English
Now is the time for perfect completion. As it says in the Uttaratantra: "With a body possessing the radiance of various sacred Dharmas, striving for the liberation and accomplishment of beings, its deeds are like a wish-fulfilling jewel, yet various things are not its nature." Therefore, in the appearance to be tamed, the appearance of the Buddha in this and that form does not become merely the appearance to be tamed. Although it appears in the perception of those to be tamed, the cause of appearance is the Dharmakaya of the Buddha, like the moon and a water vessel. Similarly, it must be acknowledged that wrathful deities like glorious Heruka are Buddhas. Although they appear in the form of wrathful deities to subdue stubborn beings, there is no fault of self-characterization in the wrathful deities. As stated in the Gongdu: "For those who are extremely stubborn and fierce, pacification will not be beneficial. Through the wisdom and skillful means of the mudra, all the Tathagatas act as wrathful deities." And in other tantras: "Although his nature is free from attachment and aversion, he shows great attachment to those who are attached." As it is said. Although the Dharmakaya of the Buddha is without division, there is no fault in appearing as divided in the perception of those to be tamed, just as the sky is not divided, but it must be acknowledged that the sky of houses and vases is the sky. Although the Buddha has the wisdom body, it is inconceivable. To whom is it inconceivable? It is inconceivable to sentient beings who have not transformed their basis, and even the noble learners who have transformed their basis cannot fully measure it. If the two form bodies are not the Buddha, then there would be no one to teach the Dharma of the sutras and tantras, and therefore the sutras and tantras would not be spoken by him. If you think that these are the self-appearances of those to be tamed, then although they are self-appearances, they are also the body of the Buddha as the main cause. Therefore, it is not right to take sides with each of the two truths and establish them with partiality. Although the tantra is established as self-characterized and without elaboration, the appearance of conventional truth is not non-existent. It is necessary to understand that these two are non-contradictory and indivisible in the realm of the essence of the Dharmakaya. If you understand in this way, then by relying on the way of abiding and the way of appearing, all practices will not fall into one-sidedness, and you will gain the wisdom of knowing without contradiction.
Chinese
将会显现增长。详细内容可以从宁玛派瑜伽三部的续部经典总集，特别是大圆满的章节中了解。此外，还可以从全知法王智悲光尊者的著作中理解。因此，大乘涅槃并非仅仅是两种障碍消失的无遮非有，而是指基础时期的心性光明自性清净的意义。当这种突发的清净本质转化为法身时，从离脱之基的自生智慧中，显现出脱离两种障碍的果实，如十力等功德。这是真实的离脱果。它不同于小乘涅槃仅仅是轮回止息的非有。因为基础时期也是超越有无二边的法性，结果会变成具足二种清净的自性。因此，力量等功德本来就具备。就像锋利的宝剑具有切割的功德，清澈的镜子具有显现影像的功德，宝珠具有光芒和满足需求愿望的功德一样，这些都是本来就自然具备的。然而，宝剑被剑鞘包裹，镜子被镜框遮蔽，宝珠如同被泥土覆盖一样。如果去除这些遮蔽，虽然不是新产生的功德，但显现出来就像是新产生的一样。那么，众生基础时期的心性，如来藏，是否从自身就了知一切所知呢？并非必须如此。如果已经了知，那么显现功德又有什么意义呢？如果不了解，又怎么能说具备了遍知一切法的功德呢？一切众生的心性是觉性与空性双运的原始状态。如果从其自身本质的角度来看，了知与不了知等一切名言的戏论都会寂灭。例如，就像圣者的等持智慧一样，因为它不离如实之性，所以不会显现任何二元对立的现象，但因为它不执着于任何事物，所以无法用思维来衡量。因此，如果思考法性不离基础的意义，那么轮回和涅槃都不会脱离它，因为没有二元对立，所以无法安立任何名言，因为戏论已经寂灭。因此，大圆满的轮回和涅槃都不是
English
will appear and increase. Details can be understood from the general collection of tantric texts of the three divisions of Nyingma Yoga, especially the sections on Dzogchen. Furthermore, it can be understood from the writings of the omniscient Dharma King Drime Ozer (Vimalamitra). Therefore, the Mahayana Nirvana is not merely a non-affirming negation of non-existence where the two obscurations are exhausted, but rather it refers to the meaning of the luminous, self-nature pure nature of the mind at the base stage. When this sudden pure essence is transformed into the Dharmakaya, from the self-born wisdom of the basis of separation, the fruit of separation from the two obscurations, such as the ten powers and other qualities, manifestly appear. This is the true fruit of separation. It is different from the Hinayana Nirvana, which is merely the non-existence of the exhaustion of samsara. Because the base stage is also the nature of reality that transcends the extremes of existence and non-existence, the result will become the nature of possessing two purities. Therefore, qualities such as powers are inherently present. Just as a sharp sword has the quality of cutting, a clear mirror has the quality of reflecting images, and a jewel has the quality of light and fulfilling needs and desires, these are naturally and spontaneously present. However, the sword is encased in a scabbard, the mirror is covered by a frame, and the jewel is like being covered in mud. If these obscurations are removed, although it is not a newly created quality, it appears as if it were newly created. So, does the nature of the mind of beings at the base stage, the Tathagatagarbha, inherently know all knowable objects from its own side? It is not necessary to be so. If it already knows, then what is the point of manifesting qualities? If it does not know, then how can it be said to possess the quality of knowing all dharmas? The nature of the mind of all sentient beings is the primordial state of the union of awareness and emptiness. If we consider it from the perspective of its own essence, all elaborations of terms such as knowing and not knowing are pacified. For example, it is like the meaning of the wisdom of the noble one's meditative equipoise, because it does not deviate from suchness, so no dualistic phenomena appear in it, but because it does not cling to anything, it cannot be measured by thought. Therefore, if we contemplate the meaning of the nature of reality not deviating from the base, then neither samsara nor nirvana deviate from it, and because there is no duality, no terms can be established, because elaboration has been pacified. Therefore, the Dzogchen's samsara and nirvana are not
Chinese
同样，对最初本始基位的解释也是如此。轮回和涅槃二者都必须从它那里生起基显，所以是突发的。因此，安立十力等是从佛和有情二者区分的角度安立的。在二无中没有那样的区分，因为如实是无二之义。从基显生起直到未从原始基位解脱之间，所有突发的垢染都已穷尽。穷尽之时，基位如实未动摇，如所有义的遍知功德显现，这是双重清净才有的，仅仅自性清净没有。但也必须承认它的功德是本有的，如宝剑的例子等。因此，要知道在基位时，如来藏略微具有显现的功德。如果从如实之位的角度来说，因为二法本来就没有，所以，它没有以二元的方式照见，而是无余地了知，无法一一计数地了知。荣 सोम 巴等以如实之位为重，认为十力等是其他显现等。要知道所有智者都是从某个角度衡量，实际上并不矛盾。如若宝珠完全清净，无需分别念也能自然生出所需之物。同样，宝剑和镜子虽然没有分别念，但切割和显现影像也是其自身本质的功德。然而，这样的显现需要依赖于自身之外的对境。就像不能认为仅凭自身就能显现切割、需求和努力的能力一样。因此，它的知、悲、力三者是如所有的衡量方式。虽然心的法性本具这三者的功德，但从知境、悲境和能力作用的境无有差别，成为平等性的自身来说，没有“知此，不知彼”，“对此悲悯，不对此悲悯”，“在此行事业，不在此行事业”等的戏论。那么，它是否了知如实呢？答：除了未从如实之位动摇之外，没有任何知与不知的戏论。被二元显现所包含的一切法，没有丝毫会变为与二无之界不同的，因此，如此的二无大智慧转变为双重清净。
English
Similarly, the explanation of the original, primordial ground state is also like that. Samsara and Nirvana both must arise from it, with the basis appearing and moving, so they are adventitious. Therefore, the ten powers and so on are established from the perspective of distinguishing between Buddha and sentient beings. In non-duality, there is no such distinction, because 'as it is' means non-dual. From the arising of the basis appearance until not liberated from the original basis, all adventitious defilements are exhausted. When exhausted, the basis remains unmoved from its 'as it is' state. The qualities of omniscient wisdom of all that exists manifest, which is what the doubly pure possess, but mere self-nature purity does not. However, it must be acknowledged that its qualities are primordially inherent, like the example of the sword, etc. Therefore, it should be understood that at the time of the basis, the Sugata-garbha slightly possesses manifest qualities. If considered from the perspective of the 'as it is' state, because dualistic phenomena are originally non-existent, it does not perceive in a dualistic way, but knows completely, without being able to count each one individually. Rongzompa and others, emphasizing the 'as it is' state, consider the ten powers and so on as other appearances. It should be understood that all scholars measure from a certain perspective, and in reality, there is no contradiction. When a jewel is completely pure, it naturally fulfills desires without conceptual thought. Similarly, although a sword and a mirror have no conceptual thought, cutting and reflecting images are qualities of their own essence. However, such appearances need to rely on objects other than themselves. Just as one cannot assume that the ability to cut, fulfill desires, and exert effort can manifest solely from oneself. Therefore, its three qualities of knowledge, compassion, and power are the measure of 'as it is'. Although the nature of mind inherently possesses these three qualities, from the perspective of the object of knowledge, the object of compassion, and the sphere of activity of power being undifferentiated and becoming equality itself, there is no elaboration of 'knowing this, not knowing that,' 'being compassionate to this, not being compassionate to that,' 'engaging in activity here, not engaging in activity there,' and so on. Then, does it know 'as it is'? Answer: Apart from not moving from the 'as it is' state, there is no elaboration of knowing or not knowing at all. Since all phenomena encompassed by dualistic appearance do not change even a particle's worth from the sphere of non-duality, such non-dual great wisdom transforms into double purity.
Chinese
在那个时候，有多少具有二元显现的众生存在？虽然他的智慧、慈悲和能力遍及所有这些众生，但我们应该知道，他没有二元显现和二元执着，而是无造作的自然成就。没有他不知道的任何法，没有他遗弃的任何众生，也没有他不施加事业的任何众生。这很重要。那个基础在基础、道和果的各个阶段都是不变和不动的，是平等的。然而，如果如实证悟它，就是涅槃；如果未证悟，就可能产生轮回，因此称为“基础”。当从基础显现的力量证悟了该法性的自性时，就称为“如实知”；当以平等味了知所有如实遍及的法时，就称为“如所有知”。当证悟基础时，除了基础本身之外，不会看到有单独的能证悟的心。因此，虽然基础具有自然成就的功德或本性，能够显现所有如所有般的显现，但轮回和涅槃并非自然成就地存在于其中，因为轮回和涅槃是从显现的角度安立的。因此，如果从基础界安住的方式来看，没有佛，没有众生等等，必须承认一切戏论皆已止息，或者说是原始清净。虽然基础是那样，但普通的众生因为不了解它的真实面目而变成了未被授记的众生，他们虽然有基础，却不了解它。为了证悟它，圣者们如实地了知如是，并且由于它的力量，如所有也相应地产生。佛陀的圆满是因为已经远离了一切暂时的垢染。如果思考这一点，基础和果的体性没有差别，只是在名言上有差别。玛哈瑜伽承认七宝自性是自然成就的，这不像大圆满中基础显现尚未生起时的原始基础的安立方式。在这个基础显现已经生起的时代，从自性平等、未从如是之界移动的法性，以及从它的状态中显现的所有如所有之法，都已确定为自性清净的大清净。即使在凭借远离暂时垢染的力量而具有二种清净的时代，先前所确立的大平等清净也会显现出来。