English
Regarding this, the tantras include the "Klong Rabjampa Gyalpo Tantra" and so on. By way of example, currently regarding the empowerments of tantras, there are the empowerments of the eighteen sections of the Mind Series, the empowerment of the Longdé Dorje Zampa (Vajra Bridge), and the instructions of the Aro tradition of the Mind Series, the Nyang tradition, and the Kham tradition, as well as the tantra commentary of "Yeshe Sangdrön" (Wisdom Secret Lamp), and the "Samten Nyamkyi Drönma" (Lamp of Meditative Experience) and its commentary composed by the master Garab Dorje, and many other texts. Its tantras include the eighteen lower sections of the Mind Series, "Yeshe Sangdrön" (Wisdom Secret Lamp), "Ngedön Dupa" (Meaning Definitive Collection), and other Brahmin-related tantras, as well as the tantras of the Aro tradition such as "Phaklam Köpa" (Array of Noble Paths), and there is a lineage of transmission of many branch tantras of the Longdé. The third is the difference between the Mind Series and the Longdé. The first point is the difference in view and the way of establishing meditation. The first point is that Panchen Rinpoche Pema Wangyal Dorje said: All phenomena of samsara and nirvana are ascertained as mind, The nature of mind is left as it is, uncorrected, The wisdom of realization, awareness, bodhicitta, Is not known as being in any way, Appearance is not not being in any way, All that appears is the appearance of each individual, In the meaning of self-liberation, possessing both equipoise and post-equipoise. The view of the Great Perfection Mind Series is this. In the "Great Array" it says, "For sentient beings, it is the Mind Series." Therefore, in order to mainly take care of beings who are bound by grasping at objects, having ascertained the appearance of samsara and nirvana as mind, in the nature of mind, awareness, placing each individual's appearance in the meaning of self-liberation, this way of establishing the view of the Great Perfection is the characteristic of the view of the Great Perfection Mind Series tantra. Such a distinction is reasonable. By "bound by grasping at objects," etc., the disposition of the disciples to be trained is shown. In order to reverse the bondage caused by all grasping, such as grasping at truth and grasping at non-truth, in accordance with the intention of the Blessed One in the sutras of the final turning of the wheel, the master Aryadeva said, "Finally, reverse all bases of view." Like this, out of the two, object emptiness and subject luminosity, here subject luminosity powerfully realizes object emptiness, and this is also for the purpose of breaking all bonds of view, the samsara and nirvana of
Chinese
所谓“显现为心”，是指轮回诸法被突如其来的垢染遮蔽心性的说法，是依于世俗幻相之境的有分别念而安立的。所谓“超越”，是指涅槃诸法，心性本具如来藏的自性，如阳光和光芒般显现，是任运成就的安立，是名言的范畴。然而，就其自身见解的体性而言，虽然远离了能所二者的有无之边，但首先以“显现为心”来显示能所，其必要在于，当能的束缚解脱时，所的束缚也会自然而然地解脱。所谓“心”，是指不以任何方式显现之义；所谓“自性觉性”，是指不以任何方式存在之义。所谓“各自当下自解脱”，是指八乘次第的见解和宗派，或者说，是心识分别念的束缚在自身处解脱。此处，如果说是心与觉性的辨别，则不一定是诀窍部的观点，因为在心髓部的观点中也有心与觉性的辨别。然而，差别在于，“心”被认为是微细的动摇希望和恐惧，而“觉性”则被认为是未被改造的原始自性。因此，虽然在认识它们方面没有差别，但在认识的方式上，从最初的觉受存在开始，通过觉受的生起次第来确定心，最终将证悟的智慧理性安立于自身解脱，这是心部的观点。在显现觉受存在之处确定心，并将证悟的智慧觉性安立于自身解脱作为道路来确定，这是界部的观点。将生起分别念的功用发挥到极致，在分别念消失之际，确信心觉性自解脱的状态，并直接认识觉性超越觉受的刹那，这是诀窍部的特点。前两者重视觉受，因此觉受不稳定；后者诀窍部，因为觉受如雾般消散，所以证悟的智慧不会改变，因此从一开始就显现为证悟，不需要经历觉受的险境，这是其特点。这两者都取决于最初见修行果的定解是否稳固。
English
The term "appearance as mind" refers to the notion that all phenomena of samsara are obscured by adventitious defilements of the mind. It is established by the power of conceptual thought, which is the object of illusory conventionality. The term "transcendence" refers to all phenomena of nirvana, the inherent nature of mind, the essence of the Sugata, which manifests like the sun and its rays. It is the establishment of spontaneous accomplishment, within the realm of terminology. However, although the nature of one's own view is free from the extremes of both existence and non-existence of subject and object, the necessity of first showing the subject and object by "appearance as mind" is that when the bondage of the subject is released, the bondage of the object will also be naturally released. The term "mind" refers to the meaning of not appearing in any way; the term "self-nature awareness" refers to the meaning of not existing in any way. The term "self-liberation in one's own state" refers to the views and tenets of the eight vehicles, or rather, the bondage of mental conceptualization is liberated in its own place. Here, if it is said to be a distinction between mind and awareness, it does not necessarily have to be the view of the Upadesha section, because there is also a distinction between mind and awareness in the Mind Sphere section. However, the difference lies in that "mind" is considered to be the subtle wavering hope and fear, while "awareness" is considered to be the unmodified, original nature. Therefore, although there is no difference in recognizing them, in the way of recognizing them, from the beginning of the existence of experience, by gradually establishing the mind through the arising of experience, finally establishing the wisdom of realization as self-liberation, this is the view of the Mind section. Establishing the mind in the place where the appearance of experience exists, and establishing the wisdom awareness of that realization as self-liberation as the path, this is the view of the Sphere section. Bringing the function of arising conceptual thoughts to its culmination, at the moment when conceptual thoughts disappear, having confidence in the self-liberation state of mind awareness, and directly recognizing the moment when awareness transcends experience, this is the characteristic of the Upadesha section. The former two value experience, so experience is unstable; the latter, the Upadesha section, because experience vanishes like fog, the wisdom of realization does not change, so from the beginning it manifests as realization, and there is no need to go through the dangers of experience, this is its characteristic. Both of these depend on whether the initial certainty of view, meditation, action, and result is stable or not.
Chinese
而且，见与修的细微执着的有无之间有很大的差别，主要是结合实修来讲解才详细。第二，一般来说，见与修二者不相违背，只是见解和将见解作为实践的差别而已，因为修是在见解之后一致进行的。然而，确定差别的定解的理解，无论与后来的推测和现量哪一种相关，最初的刹那都是见的特征。确定差别的定解的意义，无论与后来的推测和现量哪一种相关，第二个刹那之后处于串习的范畴，那是修的特征。例如，以推测和现量任何一种方式理解有为法无常的意义的定解，就是知晓无常的见解；以推测和现量任何一种方式反复在心中串习有为法无常的意义的心，就是串习无常的修。一般来说，修是在见解之后产生的，而修的产生之前必须要有见解。然而，从修中寻求见解和从见中寻求修，这两种情况在大圆满的体系中都是存在的，因此，认为修之前必须要有见解的范围是绝对的，以及认为修之后不能证悟见解，这两种观点都是错误的。见的认识方式在每一部续和口诀中也有非常多的不同传统。因此，在这里，关于修，在心部的体系中，虽然没有立断的口诀中顿超四种体验的教授引导，但一般来说，存在顿超，修的方式，保持在不造作的状态中，以及保持在远离分别念的破立的自解脱状态中是相同的。然而，安住于最初，不动的第二，平等性的第三，任运成就的第四等等的安立方式是不同的。第二，关于界部的差别，是见和修的差别。第一是，在《天女月亮的问答秘密藏》中说：胜义法界，远离增损的界，无碍自明，无执的明觉之身，解脱三门宽广的莲花处，脉气明点大乐的游舞之体验，自发之音声。
English
Moreover, there is a great difference between the presence or absence of subtle clinging in view and meditation. It is more detailed to explain it mainly in connection with practice. Secondly, in general, view and meditation are not contradictory. The only difference is between view and making it a practice, because meditation follows the view in a consistent manner. However, the understanding of definitive knowledge that establishes the difference, whether it is related to subsequent inference or direct perception, the first moment is the characteristic of view. The meaning of definitive knowledge that establishes the difference, whether it is related to subsequent inference or direct perception, the state of being accustomed to it after the second moment is the characteristic of meditation. For example, the definitive knowledge of understanding the meaning of conditioned phenomena as impermanent through inference or direct perception is the view of knowing impermanence. The mind that repeatedly habituates the meaning of conditioned phenomena as impermanent through inference or direct perception is the meditation of becoming accustomed to impermanence. In general, meditation arises after view, and view must precede the arising of meditation. However, seeking view from meditation and seeking meditation from view both exist in the Dzogchen system. Therefore, holding the scope that view must precede meditation as absolute, and the view that realization cannot occur after meditation are both mistaken. The manner of introducing the view also has very many different traditions in each tantra and instruction. Therefore, here, regarding meditation, in the Mind Section system, although there is no instruction on the four experiences of Tögal in the instructions of Trekchö, in general, Tögal exists, and the way of meditating, maintaining the uncorrected state, and maintaining the self-liberated state free from the acceptance and rejection of thoughts are the same. However, the ways of establishing the first abiding, the second non-moving, the third equality, the fourth spontaneous accomplishment, etc., are different. Secondly, regarding the difference in the Space Section, it is the difference between view and meditation. The first is, in the "Secret Treasury of the Questions and Answers of the Goddess Moon," it says: The ultimate Dharma realm, the space free from additions and subtractions, unobstructed and self-luminous, the body of awareness without grasping, the experience of the play of bliss in the wide lotus of the three doors of liberation, the experience of the play of bliss of the channels, winds, and bindus, the spontaneous sound.
Chinese
任运自成者，八乘不杂阿底任运成，于法性七中虽有明空无执，然轮回涅槃万有皆定为法身，此乃九界二万部之密意。如是说。 虚空者，乃界之部。 如是说。 为使境相空性二者聚合之执缚所缚之士夫为主所摄受，故而境空性于法界中安立为远离一切戏论之边。 彼之一切显现，以境有觉性之自声显现为身与智慧光之脉气明点要诀之特殊方便，明空无执法界普贤佛母之界，于远离勤作来去之状态中生起。于法性界中，此乃遮止他生之大圆满见之要诀安立方式之特殊行相，此乃大圆满界部续部之密意特征。 此处如是合理，然境空二者聚合之执缚者，即是执实与执非实二者各自于总相中已遮遣，然以轮番执着而执二谛为异体者，乃是所遮遣。 遮遣之方式亦非如执实与执非实之定解般，以真实相违之舍取而舍弃之方式，而是将二谛异体之执着送入法界空性之界中，以多味一体之特殊证悟而超越能立所立二者。 安立境空性之方式，显宗与密宗二者之差别，在于是否以理证为主与以现量为主之差别而安立。 所安立者，境空性自性上，虽有离戏，然体验彼二者之显现泯灭之方式相同。 然与彼相同之道用，于最初之时，以理证现量执持之泯灭有大小之分。 显现分境有觉性之显现声身为智慧之显现方式，生起次第之分别假立之寂静本尊身相，显现声响三族本尊咒语法身之显现觉受，以及由融乐智慧力所生之觉受之显现分，显现声响本尊咒语觉性之游舞