English
So, how does one newly learn to understand the rough meaning of emptiness and cultivate emptiness? When an Arhat enters cessation, does the subtle mind cease or not? If it ceases, then it is not inherent, because it changes due to conditions. If it does not cease, then the compounded inherent mind has a momentary continuum at the time of nirvana without remainder. Similarly, even at the level of Buddhahood, the momentary continuum does not revert, so the cause of the aggregates of the nature of mind is not severed, etc., and there are endless faults. Furthermore, from the perspective of appearance, as mentioned before, from ordinary beings to the level of Buddhahood, abandonment and realization become better and better. This is also because the continuum of the eight consciousnesses in the practitioner's mindstream gradually becomes accustomed to the stages of the path, and there is no other way. Therefore, it is mainly the mind-consciousness that needs to be cultivated. The mind-consciousness arises from the conditions of object, sense faculty, and consciousness, and is subject to arising and ceasing. Sometimes one cultivates, sometimes one does not. Even when one cultivates, there are limits of time and duration, and there is no constant way. Therefore, the path is compounded, and no one can deny this. Therefore, the reality-awareness of the ground of Great Perfection is uncompounded. Although all minds and phenomena do not go beyond the scope of that reality, if one thinks about it and asserts that the path is uncompounded, then one must assert that the person who cultivates and the mind that cultivates, etc., are all uncompounded, and there are endless faults, so what need is there to say more? So, does the path refer to the naked awareness-emptiness during the samadhi that abides in the state of awareness, or according to the skillful means path, does it refer to the awareness during the time of experiencing the clear light at the end of the three appearances, which is naturally clear light, but if one thinks that there is not even a particle of object to be apprehended or apprehender in it, then how can it be established as compounded? Measured from the perspective of the nature of reality, neither compounded things nor uncompounded non-things are found, because the nature of reality does not abide in the extremes of compounded and uncompounded, and this is to be realized individually by oneself. Although it does not change in the three times, at that time, the eight consciousnesses have the habitual tendencies of the dualistic appearance of grasping and being grasped, or according to the terminology of the skillful means path, because it is a person whose habitual tendencies of the shifting of the three appearances have not been exhausted, therefore it is the primordial nature.
Chinese
在尚未从突发污垢中解脱的道之阶段，修行者的相续、共同和后续的一切，都显现为刹那的连续，不会超越这种显现方式，因此在显现上被称为有为法。当三种显现转变的习气耗尽，原始法性显现时，在成佛之时，从那法界中永不动摇的金刚般的常恒大智慧身，就是大无为法，虽然不是有为法。但就此而言，如果从显现方式的角度来看，由于是先前修道所得的解脱果，所以是新产生的；从对所化众生次第进行事业的角度来看，则被视为类似于有为法，等等，正如普遍流传的教证一样，如果能区分各自的意图，就能摆脱疑惑之网。同样，大多数其他人认为佛的身和智慧的自性是不常恒的，而是以连续的方式常恒。那些认为身和智慧是具备一切殊胜功德的果位的空性自性的人，认为身和智慧就其自身而言是常恒的，但对于所化众生的显现来说，是以连续的方式不常恒的，正如《经集密意》中所说的那样。因此，如果从实相的角度来看，无论过去、现在、未来三时所包含的任何法，其自性都是无生无灭，不离平等性，但自我与他者、轮回与涅槃、有为与无为、过去、现在和未来的法等等，所有这些法都不会混淆地显现。这二者不必偏袒一方而舍弃另一方，就像所说的八种甚深和证悟方式一样，对于那些能很好地理解二谛无违之义的人来说，就能轻易地对大乘经续的意旨生起毫无疑惑的定解。唉！如今是见解的五浊恶世，大多数作为见证的人都倾向于寂灭界，缺乏辨别佛法与非法之智慧，恶劣的分别念扰乱了这殊胜的教法。对于饿鬼来说，百味俱全的食物，在看到污秽呕吐物和胆病患者的面前，就像海螺显现为黄色一样，这是自己心智的过失。这种将佛法进行分割的行为是什么呢？刹那无常、具有变化的微细心，是痛苦真谛的基础，秘密至尊之道的果位是
English
In the stage of the path where one has not yet been liberated from the stains of sudden defilements, the continuum, commonalities, and subsequent aspects of the meditator all appear as a continuous stream of moments, not exceeding this mode of appearance, and thus, in terms of appearance, it is referred to as conditioned phenomena. When the habitual patterns of the three appearances are exhausted and the primordial nature of reality is manifested, at the time of Buddhahood, the great eternal wisdom body, like a vajra, never wavering from that realm of reality, is the great unconditioned, although it is not conditioned. However, in this regard, if viewed from the perspective of appearance, since it is the result of separation from the previous path of meditation, it is newly arisen; and from the perspective of engaging in successive activities for those to be trained, it is regarded as similar to conditioned phenomena, etc. As is commonly known in general statements, if one distinguishes the intentions of each, the net of doubt will be dispelled. Likewise, most others consider the essence of the Buddha's body and wisdom to be impermanent, but continuously permanent. Those who consider the body and wisdom to be the nature of emptiness of the resultant state, endowed with all supreme qualities, consider the body and wisdom to be permanent in their own essence, but for the appearance to those to be trained, they are continuously impermanent, as stated in the Sutra Gathering of Intentions. Therefore, if viewed from the perspective of how things are, any phenomena encompassed by the three times, in their essence, are without arising or ceasing, unwavering from equality, yet self and other, samsara and nirvana, conditioned and unconditioned, past, present, and future phenomena, etc., all these phenomena appear without being mixed. These two do not need to be biased towards one side and abandon the other. Similar to the eight profound and the ways of realization that have been taught, for those who have a good understanding of the meaning of the non-contradiction of the two truths, a definite understanding free from doubt will easily arise regarding the intentions of the Mahayana sutras and tantras. Alas! Nowadays, it is the degenerate age of views, and most people who act as witnesses are inclined towards the realm of peace, lacking the wisdom to distinguish between Dharma and non-Dharma. These evil thoughts are disrupting this supreme teaching. For the pretas, food with a hundred flavors, in the sight of those who see filth and vomit and those with jaundice, is like a conch shell appearing yellow, which is a fault of one's own mind. What is this behavior of dividing the Dharma? The subtle mind, which is momentary, impermanent, and subject to change, is the basis of the truth of suffering. The result of the path of the secret supreme king is
Tibetan
གཉུག་སེམས་འོད་གསལ་གྱི་དོན་རྒྱལ་བ་རིག་འཛིན་བ
Chinese
纳诺说。看看这无耻的承诺。深寂离戏光明无为法，如甘露般的殊胜之法，清凉之雨，虽然胜者已将其善妙降于所化众生的根器中，却被恶劣的盐碱所扰乱而变得糟糕。为了从根本上清净一切戏论，断除了有边。任运自成之光明，消除了断边。虽说是二，实则无二平等性。双运觉性空性本初金刚心。这是了义经续甚深密意之精华。无数智者成就者持明者已善加阐释，从这殊胜道中解脱之基而证得菩提的，诸佛与佛子圣者众是见证。因此，诸佛之父独一无二的文殊菩萨，为了我和其他众生，以善知识的形象，雪域中唯一的雄狮，无垢全知者的口诀精要。我因自己的意乐，将其汇集一处，即使没有被自己的话语所染污，但因学习和串习的功德微小，若有上下错乱等过失，则忏悔。愿由此产生的无垢殊胜善根，如秋月般洁白，平息五浊衰败的一切痛苦，愿能仁的莲花苑得以兴盛。愿此善妙论典，直至大地存在之时，如黑暗中的日月灯火般，以极明晰的决定密意殊胜之法，狮子吼声，令三地世间欢喜吉祥。如是，至尊上师一切知且具大悲者麦彭蒋扬南嘉多杰之口中所说的本觉心之上半部分，从至尊者自己的零散语录中稍作补充，并尽己所能地，由咒师愚者多吉旺曲嘉瓦匝在自生二教兴盛洲的寂静茅棚中，于闭关期间的几个间隙写成。愿此亦成为恒久稳固胜密教法幢的因缘。全知上师语秘密心髓之精华，愿以刻板印刷之善行，使自性虚空般遍布。愿生生世世被至尊上师摄受，二利任运成就法王。教法之明灯亲眷化身诸位从印刷上成善。
English
Nāno says. Look at this shameless promise. The profound, peaceful, free from elaboration, luminous, uncompounded Dharma, Like nectar, the supreme Dharma, a rain of coolness, Although the Victorious Ones have well bestowed it upon the minds of those to be tamed, It has been ruined by this wretched saltpeter. In order to purify all elaborations from the very beginning, the extreme of existence is cleared away. Spontaneously accomplished, self-luminous, clears away the extreme of cessation. Although spoken of as two, it is in reality non-dual equality. Union, awareness, emptiness, the innate Vajra Mind. This is the essence of the profound meaning of definitive Sutras and Tantras. Countless wise and accomplished vidyādharas have well explained it, From this supreme path, the basis of liberation, the Buddhas and Bodhisattvas, the noble assemblies, are witnesses. Therefore, the father of all Buddhas, the unique Mañjuśrī, For myself and other beings, in the manner of a virtuous friend, The solitary lion who speaks in the snowy mountains, The essential instructions of the omniscient Mipham. I, due to my own inclination, have gathered this into one place, Although it is not tainted by my own confused words, Because the qualities of study and familiarity are small, If there are errors such as confusion of above and below, I confess. May the pure and stainless virtue arising from this, Be as white as an autumn moon, Pacifying all the suffering of the degeneration of the five degenerations, May the lotus garden of the Able One's teachings flourish. May this excellent treatise, as long as the great earth remains, Like the sun and moon lamps in the darkness, With the supremely clear, definitive, secret, supreme Dharma, the lion's roar, May the three realms of the world be filled with joyous auspiciousness. Thus, the upper part of the Innate Mind spoken by the venerable lama, the all-knowing and greatly compassionate Mipham Jamyang Namgyal Gyamtso, having slightly supplemented it from the venerable one's own scattered notes, and to the best of my ability, was written by the mantra-practitioner, the ignorant Dorje Wangchuk Gyalwa Tze, in the solitary hermitage of Self-Arisen Two Teachings Flourishing Land, during several breaks from retreat. May this also become a cause for the enduring stability of the victory banner of the definitive secret teachings. The essence of the secret heart of the omniscient lama's words, May the virtue of printing make it as pervasive as the nature of space. May all beings in all lifetimes be cared for by the supreme lama, May the two purposes be spontaneously accomplished, becoming kings of Dharma. May the illuminator of the teachings, the relatives, incarnations, and spiritual siblings, make virtue from printing.
Tibetan
【处理错误】 [ { "chinese_translation": "如续部所说金刚藏。", "english_translation": "The Vajra Essence, spoken according to the words of the Tantras." }, { "chinese_translation": "弥庞文殊欢喜金刚。", "english_translation": "Mipham Jampal Gyepe Dorje (Mipham, the Vajra who delights Manjushri)." } ] ============================================================