English
All appearances without images, etc., also become real things, and it becomes impossible for there to be even one appearance that does not truly exist. Therefore, all appearances of limitations that are spoken of through distinctions do not go beyond dependent origination. Even so, it is necessary to understand that although empty forms appear in various ways, they are not established in various ways. Just as the shape of the sky appears in various ways due to the container, but it is not necessary to think that the sky is impermanent, this is due to the power of the place of appearance. The nature of reality of equality and completeness, without distinctions and with the four times complete, does not establish the appearance of dependent origination in its own essence. Like the sky, it is not something that arises from dependence, and it also transcends the terms established by dependence. Although the appearance of limited dependent origination is infallible, if there is no dependent origination, it will not become without self-arisen luminosity. Therefore, it must be said that the great emptiness, the nature of reality, and the realm of the luminous sphere of reality are not dependently originated. If it is dependently originated, it is not the unmade original, but becomes a new thing newly produced by causes and conditions. Although the sphere of great luminosity of equality and completeness exists in an inconceivable nature, since there are no terms of what appears and what makes appear, and no object of grasping and holding, it is not dependently originated and transcends the extremes of appearing and not appearing, etc. Furthermore, the later new-faction Geshe Wang says: In the hearts of the Nyingmapas there is a Buddha, and in their lungs there are sentient beings, and these two go back and forth through the path. Proclaiming such illogical absurdities, while thinking himself to be wise, he has only failed to realize that he is revealing his own nature as a fool. This was first the wrong view of Drigung Palzin. In the Heart Essence of Vimalamitra it says: The mind dwells in the lungs, awareness dwells in the heart and lungs, as a deity the size of a mustard seed. This is like a religion of extremists. Wang, you have not even grasped the meaning of the terms mind and sentient being, yet you take on the burden of refuting others, which is ridiculous. How so? Because if it is said that in the lungs dwells the mind that rides on the winds of karma, and in the heart dwells the wisdom that rides on the winds of primordial awareness, then to understand that in the lungs there is an independent sentient being, and in the heart there are two independent persons, a Buddha, is ridiculous. Sentient beings
Chinese
說的時候，指示有心的補特伽羅，就像有眼睛的人一樣。心住在肺裡有什麼不合理的呢？其他也是，眼識住在眼睛裡而見到色等。如說依附於五支氣的五種識在五根上行。如果按照你的說法，眼睛裡有一個見色的有情，耳朵裡有一個聽聲音的有情等，六種不同種類的有情住在一個人的身體裡，各自存在。而且不僅如此，每一個分別念也是心，因此那些不同種類的無量有情住在一個身體裡，並且必須承認依附於二萬一千六百種氣的那麼多識的有情住在身體的每一個毛孔裡。同樣，關於智慧住在身體裡，吉祥時輪續中說：除了身體之外，沒有任何遍行給予解脫的佛。眾生都是佛，因為沒有其他偉大的佛存在於這個世間。以及，喜金剛續中說：智慧大樂住在身體裡，完全捨棄一切覺悟，遍及一切事物，住在身體裡但不是身體所生。以及，勝樂輪續中說：自己的身體裡住著佛，其他任何地方都沒有佛。被無知的黑暗遮蔽的人們，想要在身體之外尋找佛。完全捨棄一切覺悟的，大智慧住在身體裡，遍及一切事物，住在身體裡但不是身體所生。以及，無二勝王經中說：一切有情的心中，住著意的秘密精華，那本身具有三種精華，是善逝藏的進入。以及，大婆羅門也說：智者們在講解論典的時候，沒有領悟到身體裡有智慧。以及，金剛鈴論師說：恆常住在心中的，一個明點沒有變化，修習它的人，必定會生起智慧。等等，有無量的教證，僅僅這些就能理解。如果廣泛地闡述它的自性，在一些續部中說成是心間五光的明點。在大圓滿中說是寂怒尊的圓滿身。
English
When saying, it indicates the person who has mind, just like the one with eyes. What is unreasonable about the mind residing in the lungs? Others are also like that, eye consciousness resides in the eye and sees forms, etc. It is said that the five consciousnesses relying on the five branch winds move on the five senses. According to your view, there is a sentient being in the eye that sees forms, and a sentient being in the ear that hears sounds, etc. Thus, six different kinds of sentient beings reside separately in one person's body. Moreover, not only that, but each conceptual thought is also mind, therefore those countless sentient beings of different kinds reside in one body, and it must be admitted that so many sentient beings of consciousness relying on twenty-one thousand six hundred winds reside at the end of every pore of the body. Similarly, regarding the wisdom residing in the body, the glorious Kalachakra Tantra says: "Other than the body, there is no Buddha who pervades and gives liberation. Sentient beings are Buddhas, because there is no other great Buddha in this world." And, the Hevajra Tantra says: "Great wisdom resides in the body, completely abandoning all realizations, pervading all things, residing in the body but not born of the body." And, the Samputa Tantra says: "The Buddha resides in one's own body, there is no Buddha anywhere else. Those obscured by the darkness of ignorance, desire to find the Buddha outside the body. Great wisdom, completely abandoning all realizations, resides in the body, pervading all things, residing in the body but not born of the body." And, the Non-Dual Victorious King says: "In the heart of all sentient beings, resides the secret essence of the mind, that itself possesses three essences, it is the entering of the Sugata-garbha." And, the Great Brahmin also said: "When the wise explain the treatises, they do not realize that there is wisdom in the body." And, Vajraghantapa says: "The one bindu that always resides in the heart, does not change. For the person who meditates on it, wisdom will definitely arise." Etc., there are countless scriptures, but these alone are enough to understand. If its nature is explained extensively, in some tantras it is said to be the bindu of five lights in the heart. In Dzogchen, it is said to be the complete body of the peaceful and wrathful deities.
Chinese
说。不仅脑等脉轮中遍布它的成分，而且因为是法性，所以也遍布一切有法，因为是遍布轮涅的智慧。因为是光明智慧，具足一切相，又是五光明点，有什么不能成立的呢？因为有身，有什么不能成立的呢？此外，还说眉间等二十四处的勇士空行父母安住。虽然有形、相、显等五部、百部、三部的无数本尊，但都在一个人的身体上。如果按照你的说法，那么肺和心中住着佛和众生，在一条路上来回走动，难道不觉得可笑吗？一个人的身体里有无数佛和众生的城市来回穿梭，真是太奇怪了。因此，心住在身体里，并且依靠脉、气、明点而变化，这是所有续部的共同说法。各个续部的深奥之处，如五轮、二十四处等，也有许多不同的特点。特别是，所有续部都认为中脉中有智慧气流动，依靠它而生起智慧；在罗让脉中有业气流动，它产生不净轮回的识。既然你都承认这些，那么按照你的说法，中脉中有佛，罗让脉中有众生，这三者在根源相同的三岔路口上行走，你也应该承认吧。因此，肺和心中主要安住着依靠业气和智慧气的识和智慧，这是大圆满的特点。同样，智慧的五光等在其他续部中是隐藏的，而在这里是显明的，因此具有生起智慧的特殊要点。虽然业气的根本在罗让脉，但发出声音等的气主要依靠肺，正如所说肺是气息之海。因此，心的分别念是由粗细的业气产生的。依靠所乘之气住在哪里，那个识和智慧也住在哪里，如果用这个要点来击中气，就能止息错乱，生起智慧，这是无上瑜伽的窍诀，有什么可嘲笑的呢？你认为气进入中脉后
English
It is said. Not only are the components of it pervade the chakra such as the brain, but also because it is the nature of Dharma, it pervades all Dharmas, because it is the wisdom that pervades samsara and nirvana. Because it is the wisdom of clear light, it is complete in all aspects, and because it is the bindu of the five lights, what is there that cannot be established? Because there is a body, what is there that cannot be established? Furthermore, it is said that the heroes and heroines, the Dakas and Dakinis of the twenty-four places such as the space between the eyebrows, reside there. Although there are countless deities of the five families, the hundred families, and the three families, such as form, appearance, and manifestation, they are all present in the body of one person. According to your view, if the Buddhas and sentient beings reside in the lungs and heart, and go back and forth on the same path, wouldn't that be ridiculous? It is very strange that there are countless cities of Buddhas and sentient beings going back and forth in the body of one person. Therefore, it is said in all the tantras that the mind resides in the body and changes in various ways depending on the channels, energies, and bindus. There are also many different characteristics in the profound points of each tantra, such as the five chakras and the twenty-four places. In particular, all the tantras agree that the wisdom energy flows in the central channel, and wisdom arises depending on it; in the rasanā channel, the karma energy flows, and it generates the impure consciousness of samsara. Since you accept all of these, then according to your system, you should also accept that the Buddhas are in the central channel, the sentient beings are in the rasanā channel, and these three walk on the crossroads where the roots are the same. Therefore, it is a special characteristic of Dzogchen that the consciousness and wisdom that depend on the karma energy and wisdom energy mainly reside in the lungs and heart. Similarly, the five lights of wisdom, etc., are hidden in other tantras, but here they are manifest, so there is a special key point for the arising of wisdom. Although the root of the karma energy is in the rasanā channel, the energy of speaking, etc., mainly depends on the lungs, just as it is said that the lungs are the ocean of breath. Therefore, the thoughts of the mind are generated by the subtle and coarse karma energies. Depending on where the riding energy resides, the consciousness and wisdom also reside there. If you hit the energy with this key point, the confusion will stop and wisdom will arise. This is the supreme yoga instruction, so what is there to ridicule? You think that when the energy enters the central channel,
Chinese
难道不是认为从母续的修行中会生起光明和幻身吗？既然如此，像这样讲授密续的甚深密意，你连一点理解都没有，明明是思辨中的下劣者，还不知羞耻地写作名为“摧毁童瓶身之锤”的论著，这无疑是因自己想堕入地狱而被魔鬼加持了。而且，顺便说一句，你那像米屎一样的东西，也自然而然地在你胸前长了出来，准备滴滴答答地流向地狱之城了，所以请智者们慈悲吧！这位于心中之智慧，也是从原始以来俱生的基位智慧。并不是断除了人我之障、具足清净二相的圆满佛陀。因为认为是具垢的如来藏。因此，以认为心和心之自性智慧是毫无关联、遥不可及的两个人，存在于胸腔之中，这种说法，只能显露出你不懂密续的过失，这过失会缠绕着你。大圆满续部的密意有什么过失呢？此外，从《密集金刚》等经典中，如果理解了将智慧之风、第五光明作为幻身之修持基础的意义，就说宁玛派的虹身像沙堡一样容易崩塌，说这种话的人虽然是公塘巴，但公塘巴总体上是一位具有思辨能力的杰出人物，但此时他沉溺于自己宗派的文献之中，暴露了对宁玛派教义了解甚少的缺点。在他的想法中，似乎认为以这个粗身为修持基础，就能成就智慧幻身的光身，这仅仅是他的过失。宁玛派不认为粗身是智慧身的近取因，因为智慧身是从原始的光明自性任运成就的显现之分中产生的，而不是粗身。但是，通过道路的甚深差别，粗身也有融入光蕴的特点。成熟为身的原因是，凡是成熟解脱的持明者，虽然已经将清净的风心成熟为天身，但就像认为粗身有修与未修的差别一样。一般来说，粗身转化为清净的程度并非完全相同。因为咒语成就者，粗身