one thing, such as guarding alcohol, and the extreme of entering through the doors of the three purities and the three concentrations, and the extreme of seeing like the six deities, lord and servant, are born in the lower divine races. Thus, in the Vajra Heart Essence Manifestation Sutra, it says: Whoever dwells in fasting and eats white food, the three garments, the lord and the deity are also deities, dwelling in the birthplace of the pure race deities. So it is said. Relying on this, the Upa Yoga, abiding in the extreme of confused view and conduct, is born in the Akanistha heaven. Also, in the Dakini's Loving Heart Essence Sutra, it says: Whoever's view and conduct have no basis in themselves, whose nature is compassion and weariness, whose mind is joyful, is only born in the Akanistha heaven. So it is said. Relying on this, the Yoga, arising from the five manifest enlightenments, the extreme of entering from the excellent leisure and fortune, and the extreme of seeing oneself and the deity as brothers and friends, bound by self-grasping, is born in the divine realm of the form realm. Also, in that very text, it says: Whoever, in the limbs of the assembled ritual, grasps and is grasped by both the deity and oneself, this is turning one's back on the noble path, dwelling in the form realm and wandering elsewhere. So it is said. Relying on this, the Maha Yoga, the extreme of entering the three aspects of entering samadhi gradually, and the extreme of entering all at once, and the extreme of manifestly realizing the distinctions of the actions of the four activities, and in the aspect of the accurate conventional, like this, the outer container world
Chinese
处于观视宫殿的境地，以及将所有内在的众生视为天神和天女的境地，将会转生到他化自在天的境界。正如《水晶宫殿堆砌续》所说：究竟和世俗无别的欲望，在事物上增长空性，随顺于色相，是其他化生天神的出生地。因此，相对于此，阿努瑜伽从虚空和智慧中同时、次第、逐渐和顿超地进入的境地，以及观视双运，处于如鱼跃出水面的境地，将会转生到无边识处。正如《金刚坟场续》所说：通过二入，特别是进入的业力，由于相的真谛，有百万的安乐处。由于那些空性的真谛没有差别，因此必定安住于唯识之中。如此一来，从主张实有的外道常断见，直到唯识宗，都无法从三界中解脱。而且，诸佛的乘，如果各自的见修行愿达到究竟，就会转生到高处；如果愿望没有达到标准，就会转生到三恶道。主张空性的密咒乘和波罗蜜多乘，也无法从三界中解脱。因此，《大庄严经》说：次第勤奋的八种意识之乘，是引导进入三界的圣者。意识思辨的法执着于言辞，由于没有真正意义的真谛，因此是道路的迷途。因此，称为“边”。这些之中特别殊胜的是自性大圆满，即使执着于龙钦宁提的见、修、行三者，也会与法性现前相违背；心部认为心是能动者，在法性现前中作为能动者，也不是真正的。这些之中特别殊胜的是窍诀部，即使是其中的差别者，也无法到达意义的本位。这些之中特别殊胜的是从边解脱，智慧到达此处。这也是从非法的边解脱，法性完全清净的道路完全圆满，从八种意识之乘中解脱，意识思辨执着于言辞会自行返回，因为法性安住于自
English
Being in the state of viewing the palace, and in the state of viewing all inner beings as gods and goddesses, one will be born in the realm of the Paranirmitavasavartin gods. As it is said in the Tantra of the Crystal Palace Stacked: The desire for ultimate and conventional non-duality, increasing emptiness in things, following after form, is the birthplace of other emanated gods. Therefore, relative to this, the state of Anu Yoga entering simultaneously, sequentially, gradually, and abruptly from space and wisdom, and viewing union, being in the state of a fish leaping out of the water, one will be born in the realm of infinite consciousness. As it is said in the Vajra Cemetery Tantra: Through the karma of entering into two, especially entering, because of the truth of appearance, there are millions of places of bliss. Because those truths of emptiness have no difference, therefore, one will surely abide in mere consciousness. In this way, from the eternalist and annihilationist views of the materialist heretics, up to the Mind-Only school, one cannot be liberated from the three realms. Moreover, the vehicles of the Buddhas, if the aspirations of their respective views and practices reach the ultimate, they will be born in higher realms; if the aspirations do not reach the standard, they will be born in the birthplaces of the three lower realms. The mantra vehicle and the Paramita vehicle, which advocate emptiness, also cannot be liberated from the three realms. Therefore, the Great Array says: The eight vehicles of gradual effort of mind, are the holy ones who lead into the realms. The Dharma of mind and intellect clings to words, because there is no truth of true meaning, therefore it is a delusion of the path. Therefore, it is called "edge." Among these, the particularly excellent one is the Great Perfection of Naturalness, even if one clings to the view, meditation, and conduct of Longchen Nyingtik, it will contradict the manifestation of Dharmata; the Mind Section considers the mind to be the agent, and acting as the agent in the manifestation of Dharmata is also not true. Among these, the particularly excellent one is the Instruction Section, even the differentiated ones among them cannot reach the original state of meaning. Among these, the particularly excellent one is liberation from the edge, and wisdom arrives here. This is also liberation from the edge of non-dharma, the path of complete purity of Dharmata is completely fulfilled, liberated from the eight vehicles of mind, the clinging of mind and intellect to words will return by itself, because Dharmata abides in its own
Chinese
清净至极。又，因从言词的边际解脱而无法思辨，因从明晰的边际解脱而不是有相，因从空性的边际解脱而不会断灭，因从存在的边际解脱，而没有实物的过失，因从不存在的边际解脱，而没有臆测的过失，因从是这样的边际解脱，而不会确定为某种事物，因从不是这样的边际解脱，而超越了分别念的法。这样一来，显有轮回涅槃一切万法都圆满具足，故名为超越取舍的“滴”。因为对法与非法之执着都圆满具足，所以远离了自与非自的分别念。因从法与法性的边际解脱，所以不依赖于见、修、行，以自性而安住，故于一刹那解脱三界。因为证悟与未证悟都圆满具足，所以根器没有利钝之分，以现量要诀而解脱，故不依赖于闻思。因此，依靠现量见到的要诀，显现所见为法，无需修持，故不依赖于串习之力。以见到法性显现的要诀，没有错觉之名，善业不观待异熟果报，故名为离边圆满，是极殊胜之见。又是显现之滴，故错觉显现于净土。是空性之滴，故当下已达究竟。是显空无别的滴，故于一切时分不离法性之链，断绝了可数的对境之分别。法与非法到达滴，故脱离了自他之边的垢染，于一切时分，体验于自身上明亮的链条上安住。如是的传承遍布于一切佛与有情，佛与有情没有差别，故没有道路的改造，自明于自地。因此，因串联而称为传承。现在，为了确定理由，依靠自愿的内在联系，为了阐明进入此秘密传承的途径，分为两部分：指示名称的自性，仅仅依靠指示名称，便能轻易理解经文的意义。
English
Utterly pure. Moreover, because it is liberated from the limits of words, it cannot be speculated upon; because it is liberated from the limits of clarity, it is not characterized; because it is liberated from the limits of emptiness, it is not cut off; because it is liberated from the limits of existence, there is no fault of substance; because it is liberated from the limits of non-existence, there is no fault of mental fabrication; because it is liberated from the limits of being so, it is not determined as one thing; because it is liberated from the limits of not being so, it transcends the dharma of conceptual thought. Thus, all phenomena of appearance and existence, samsara and nirvana, existence and non-existence, are completely perfected, hence it is called "Tik," which transcends acceptance and rejection. Because the clinging to dharma and non-dharma is completely perfected, it is free from the conceptualization of self and non-self. Because it is liberated from the limits of dharma and dharmata, it does not depend on view, meditation, and conduct; abiding by its own nature, it is liberated from the three realms in one moment. Because realization and non-realization are completely perfected, there is no sharpness or dullness in the faculties; liberated by the key point of direct perception, it does not depend on hearing and thinking. Therefore, relying on the key point of seeing directly, the appearance seen arises as dharma, and because there is no need to meditate, it does not depend on the power of habituation. By the key point of seeing the appearance of dharmata, there is no name for delusion; because virtuous deeds do not rely on the ripening of karma, it is called complete freedom from extremes, and it is the view of great distinction. It is also the Tik of appearance, so delusional appearances arise in the pure land. It is the Tik of emptiness, so it has now reached the ultimate. It is the Tik of the inseparability of appearance and emptiness, so at all times it does not go beyond the chain of dharmata, and it cuts off the conceptualization of countable objects. Dharma and non-dharma arrive at the Tik, so it is free from the defilement of the extremes of self and other, and at all times, experiencing it, one abides on the chain of clarity in oneself. Such a lineage pervades all Buddhas and sentient beings, and there is no difference between Buddhas and sentient beings, so there is no alteration of the path, and self-awareness is clear in its own place. Therefore, because it is strung together, it is called a lineage. Now, in order to ascertain the reason, relying on the inner connection of one's own desire, in order to explain how to enter this secret lineage, there are two parts: indicating the nature of the name itself, and relying solely on indicating the name, easily understanding the meaning of the text.
Chinese
共有三种。依靠文字符号组合的诀窍，将一切显现之相都显示为声音与意义相关联；依靠轮回涅槃显现的诀窍，将一切都显示为符号；依靠意义法性显现，使有缘者不需经历三界而得到解脱。其中，依靠文字符号组合的诀窍，将一切显现之相都显示为声音与意义相关联，即声音的自性是所表达的究竟，通过术语的著名而成为声音，因此它象征着意义。由于表达而成为声音，因此它安住于象征意义，所以是声音，象征着见解、修行、行为和直指要害之事业。如果分类，有五种：文字符号组合的声音，依靠文字的多种关联来象征法性的意义；表达，通过自身与他者的声音来揭示心识的根源；安住，通过自身命的声音来寻找身心的关联；安排，通过关联组合的声音来总结词语的结尾；自身与他者安住空性的声音，寻找法性的道路。其中，文字关联组合的声音是：安排的文字，书写成各种不同语言的文字。安住的文字，在各自的脉络中，脉络安住的文字，没有任何人造作，只是自然书写，没有形成实体。有些文字能生起各自众生的身体，安住，扰动和毁灭。有些文字是众生各自要素的所依，安住，增长，聚集，祈祷，杀害并彻底摧毁。有些文字是修习风，智慧和心之力量。有些文字断除并修习五蕴，十二处，十八界，六根和六境的关联。有些文字是血液，体液，肉和骨骼增减的事业之因。有些文字是培育智慧，觉知和般若的养料。有些文字是生命和意识的增长，毁灭，安住和轮回的事业。其中，这是安排的文字的声音意义，也就是声音和语言两者。这不是语言，因为这些文字不是由汉地的译师随意解释的，因为与汉语不一致，所以要着重于声音的意义。