English
Like praising (Padmasambhava). Furthermore, from the oral instructions of Manjushri, it says, "From beginningless time, from that also arises, the aspect of great conceptualization, and from that also arise, the great elements, the mandala of wind itself arises." And so on, until, "Because of non-realization, all beings, are intensely revolving in samsara." And so on, it is widely proclaimed. The noble protector Nagarjuna said, "The mind that has abandoned conceptualization, that which is offered by conceptualization, samsara is merely conceptualization, non-conceptualization is liberation." And so on, from all the scriptures and treatises, it is widely proclaimed that all the phenomena of samsara arise solely from conceptualization. To prevent that, the common teachings and the stages of mantra are mostly explained. In the "Sixty Stanzas on Reasoning", it says, "If the aggregates have not ceased, even if the afflictions are exhausted, one will not pass away. When it ceases here, at that time one will become liberated." And in the "Garland of Precious Gems for the Middle Way", it says, "Like this, the root of disputes and what causes confusion is conceptualization, and that itself is wind, one should become accustomed to counting and negating." And so on. The Dzogchen practitioners, whatever conceptualization arises, without correcting or transforming it with an antidote, they equally settle in their own nature, thereby the bondage of their own continuum goes to self-liberation, which is a special method, and it is also slightly shown in other texts, such as the Lord Maitreya said, "In this there is nothing to be removed, there is nothing to be placed, look at reality as it is, seeing reality is complete liberation." And Nagarjuna said, "All these teachings of the Buddhas, there is nothing to be removed and nothing to be placed, phenomena in the nature of phenomena are unborn, what should be removed and what should be placed?" And so on. For this state of affairs, you who claim to be scholars without even experiencing the mere reading of the words, you think that these are fabrications of the Dzogchen practitioners, and all that is said is like an arrow in the dark, it has gone to mere speculation. Furthermore, through the guru's oral instructions, recognizing the nature of the mind as an experience free from grasping, as clear awareness, and the guru introduces that the Buddha-nature, which is inherently present in its nature, dwells, thereby one is liberated in an instant, and since one's own nature is primordially pure, when the adventitious two obscurations and habitual tendencies are purified, one attains Buddhahood from the basis of the first Buddha. For this, apart from the guru's oral instructions, there is no other scrip-
Chinese
对于那些被看似合理的推理所无法理解的事物，如果错误地看待，那就是对这个教法的曲解。因为双重清净的自性是佛陀四身的本体，这也可以通过前后的经文来理解。如龙树菩萨所说：“心性本是光明，连同涅槃皆是空，是为法身之正说。”《解脱经》中也说：“为何证悟不能成佛？因为是从自性清净中产生。所有这些有执著的仪轨，都应舍弃劳累等。”因此，心的本体是离于执著的明觉体验，这被称为大圆满的自性智慧，其任何离于执著的自性，都清晰地体现在中观根本慧论的观点中，即第二佛陀龙树菩萨和无著世亲父子及其追随者的无垢论典中。导师巴瓦在《中观宝灯论》中引用龙树菩萨的话说：“将外境显现的心收摄于内心的心，而这心原本就是自性光明、离于形色、未曾生于任何本体、未成立为境与有境、识与所识、什么也不是、不住于任何边、没有任何言说和戏论的余地、不可思议、超越思虑，因此不住于任何事物。因为不作意，所以应修习舍弃忆念和作意。”并且，将此称为智慧的明觉，经典中说：“因为舍弃了任何概念，所以自己的本体无法言说。仅仅对于自证的智慧，就称之为如来。”前文中说：“瑜伽自在的大成就者恒时安住于平等，自生的智慧转变为法性菩提的大心，没有生灭。”《面授语》中说：“为何一切法都安住于心，而心也安住于虚空，虚空不住于任何地方，是光明，原本就是清净空性。”等等广说。因此，明觉体验是瑜伽士们所体验的，圣者们各自称之为自证的智慧。
English
To wrongly view those things that are not understood by seemingly reasonable reasoning is like a bubble appearing in the view of this teaching. Because the nature of dual purity is the essence of the four bodies of the Buddha, this can also be understood through the earlier and later scriptures. As Nagarjuna said, "The mind itself is clear light, along with nirvana, all is empty, and is rightly taught as the Dharmakaya." The 'Liberation Thread' also says, "Why is enlightenment not Buddhahood? Because it arises from the nature of complete purity. All those rituals with attachment should abandon weariness and so on." Therefore, the essence of mind, the clear and aware experience free from grasping, which is called the self-aware wisdom of Dzogchen, whatever nature is free from grasping, is clearly present in the view of the Fundamental Wisdom of the Middle Way, in the immaculate treatises of the second Buddha Nagarjuna and the father and son Asanga and Vasubandhu and their followers. The teacher Bhāvaviveka, in the 'Middle Way Jewel Lamp', quoted Nagarjuna as saying, "Gathering the mind that appears as an external object into the mind within, and that mind is originally self-luminous, free from form, not born into any essence, not established as object and subject, knower and known, not anything, not abiding in any extreme, without any occasion for speech and elaboration, inconceivable, beyond thought, therefore it does not abide in anything. Because of non-attention, one should meditate on abandoning memory and attention." And that which is called the wisdom of awareness, the sutra says, "Because even mere perception is abandoned, one's own essence cannot be expressed. Only to self-aware wisdom, that is called the Thus-Gone One." The former says, "The great lord of yoga always abides in equanimity, and the self-born wisdom transforms into the great mind of the Dharma-nature Bodhicitta, without arising or ceasing." The 'Oral Transmission' says, "Why do all phenomena abide in the mind, and that itself abides in space, space does not abide anywhere, it is clear light, originally completely pure emptiness." And so on, extensively taught. Therefore, the clear and aware experience is what yogis experience, and the noble ones each call it their own self-aware wisdom.
Chinese
那拉！由于不专注于此，缺乏证悟智慧的福分，没有食物进入由业力形成的饿鬼的喉咙的机会。证悟并认识到心性本身就是佛的自性，当下即是解脱，并且圆满了佛的四身。如圣者《འདའ་ཀ་ཡེ་ཤེས་》所说：如果证悟了心，就是佛，所以要深刻地修习不从其他地方寻找佛的观念。又如龙树菩萨所说：任何成为轮回之因的，通过对此进行净化，清净本身就是涅槃，法身也就是它。因此，为了证悟它，对于任何没有生起智慧的人来说，就是真正的佛，因为舍弃了分别念，并且因为无分别念而增长。如阿雅提婆尊者所说：从有和无中解脱，完全具备有和无，不变是解脱之最，心的自性是解脱之处。又如龙树菩萨的《法界赞》所说：从知与不知中，一切都在这个身体里，被自己的分别念所束缚，通过认识自我而获得解脱。又如《文殊师利口传》所说：一切事物中最主要的是自心，如果证悟了它的自性，那就是佛陀的菩提，三界也就是它。如《佛涅槃经》所说：无生金刚现证菩提，是诸佛的殊胜精华，无二无别的离念大义。又如《解脱之滴》所说：因为众生不了解这个道理，所以被存在的痛苦所折磨。因此，甚深光明的菩提，通过无二的证悟而获得解脱。又如龙树菩萨的《心之金刚赞》所说：从珍重心性的解脱中，没有其他神可以成就。获得心就是菩提，从安乐心中产生佛。等等，广泛地阐述了这一点。因此，证悟它的方法，如上师的口诀所说，不依赖上师的口诀，就无法证悟，毫无疑问，错误地思考就是背离了正确的意义，那种不依赖上师口诀，仅凭看似经文和理证的思辨
English
Nala! Because of not focusing on this, lacking the fortune of realizing wisdom, there is no opportunity for food to enter the throat of a preta formed by karma. Realizing and recognizing that the nature of mind itself is the Buddha's inherent nature, it is immediately liberation, and it is also extremely complete with the four bodies of the Buddha. As the noble Ada Kayeshe says: If you realize the mind, you are the Buddha, so you should deeply cultivate the concept of not seeking the Buddha from elsewhere. And as Nagarjuna says: Whatever becomes the cause of samsara, through purifying it, purity itself is nirvana, and the Dharmakaya is also it. Therefore, in order to realize it, for anyone who has not generated wisdom, it is the actual Buddha, because they have abandoned conceptual thought, and because non-conceptual thought increases. As the Venerable Aryadeva says: Liberated from existence and non-existence, fully endowed with existence and non-existence, immutability is the supreme of liberation, the nature of mind is the place of liberation. And as Nagarjuna's Praise of Dharmadhatu says: From knowing and not knowing, everything is in this body, bound by one's own conceptual thoughts, and liberation is attained through knowing oneself. And as the Oral Transmission of Manjushri says: The most important of all things is one's own mind, if one realizes its nature, that is the Buddha's Bodhi, and the three realms are also it. As the Nirvana Sutra says: Unborn Vajra manifests enlightenment, it is the supreme essence of all Sugatas, the great meaning of non-duality and freedom from conceptualization. And as the Drop of Liberation says: Because beings do not understand this truth, they are tormented by the suffering of existence. Therefore, the profound and clear Bodhi is liberated through non-dual realization. And as Nagarjuna's Vajra Praise of Mind also says: From the liberation of precious mind, no other deity can be accomplished. Obtaining the mind is Bodhi, and the Buddha arises from the blissful mind. And so on, it is extensively explained. Therefore, the method for realizing it, as the Guru's oral instructions say, cannot be realized without relying on the Guru's oral instructions, without a doubt, thinking wrongly is turning one's back on the correct meaning, that kind of speculation that does not rely on the Guru's oral instructions, but only on seemingly scriptural and logical reasoning.
Chinese
自诩为证悟者，在这教法中，被誉为理智之顶饰的法称论师说：若欲寻求寂静，不应依赖比量推理。通过善加禅修方能体验，但仅凭此并不能证悟自性。此乃要义之精髓：通过比量之识无法获得体验。依止善妙上师后，通过禅修方能体验。如是明晰地宣说了实相。此外，耶谢扎布说：如此殊胜之智慧，非由现量之集合所能知，亦非思辨者所能知，亦非为无知与错谬所蒙蔽之声闻所能知。如是，导师巴瓦亦云：有分别与无分别之二识皆不能证悟此理。名言、声与量，于此义之禅修皆无所需。犹如于黑暗中寻物，仅能粗略摸索。如是，仅凭推测亦无法了知实义。如是说。觉沃杰说，于《入二谛论》中亦云：一切分别念皆不一致，以量来衡量，法性难道不会变得众多吗？无需现量与比量。又于《中观宝灯论》中云：彼性与所立，非为分别念者之境。于检验珍宝之时，盲人岂能量度？如是广为阐述，以分别念之理智思辨，无法证悟法性胜义谛之实相，以多种方式宣说了此理。如是，对于自诩为证悟者，以无可辩驳之方式进行驳斥，仅是未见宗义之过失，而法性胜义谛之实相，需依赖上师之口诀方能证悟。如《宝灯论》云：具足上师口诀之禅修者，方堪为禅修。如是等等。圣天于《智慧心要》中总结道：因此，此二者方面，平衡且完全平衡，乃智者之至高境界，应从上师之口中证悟。如《妙吉祥面谕》云：此自无始以来，虽恒常念诵真实自性，若不依止真正之上师，则无法证悟此义。
English
Those who boast of realization, in this doctrine, the jewel on the crown of all who speak of reason, the teacher Dharmakirti, said: If you wish to seek peace, do not rely on inferential reasoning. Through proper meditation, one can experience it, but one cannot realize self-awareness through that alone. This is the essence of the matter: experiential realization does not come from inferential knowledge. Having relied on a good lama, one will experience it through meditation. Thus, he clearly stated the very nature of reality. Furthermore, Yeshe Zhap said: Such excellent wisdom is not known by a collection of direct perceptions. Likewise, it is not known by an examiner. It is not known even by the Shravakas, who are greatly obscured by ignorance and delusion. Similarly, the teacher Bhāvaviveka said: These two kinds of knowledge, conceptual and non-conceptual, do not realize this. Terms like sound and valid cognition are not needed for meditating on that meaning. Just as one searches for an object in the dark by groping around, likewise, one will not know the meaning of reality by inference. Thus, it is said. Jowo Je said, in the Entering the Two Truths: Since all conceptualizations are inconsistent, if one measures Dharma-nature with valid cognition, will it not become many? There is no need for direct perception or inference. Also, in the Lamp for the Middle Way, it says: That very nature and what is to be proven are not objects for conceptualists. When examining a precious jewel, is a blind person a valid measure? Thus, it is extensively taught that the reality of the ultimate truth of Dharma-nature cannot be realized by examining it with the reasoning of conceptual thought, and this is explained in many ways. Likewise, refuting those who boast of realization in an irrefutable way is merely a fault of not seeing the tenets, while the reality of the ultimate truth of Dharma-nature is realized by relying on the oral instructions of the lama. As it says in the Precious Lamp: A meditator who possesses the oral instructions of the lama is worthy of meditation. And so on. Āryadeva summarizes in the Essence of Wisdom: Therefore, these two aspects, being balanced and completely balanced, are the supreme state of the wise, and should be realized from the mouth of the lama. As it says in the Face-to-Face Instructions of Manjushri: This, from beginningless time, although constantly reciting the true nature, if one does not rely on a true lama, one will not realize this meaning.