Chinese
是双运的意义。当各自亲自证悟时，无法用名称来施设，无法用分别念来思考，无法用语言来表达。如“不可说、不可思、不可表达的般若波罗蜜多”等。从无二的法性中显现各种各样的二法，这是因为无生显现为生的神变。如果从二法的角度来说，即使进入法性，也以意义相同而安立为非造作。法性、自生智慧、般若波罗蜜多、法界、胜义谛、灭谛等，也是进入离名的法性的门。离名的法性大平等，是超越言语分别念的对境，仅仅是各自亲自觉知的。觉知后不会退转，必定成就殊胜不变。吉祥！有些不了解深奥要点的人说，妥噶的虹光等，无论修不修都有。时轮金刚的空身等，是修道的证相，所以后者殊胜。法性是实相，所以修就有，不修就没有是不行的。根本义的心性怎么能是新修而生的有为法呢？法性和法界空性等，是所立宗，不是作为道用的甚深法，因为即使不修道也必须有。如果立宗不成，那么一切法的自性本来就不是那样了。遍是承认的。同样，心性、本心、自性身、俱生大乐、自性清净、不坏明点、原始风、光明心等也是一样的。妥噶的显现也是，明智的显现，智慧本来就是菩提的功用显现，所以是外明的。即使不修道也会显现，这是特点。而将其作为道来开示，是只有大圆满才有的特点。在其他有勤作的次第中没有这样的。那些任运自成的显现，如果被道的口诀所摄持，四相圆满后就会在原始法界中解脱。否则，它不会起作用。就像心本来就有，但不作为道用就不会解脱一样。空性本来就有，但不认识也是一样。原始风本来就有吗？和中脉与不坏明点一样。
English
It is the meaning of union. When each person realizes it for themselves, it cannot be designated by name, cannot be thought of by conceptualization, and cannot be expressed by words. Like the "inexpressible, unthinkable, and incommunicable Prajnaparamita," etc. From the non-dual Dharmata, various dualistic phenomena arise, because the unborn appears as the miraculous transformation of birth. If viewed from the perspective of dualistic phenomena, even entering Dharmata is established as unconditioned by being of the same meaning. Dharmata, self-arisen wisdom, Prajnaparamita, Dharmadhatu, ultimate truth, cessation truth, etc., are also the gate to enter the nameless Dharmata. The nameless Dharmata, the Great Equality, transcends the object of words and conceptualization, and is merely something to be known by each person for themselves. Once known, there is no turning back, and the supreme and unchanging will surely be accomplished. Mangalam! Some who do not understand the profound essence say that rainbow lights of Tögal, etc., are present whether one meditates or not. The empty forms of Kalachakra, etc., are signs of practice, so the latter is superior. Dharmata is the reality, so it must be present if one meditates, and it is not permissible for it to be absent if one does not meditate. How can the innate essence of mind be a conditioned phenomenon arising from newly cultivated meditation? Dharmata, Dharmadhatu, emptiness, etc., are the subject, and are not profound dharmas to be practiced on the path, because they must be present even if one does not practice the path. If the sign is not established, then the nature of all dharmas is not originally like that. The pervasion is accepted. Similarly, mind-essence, original mind, essence-body, co-emergent great bliss, self-nature purity, indestructible bindu, primordial wind, and the mind of clear light are all the same. The appearances of Tögal are also appearances of the expanse of awareness, and wisdom is originally the manifestation of the power of enlightenment, so it is outwardly clear. Even if one does not meditate on the path, its appearance is a special characteristic. To show it as the path is a special characteristic only of Dzogchen. There is no such thing in other gradual stages with effort. If those spontaneously accomplished appearances are grasped by the instructions of the path, the four visions will be completed and liberated into the primordial expanse. Otherwise, it will not cause liberation, just as the mind is originally present, but if it is not made into the path, it will not be liberated. Emptiness is originally present, but not knowing it is the same. Is primordial wind originally present? Like the Middle Way and the indestructible bindu.
Chinese
如果有人认为，因为这是显现法，即使不修习也存在，怎么能成为密咒道呢？不要说，如果不用口诀来修持，就不是密咒道。而应该说，这是触及密咒道要点的光明景象，就像死亡光明一样。又有人问，修道才能解脱，不修道就没有六法吗？虽然修道或证悟实相似乎也能解脱，但系解脱能迅速证悟实相，作为成佛的方便，佛陀的善巧方便是不可否认的。就像佛像、墙壁上的绘画等，以及听到大乘的声音、持诵陀罗尼等一样。如果一切都一样，你所说的无修六法怎么会变得殊胜呢？这是如来为了通过密咒道以微小的努力迅速成佛而宣说的。因为所有密咒道中最快速、最究竟的是大圆满，所以其续部中所示的解脱方法，如系解脱等，也因此比其他法门更为殊胜。如果有人说，我看到系解脱并不能保证系上就能解脱。即使你获得了见道，功德在过去一段时间内也是自己和他人无法看到的，你已经承认了这一点，所以你自己的承诺也使你的话变得不确定。而且，别人是否获得功德，仅凭外在迹象是无法知道的。即使不是所有人在当下立即解脱，但如果拥有毫无怀疑的信心，在身体脱离束缚时，就能认识法性而解脱，或者不会经历多次转世就能解脱，这是佛陀所说的。你因为没有看到就说不能解脱，怎么会不能解脱呢？解脱的种子是否播下，难道你能仅凭你片面的看法就能知道吗？如果能，那么对于佛陀所说的听到此陀罗尼就能回忆起前世等所有利益，你也应该一并诋毁，而不应该因为嫉妒而诽谤系解脱等大圆满的特点。如来藏的功德现在没有看到就否定，难道你要追随那些分别念者的言论，成为实修传承的伟大持有者吗？莲花王妃的女儿说不需要购买婆罗门的身体，这也是因为不了解调伏的方便，不了解甚深的幻化。过去，脚上有标记的国王
English
If someone thinks, since this is a manifest phenomenon, it exists even without practice, how can it be the path of mantra? Do not say that if it is not practiced with pith instructions, it is not the path of mantra. Rather, it should be said that it is the appearance of luminosity that touches the essence of the path of mantra, just like the luminosity of death. Again, if someone asks, is it that liberation comes from practicing the path, and without practice there are no six dharmas? Although it seems that liberation comes from practicing the path or realizing the nature of reality, the skillful means of the Buddha, which is that liberation through connection quickly realizes the nature of reality, cannot be refuted. It is like the body of the Sugata, paintings on walls, etc., and hearing the sound of the Great Vehicle, reciting dharanis, etc., all of those are the same. If everything is the same, how does your non-meditation six dharmas become superior? It is taught by the Thus-Gone One as a means to quickly attain enlightenment through the small accumulation of the mantra path. Since the ultimate quick path of bliss of all mantra paths is Dzogchen, the methods of liberation in its tantras, such as liberation through connection, are also superior to others in that way. If someone says, I see that liberation through connection does not necessarily lead to liberation just by connecting. Even if you have attained the path of seeing, you have acknowledged that qualities cannot be seen by yourself or others for a period of time in the past, so your own admission makes your words uncertain. Moreover, whether others have attained qualities or not cannot be known only by external signs. Even if not everyone is immediately liberated, if there is unwavering faith, liberation will occur when the body is freed from its bonds by recognizing the nature of reality, or liberation will occur without many lifetimes, which is what the Buddha said. Just because you have not seen it, saying that it is not liberated, how can it not be liberated? Can you know whether the seed of liberation has been planted or not just by your limited view? If you can, then you should also equally disparage all the benefits spoken by the Buddha, such as remembering past lives by hearing this dharani, and you should not criticize the special qualities of Dzogchen such as liberation through connection out of jealousy. Are you, a great holder of the practice lineage, following the words of those logicians who deny the qualities of the Sugata-garbha because they have not seen them now? The daughter of Queen Lhacham saying that there is no need to buy the flesh of a Brahmin is also because she does not understand the skillful means of taming, and does not understand the profound miracles. In the past, King Kangtra Tsum
Chinese
当轮到最糟糕的女人供养时，因为找不到其他的肉，所以在墓地里找到一个死去的孩子的尸体，割下肉带回家煮。那肉的气味熏到她的脸上，她便能不沾地行走。他看到后感到惊奇，恐吓她，她害怕了，便坦白了。他说把剩下的都拿来，吃了之后他也能在空中行走，经中是这么说的。胜乐轮根本续中说：那是七世转生为人的人肉。拿着它，依靠它的心，就有牛黄。取了它，念诵一百零八遍黑汝嘎的咒语，做成丸药，就能升到空中，能走一由旬。仅仅吃了它，就能成为具有过去、现在、未来三时智慧的人。又，二观察续中说：它的影子会变成七个。看到它，瑜伽士会感到高兴。仅仅吃了它，顷刻之间就能在空中飞行。等等，在各续部中都有广泛的论述。胜乐轮千法中说：国王无边称及其臣民，因为吃了七世人的肉，便能在空中飞行，据说去了一座空城。印度的大成就者说：我看到一个婆罗门吃了一块肉，便在空中飞行。等等，这样的例子有很多。有人说依靠缘起解脱不会增加罪恶，但抹去了在佛像等圣物前行淫被说成是邪淫的说法，如果承认在佛像前行淫罪恶较小的新宗义就好了。因为您是持他空宗的人，见到至尊者的龙王意庄严，无法成立自己的宗义，就像草尖上的露珠一样消失，对说出遍计所执的观点等各种变化不定的宗义没有把握，却对殊胜的化身感到高兴，无论做什么都可以。有人说，既然佛陀做了那么多的苦行，为什么不接受缘起解脱呢？因为成佛有快慢不同的方法，不一定都要依靠缘起解脱，但对于应调伏的劣等众生来说，深奥的大圆满法和
English
When it was the turn of the worst woman to make offerings, because she couldn't find any other meat, she found the corpse of a dead child in the cemetery, cut off the meat and cooked it at home. The steam from the meat touched her face, and she was able to walk without her feet touching the ground. When he saw this, he was amazed and threatened her. She was frightened and confessed. He said to bring all the leftovers, and after eating them, he too could walk in the sky, as it says in the sutra. The root tantra of Chakrasamvara states: That is the flesh of a person who has been reborn seven times. By taking it and relying on its heart, there is gorocana. If you take it, recite the mantra of Heruka one hundred and eight times, and make it into a pill, you will rise into the air and be able to travel one yojana. Just by eating it, you will become a being with knowledge of the three times: past, present, and future. Also, the Two Examinations Tantra states: Its shadow will become seven. Seeing it, the yogi will rejoice. Just by eating it, in an instant, one will become a sky-goer. And so on, there are extensive discussions in all the tantras. The Chakrasamvara Thousand Methods states: King Unlimited Fame and his subjects, because they ate the flesh of seven generations of people, went to the sky and were said to have gone to an empty city. The great accomplished Indian master said: I saw a Brahmin eat a piece of meat and go to the sky. And so on, there are many such examples. Some say that relying on dependent arising for liberation does not increase sin, but they erase the statement that engaging in sexual activity in front of statues and other sacred objects is considered wrong conduct. It would be good if they would acknowledge a new tenet that engaging in sexual activity in front of sacred objects results in less sin. Because you are a proponent of the Shentong view, seeing the ornament of the mind of the Lord of Nagas, you are unable to establish your own system and vanish like dew on the tip of a blade of grass. You are not sure about the various changing tenets, such as expressing the views of what is imputed, but you are pleased with the particularly excellent incarnate being, who is allowed to do whatever he wants. Some say, since the Buddha did so much asceticism, why doesn't he accept liberation through imputation? Because there are many different methods for attaining Buddhahood, some fast and some slow, it is not necessary for everyone to rely solely on liberation through imputation. However, for those inferior beings who need to be tamed, the profound teachings of the Great Perfection and...