English
All phenomena that appear, from the ultimate point of view, transcend the extremes of existence and non-existence, but in terms of convention, they can be called the Great Constant. They are not momentary impermanent things, nor are they eternally unchanging things. Although it is unchanging, it is not an empty void either. Because there is a basis for establishing it as the Great Constant, it is different from the view that considers unconditioned phenomena to be constant. If we examine the establishment of space, etc., as constant, although it is merely a reversal from impermanence, there is no basis for establishing it as constant. The realm of clear light is different from the utterly non-existent child of a barren woman and the empty void of space, etc., because clear light self-appearance is manifestly clear and therefore exists, and because it is not momentary, it is called the Great Constant. Then, since it is not eternally constant, why not call it impermanent? From the perspective of appearance, it is not contradictory to appear in that way, but from the perspective of reality, what has not experienced birth, what will cease? One fabricates cessation, so it is not called impermanent, because it is not reasonable to say so when measured by conventional terms. As it is said, "Since reversion is without essence, dwelling and non-dwelling should be examined, it is not," and so on. If you understand in this way, then the appearance of Tögal is the very nature of abiding. From within the central light channel piercing the eye, radiance is clearly revealed outward, so it is not defiled by delusion. If those of little learning think that what is seen with the ordinary eyes of a cataract is the same as earth, stones, mountains, and rocks, and that it is liberated by the power of the path of meditation, then, even when the empty forms of the Ten Signs appear in the field of vision when the eyes are open during the day, they are not material forms that can be grasped by the eyes of a cataract, just as they are seen at night. Even when seeing at night, although there is no function of the eyes, it comes about as if self-appearance arises in the path of the eyes. Similarly, this lamp of the empty form of Tögal, although it arises in the realm of space due to conditions such as the sun, even when the clear light of closing the eyes and deep sleep arises, the signs of clear light appear. Therefore, saying that it is seen with the eyes is a self-disclosure from the mouth of one who has very little understanding of the path of Vajrayana. Therefore, merely establishing the union of appearance and emptiness of the nature of phenomena as the causal vehicle
Chinese
哦！将显现光明之景象与空性无二无别的，具备一切殊胜相的空性，如同印在石板上一般，作为显现的行境而修持，这是密咒的究竟圆满次第，从原始基位的坛城开始，现在就作为道来修持。因此，《时轮金刚》中如是说。不仅如此，在下部密咒的阶段，以安住于基位之力的缘故，将心专注于心间的细微明点等处，从而使八十种自性分别念止息，并安住于三现究竟的光明之中。从那之中再次于幻身中生起的圆满次第的阶段中，首先必须显现十相的空色。那些相对于时轮金刚来说，道路稍微缓慢，因为必须以巨大的精勤来修持对境之故。时轮金刚中说：由于自己具有法性如来藏，遍布虚空，是虚空金刚持的缘故，安住于自性本来的状态，仅仅以清净的法界中的观看方式和收摄身姿，如果精进地专注于一天左右，就会显现。金刚藏释中说：完全舍弃一切思念，用一天的时间来观察。如果对此没有信心，那时我就说了妄语。又说，即使仅仅用一天的时间，也完全舍弃对其他对境的精勤，如果将心专注于空性，就会生起信心的道路之相。对于以各别收摄所摄持的那些人来说是这样的，否则，就会使那些智慧浅薄的孩童轻蔑如来之语。因此，除了各别收摄的等持之外，以舍弃一切思念，用一天的时间来修习，是不会生起信心的。如是说，是确定的。因此，相对于收摄风息的加行之下部密续来说，这是精勤小而迅速的道路。时轮金刚的各别收摄，也比不上大圆满的顿超道迅速。更何况其他的续部，即使在时轮金刚中也说了以黑暗瑜伽等来显现光明的道路，但对于不依赖于它，而以自性本来的方式来享用本初自光之义，是隐秘而没有宣说的。在金刚藏乘中，则显现地显示了，这四灯的修持，明白地宣说了，是精勤之道。
English
Oh! Taking the appearance of manifest luminosity and emptiness as inseparable, the emptiness endowed with all supreme aspects, as if imprinted on a slate, as the object of manifest experience, this is the ultimate completion stage of mantra, taking the mandala of the primordial ground as the path from now on. Therefore, it is said in the Kalachakra. Moreover, in the case of the lower tantras, by holding the mind on the subtle bindus in the heart, etc., due to the power of the established ground, the eighty innate conceptualizations cease, and one remains in equipoise in the luminosity at the end of the three appearances. In the stage of the completion stage of arising again in the illusory body from that, first the empty forms of the ten signs must appear. Those are somewhat slower paths compared to the Kalachakra, because one must accomplish the object with great effort. In the Kalachakra it says: Because one has the nature of the Sugata-garbha, pervading space, the Vajra-holder of space, by remaining in one's natural state, and merely by the way of looking in the pure realm and contracting the posture, it is said that it will appear if one focuses on it for about a day. In the Vajra Heart Commentary it says: Completely abandon all thoughts, and contemplate for one day. If you do not have faith in that, then I have spoken falsely. It also says that even in just one day and night, completely abandoning effort on other objects, if one places the mind one-pointedly on emptiness, the signs of the path of faith will arise. This is for those who are gathered by individual gathering, otherwise, those children with shallow wisdom will despise the words of the Tathagata. Therefore, apart from the samadhi of individual gathering, by abandoning all thoughts and meditating for one day and night, faith will not arise. As it is said, it is certain. Therefore, compared to the lower tantras of the practice of gathering the winds, this is a path of little effort and quickness. The individual gathering of the Kalachakra is even faster than the path of Tögal of Dzogchen. Not to mention other tantras, even in the Kalachakra, the path of manifesting luminosity through dark yoga etc. is spoken of, but the meaning of enjoying the primordial self-light in its natural state, without relying on that, is hidden and not spoken. In the Vajra Heart Vehicle, it is manifestly shown, this explanation of the practice of the four lamps is clearly explained, it is a path of effort.
Chinese
无需修持，就能显现自显光明清净之景象，所宣说的这种方法，还有比这更深的吗？这是乘之顶峰啊！如果能很好地理解，那么金刚乘的圆满次第也都是由下及上逐渐隐藏，由上及上逐渐显明，最终在《大圆满》的教义中达到究竟。因此，要知道脱噶本身就是圆满次第的最终归宿。如果是那些只有密咒有相方便道的诀窍，而没有大圆满诀窍的人会说：从气融入中脉的迹象中显现光明是很困难的，那是圆满次第的智慧。仅仅是觉知、显现、空性双运的证悟虽然很好，但也只是中观禅修的智慧，而不是密咒的圆满次第，因为不是从甚深方便中产生的智慧。因此，认识俱生智慧只能从气融入中脉的迹象中产生。他们认为，如果不依赖于此，就根本没有通过解脱道来认识的方法。对此可以这样问：融入中脉就能产生智慧的关键是什么呢？无论怎么说，如果不追溯到原始光明的心性自性安住的要点，那么仅仅口头上说融入中脉就能产生智慧，而无法说明产生智慧的关键。如果说从气融入中脉的迹象中产生的智慧，也是在如实证悟事物自性的时候，那么这种事物的实相就是一切法的法性，也是自己心性的法性，本来就是如此，从而产生证悟，因为是俱生智慧。俱生智慧是指与事物本来就一起产生或存在的实相。通过它证悟事物的法性而成就佛果。如果不能证悟事物的实相，那么融入中脉又有什么用呢？因此，这样的瑜伽士会认为，虽然从一开始法性就是如此，但如果没有依靠道，就无法显现，无论证悟与否，一切法的法性都是自然存在的。他们会这样证悟。要知道，一切法的法性不是从一开始就有的，而是从道的威力中才能了解的，除此之外没有其他途径。解脱和束缚实
English
Without needing to practice, how could there be anything deeper than this teaching on manifesting the pure appearance of self-appearing clear light? This is the pinnacle of vehicles! If understood well, all the completion stages of the Vajra Vehicle are also hidden from lower to lower, made clear from higher to higher, and ultimately perfected in the teachings of the Great Perfection. Therefore, know that Trekchö itself is the ultimate culmination of the completion stage. Those who only have the key instructions of the secret mantra with signs and means, but do not have the key instructions of the Great Perfection, say: It is difficult to represent clear light by what arises from the signs of the winds entering the central channel; that is the wisdom of the completion stage. Although it is good to realize the union of awareness, appearance, and emptiness, it is only the wisdom of Madhyamaka meditation, not the completion stage of mantra, because it is not the wisdom that arises from profound means. Therefore, the recognition of innate wisdom comes only from the signs of the winds entering the central channel. They believe that without relying on this, there is absolutely no way to recognize the path of liberation. To this, one might ask: What is the key to wisdom arising when entering the central channel? No matter how you explain it, if you do not refer to the essential point of the primordial clear light mind-essence abiding as its own nature, then merely saying that wisdom arises when entering the central channel is just lip service; there is no way to explain the key to its arising. If the wisdom that arises from the signs of the winds entering the central channel is also the time when the nature of phenomena is manifestly realized, then such a reality of phenomena is the dharmata of all dharmas and the dharmata of one's own mind, and realization will arise that it has always been that way, because it is innate wisdom. Innate wisdom is called the reality that is born or exists together with phenomena from the very beginning. Through it, one realizes the dharmata of phenomena and attains enlightenment. If one does not realize the reality of phenomena, then what is the use of entering the central channel? Therefore, such a yogi will think that although the dharmata has been like this from the very beginning, it has not been manifested without relying on the path, but whether realized or not, the dharmata of all dharmas abides naturally. They will realize it in this way. Know that the dharmata of all dharmas is not something that was not there from the beginning, but is known from the power of the path; there is no other way to know it. Liberation and bondage are re
Chinese
这是因为证悟和未证悟诸法的自性是由它们自己决定的，而不是由其他任何事物决定的。因此，无论是在未进入道的时候，还是在进入道的时候，法性不变的俱生智慧并非从未存在，也并非会改变。因此，有些人必须依靠有相的圆满次第，才能显现无相圆满次第的实义俱生智慧，仅仅依靠解脱道的诀窍是无法证悟的。例如，如果没有首先显现声闻的道，就无法证悟大乘；如果没有首先学习唯识，就无法证悟中观的意义；如果没有首先学习中观的道，就无法进入密法；同样，如果没有首先学习生起次第和有相圆满次第，就无法进入无相圆满次第。而且，有些人即使修习无相，也无法完全相信自显光明道，从而无法消除宗派之争。由于众生的根器、能力和想法各不相同，所以佛陀也宣说了三乘道。就像大乘本身也宣说了用畜生的车来运载货物等五种方式一样。虽然有可能不依靠有相圆满次第就无法显现实义光明，但并非在所有情况下都是如此。例如，即使没有首先学习中观等，也可能出现像金刚乘中具有决定种姓和敏锐根器的因陀罗菩提那样的人，这是无法否认的。因此，不需要依靠有相圆满次第，凭借原始本初法界大身本来就存在的力量，以及上师的诀窍和加持的转移，就能够认识俱生智慧。虽然下部密续由于其诀窍的隐秘性而无法做到这一点，但在大圆满中，由于没有明确地隐藏，所以不需要首先学习中观等。如果认识了俱生智慧，就包含了进入中观的意义。因此，这条迅速、轻松且意义重大的道路，正如所说：“一刹那顷成正觉。”一样，不需要像显宗道那样经历无数劫的修行，而是可以通过密法在一生中成就，以及密法的有相方便。