English
Because there is no liberation from self-grasping, how can such a clear light nature arise? It is because grasping and being grasped have not ceased. Therefore, in the great sphere of clear light, the union of appearance and emptiness, although there is no appearance of limitation, such as 'this is it,' in the state of equality without limitation, there is no absence of all-encompassing compassion that is complete in every way, like the self-light of a crystal. Therefore, it must be understood that the emptiness without appearance and the appearance with appearance are not contradictory. Because the vision of the Buddhas, who are equally complete in the three times, is complete in an instant in all directions and times, there is no limitation. Therefore, their wisdom, having transformed its abode, is inconceivable. In the face of those who are limited in time and direction, although the clear light of self-nature itself does not waver from the inconceivable nature of the equality and completeness of the four times, in the face of the sentient being who has not attained the ultimate transformation of abode, there are various appearances such as appearing and not appearing, vast and small, pure and impure, but the nature of the ground does not change into various forms. Therefore, even if there is delusion, there is no actual movement from the state of Dharma-nature, but because of the delusion of one's own appearance, one binds oneself and experiences the appearance of samsara like a dream, which is due to the power of one's own mind. As it is said in the scriptures, "Apart from conceptual thought, there is nothing called samsara." Therefore, because of conceptual thought, one does not realize that all phenomena are merely appearances without foundation or root, and by examining the way things appear, one thinks, 'This is real, this is unreal, this is self, this is other,' and so on. Such appearances of conceptualization are deluded appearances. If one examines correctly, the ultimate state of the original ground of Dharma-nature, the clear light of self-nature, is the returning of delusion to the ground. As it is said in the Kalachakra Tantra, "From where do all the changes of the three realms arise, and where does the lord of beings dissolve again?" It is delusion from the state of equality of selflessness. When the self-radiance of Dharma-nature arises outwardly and clearly, it is grasped as grasper and grasped, and thus there is delusion. By abiding in the natural state of Dharma-nature, there is no delusion in Dharma-nature from the beginning. Therefore, all temporary delusions return to the ground, as explained in detail above. Such Dharma-nature, clear light, the emptiness endowed with all supreme aspects, is the path of Sutra when contemplated with intellect through subsequent inference, and the completion stage of Mantra when directly ascertained, but the completion
Chinese
即使在次第上，也因亲疏的差别而有显现般的不同，并且由于体性的差别而有快慢的差异。经部中，在二转法轮中，虽然仅仅确立了诸法皆无自性的空性和缘起显现的双运，但由于没有宣说不由业惑之因所生的自生光明之自显现身和智慧，因此，身和智慧需要从因上修证才能生起，仅仅证悟空性或法性是不行的，所以需要圆满大悲的资粮。在三转法轮中，由于宣说了心之法性，即法界本身与身和智慧的显现原本无别，因此，虽然宣说了所有众生皆具足大乘种姓，为如来藏所遍布，可以成佛，但同时也宣说了需要依赖积聚二资粮作为其显现之因。在密法中，如果将如此原本清净的佛之坛城，自性任运成就的状态，以方便道作为道路，仅仅证悟它就能显现成佛，不需要另外寻找通过修证因所生的新成佛，而是宣说了以具相的圆满次第，进入自心光明密咒之真实性的方法。在大圆满中，由于以自性任运成就的自生智慧，以自然的方式进行介绍，并且以光明征相自显现的方式，揭示了显现道的究竟要点，从而使其达到究竟。圆满二种智慧之身，称为胜义法界之身。总而言之，所谓的众生，仅仅是从光明法界中自显现的错觉。在错觉的层面，行善带来利益，作恶带来损害是真实不虚的。由于存在这些，所以有福德和非福德。受此影响，断恶行善，修持殊胜之法，称为福德资粮。此福德在暂时能带来天人及菩萨的安乐和善妙，究竟能成就色身。智慧是指证悟事物之法性，不被迷惑之义。通过智慧断除二障，能成就法身之果，这是在因乘中宣说的。在密法中，如实地确定了原始光明的自性之后，错觉
English
Even in terms of gradual stages, there are differences similar to direct perception due to the difference of closeness and distance, and there are differences of speed due to the difference of characteristics. In the Sutra tradition, in the intermediate turning of the wheel, although it is only established that all phenomena are empty of inherent existence and the appearance of dependent arising is merely a union, it is not stated that there is a self-arisen, luminous, self-manifesting body and wisdom that are not produced by the causes of karma and afflictions. Therefore, body and wisdom must be attained by cultivating the cause, and it is not possible to do so merely by realizing emptiness or the nature of reality. Therefore, it is necessary to perfect the accumulation of great compassion. In the final turning of the wheel, because the nature of mind, the Dharmadhatu itself, is taught to be inseparable from the appearance of body and wisdom, although it is taught that all sentient beings are pervaded by the lineage of the Great Vehicle, the essence of the Sugata, and can attain Buddhahood, it is also taught that it depends on the cause of accumulating the two accumulations as its illuminator. In mantra, if one makes such a primordially pure mandala of the Buddha, which dwells spontaneously, into a path by means of skillful means, then merely realizing it will manifest Buddhahood, and there is no need to seek a newly arisen Buddha separately by cultivating the cause. Instead, the complete stage with characteristics is taught as a method of entering the suchness of the luminous mantra of one's own mind. In Dzogchen, the key point of introducing self-existing wisdom that is spontaneously perfect in nature in a natural way, and spreading the signs of luminosity into self-illumination, is taught as the ultimate path of direct perception, thereby making it perfect. The completion of the two great assemblies of wisdom is called the body of ultimate reality. In short, what is called a sentient being is merely a delusion of self-appearance from the realm of luminosity. On the level of delusion, it is infallibly true that doing good brings benefit and doing evil brings harm. Because these exist, there is merit and non-merit. Under their influence, abandoning evil and practicing virtue and great Dharma is called the accumulation of merit. This merit brings temporary happiness and goodness to gods, humans, and Bodhisattvas, and ultimately accomplishes the Form Body. Wisdom refers to realizing the nature of things and not being deluded. By wisdom, the two obscurations are eliminated, and the result, the Dharmakaya, is accomplished, as taught in the Vehicle of Cause. In mantra, after ascertaining the nature of primordial luminosity as it is, delusion
Chinese
解脱后，善益罪损之境不存，证悟为本初清净。他人若未如是证悟，虽无特意施加利益，然任运成就之大事业自然生起。因具有获得不生之法之忍的圆满、成熟、清净及相似之能力、智慧证悟，故二资粮以任运成就之方式圆满，二身以任运成就之方式获得，错乱于基位清净，故于等同虚空之一切刹土中，无勤之悲心自然而然地生起，获得如虚空般无有间断，故虽无需以特意勤作积累二资粮，然具有能抵得上于如刹土微尘数之劫中精进积累之二资粮之巨大福分。又，若说此光明之相显现，因无生之因，故应成不生，则吾等赞同。若问：应成无显现耶？答：为何？若答：因不生之故。答：虽不生，然有显现，此二并不相违，因虽无生，然显现以法性而存在。一切法皆如是，此乃究竟之理，且以理成立之故。故若问：若不生，则如何显现？此犹如问：火为何热？此乃不知法性而争论，毫无意义。空性而显现，以法性成立，无可争辩。若谓：若显现为生，则与不生相违。若不生，则与显现为生相违。若汝如是思，则若凡显现为生者皆有生，则不生之法将无一存在。若凡不生者皆无生之显现，则一切不生之法将如石女之子般。故二谛无违，此理绝不可能，故一切显密之道将成无意义。是故，虽无生起之因，然非如前述般，无无显现空性之影像显现之因。若问：此无显现空性之显现之因是否为缘起？答：是也。乃三显现转变之细微缘起。此乃就生起之因而说，亦是就依缘而生之意义而说。若谓：若一切显现皆说为刹那生灭，有何相违？答：对此，虽可安立为显现之生起者或生起之因，然并不相违。然若如将种子生芽视为实有般执着为实有，则
English
Having become liberated, the realm of actions of benefit and harm ceases, and one realizes the original purity. Although there is no deliberate benefit conferred upon others who have not realized it in this way, great spontaneously accomplished activities arise. Because one possesses the power of complete, mature purification and similar abilities, along with the realization of wisdom, having attained tolerance of unborn phenomena, the two accumulations are perfected in a spontaneously accomplished manner, and the two bodies are attained in a spontaneously accomplished manner. Confusion is purified at its base, and effortless compassion arises spontaneously in all realms equal to space. Because one attains an uninterrupted flow like space, there is no need to accumulate the two accumulations through deliberate effort. However, one possesses the immense fortune to offset the effort of accumulating the two accumulations for as many eons as there are dust particles in the realms. Furthermore, if one says that this appearance of luminosity lacks a cause for arising, so it should be unborn, we agree. If one asks, "Should it also be without appearance?" Why? If one answers, "Because it is unborn," we reply that although it is unborn, it is not contradictory to have appearance, because although there is no arising, appearance exists by its very nature. All phenomena are ultimately like this, and it is established by reason. Therefore, to ask, "If it is unborn, how does it appear?" is like asking, "Why is fire hot?" It is merely arguing without understanding the nature of reality and is pointless. Appearance arises from emptiness, established by its very nature, and there is no room for argument. If one thinks that appearing to arise contradicts being unborn, or that being unborn contradicts appearing to arise, then if everything that appears to arise truly arises, there would be no such thing as an unborn phenomenon. And if everything unborn lacked the appearance of arising, then all unborn phenomena would be like the child of a barren woman. Therefore, the two truths being non-contradictory is impossible, and all the paths of sutra and tantra would become meaningless. Therefore, although there is no cause for arising, it is not the case that there is no cause for the appearance of empty images of non-existence, as explained above. If one asks whether this cause for the appearance of empty forms of non-existence is dependent origination, the answer is yes. It is the subtle dependent origination of the transformation of the three appearances. This is explained in terms of the cause for arising and the meaning of arising from dependence. If one thinks, "If all appearances are said to arise and cease momentarily, what is the contradiction?" In this regard, it is not contradictory to designate it as the arising or the cause of appearance. However, if one grasps it as real, like considering the sprout arising from a seed as real,
Chinese
所有无有影像等显现，也都变成实有之物，对于一切显现，不可能没有真实成立。因此，所有通过区分而说的局限性的显现，都无法超越缘起。即使如此，也要明白空色虽然显现为多种多样，但并非成立为多种多样。如同由于容器的缘故，天空的形状显现为多种多样，但并不需要认为天空是无常的，这是由于处所显现的缘故。无有分别，四时圆满的法性，在其自性上，不建立为缘起的显现，如同天空一样，不是依赖而生，也超越了依赖而安立的名言。虽然显现为局限性的缘起显现是无欺的，但如果没有缘起，就不会变成没有自生光明，因此，必须说大空性，法性，以及法界光明之界，不是缘起。如果是缘起，就不是未作的本初，而是成为由因缘所生的新事物。虽然平等圆满大光明之界存在于不可思议的自性中，但由于没有能显现和所显现的名言，以及能取和所取的行境，因此不是依赖而生，也超越了显现和不显现等边。此外，后来的新派瓦芒格西说：宁玛派的心脏里有佛，肺里有众生，这两者通过道路来回往返。这样宣扬不合逻辑的奇谈怪论，自己认为自己是智者，实际上是没有意识到自己暴露了愚者的本性。这首先是直贡巴·贝钦的邪见。在《毗玛拉心髓》中说：心住在肺里，觉性住在心脏和肺里，如同芥子大小的本尊。这就像外道的宗教。瓦芒啊，你连心和众生的词义都没有理解，却承担起驳斥他人的重任，真是可笑。为什么呢？因为如果说在肺里住着依业风而行的心，在心脏里住着依智慧风而行的智慧，那么理解为肺里有一个自主的众生，心脏里有一个自主的佛，这两个人，真是可笑。众生