English
The four logical reasons of unceasing play, undifferentiated characteristics, and self-liberation of essence. First, these objects of dualistic appearance of samsara and nirvana are the subject. From the mere appearance itself, there is no self-nature of arising, because the essence of various appearances is unconditioned. Thus, measuring emptiness by appearance, and by the reason of emptiness, without falling into any extreme, the original nature descends, and this represents the nature of the original state. This is the pervasion of the doctrine of this Dharma. Second, these dualistic phenomena are the subject. Play is unceasing, because it is the interdependent arising from the realm of emptiness. The pervasion is that because it is not truly existent, it can appear in various ways. If things and non-things were truly established, arising would be unreasonable, as the noble Nagarjuna stated in the Madhyamaka. In the self-tradition of Dzogchen, the conceptual thoughts of clinging to the object and the subject are the subject. There is no need to negate them, because they are without self-nature of arising. Again, that is the subject. There is no need to establish it, because the play is unceasing. Thus, it is the tradition of being free from abandoning and adopting, negating and affirming. Its pervasion is that mutual dependence establishes mutual recognition. Third, these dualistic phenomena are the subject. The characteristics of appearance and emptiness, arising and ceasing, are undifferentiated, because dependence on the abiding mode of dharmata cannot be established, therefore the reason is established, because dharmata is unconditioned. The pervasion is also that dependence is the boundary where dualistic appearance does not cease, and non-dependence is the key to the cessation of dualistic appearance of dharmata. By this key point, all phenomena are interdependent. That is emptiness, and that is also undifferentiated. Therefore, in difference, for the nature of non-existence, it is permissible to use the term of emptiness appearing as interdependence. However, emptiness is not interdependence, because of the reason of being unconditioned. Although there is no separate emptiness on top of things like vases, just as seeing vases is not seeing emptiness, vases are interdependent, and the nature of vases is emptiness. Similarly, this meaning is not on the basis of bondage and liberation, or the mind is naturally luminous, and establishing self-nature as unconditioned, and the non-duality of samsara and nirvana, etc., although it is said in all sutras and tantras, but as it is said in Dzogchen, ordinary consciousness and rigpa
Chinese
刹那自性之介绍，如是显现之法，其体性为觉性空性不可思议之智慧状态中守护。此乃于自明觉性上实修，实则不然。然大手印中亦有安住于光明本初无为之智慧之法，如是等同之理，总的来说，虽三大相同，然于断除耽著之理上，为大平等或多味一体，即能所二取于法界本性无别一体，于同一时间断除之自性坦然任运之圆满方式守护，此乃殊胜之处，需于能所对境之追逐上，多味平等往外扩张之生灭计数，以及过患功德之束缚非为自解脱，而是将过患修成功德，或将分别念修成法身之分别念道用之引导方式上，详细区分大手印与大圆满之差别，下文亦将述及。第四，二取之法，有法，若能证悟，则无束缚解脱，于自性中解脱，因法性不变之故。言“若能证悟”，乃谓虽自性安住之实相如是，然若不识，则无益。周遍者，生起亦从空性中生起，解脱亦于空性中解脱，安住亦于空性自性中安住，以显空双运之状态，令错乱之二障于自解脱之界中消融之义，乃为体性实相之安住方式，已遮止一切边。另，自性本无生，因戏舞无间断之故。戏舞无间断，因体性无分别之故等。以前者前者为后者后者的理证而成立。另，三理、二理、一理等经续中所说甚多，然此等乃为要点。此派之观点，显现是心，心是心性本无生，显现是法性，痛苦是空性，空性已成大乐，错乱之体性即非错乱之三身，分别念之体性已说法身自解脱等，已造作若干特殊之法相。第二，与自性本无生相符之多味一体
English
Introducing the instantaneous self-nature: Such a manifest method of maintaining the essence of awareness in the state of emptiness and inconceivable wisdom. This practice of accomplishing self-awareness directly is not the case. However, in Mahamudra, there are also teachings on how to settle in the naturally pure, unconditioned wisdom of luminosity. Although the three great principles are generally similar, in terms of the reasoning that cuts through clinging to experience, it is either the Great Equality or the One Taste of Many. That is, the nature of the spontaneous and relaxed perfection that cuts through the duality of grasping and the grasped in the indivisible unity of the essence of reality at the same time is maintained. This is superior because it requires counting the arising and ceasing of the expansion of grasping onto objects in a multi-flavored and equal manner. Moreover, the bonds of faults and qualities are not self-liberated; instead, faults are meditated upon as qualities, or conceptual thoughts are transformed into the path by meditating on them as the Dharmakaya. The differences between Mahamudra and Dzogchen are explained in detail, and will also be discussed below. Fourth: These phenomena of dualistic appearance, the subject of discussion, if realized, are liberated in their own place without bondage or liberation, because the nature of reality is unchanging. The phrase "if realized" indicates that although the nature of reality abides as such, it is of no benefit if not recognized. The pervasiveness is that even when arising, it arises from emptiness; even when liberated, it is liberated within emptiness; and even when abiding, it abides in the nature of emptiness. The meaning of the state of appearance and emptiness in union is that the two obscurations of delusion dissolve into the realm of self-liberation. This shows that the way of abiding in the essence of reality obstructs all extremes. Furthermore, self-nature is unborn because play is uninterrupted. Play is uninterrupted because characteristics are inseparable, and so on. The former is established by the logic of the latter. Moreover, there are many statements in the tantras and scriptures about three logics, two logics, and one logic, but these are the key points. According to this tradition, appearance is mind, and mind is the unborn nature of mind. Appearance is the nature of reality, suffering is emptiness, and emptiness has become great bliss. The nature of delusion is the three kayas that are not deluded, and the nature of conceptual thought is said to be the self-liberation of the Dharmakaya, and so on. Some special Dharma terms have been made. Second: In accordance with the unborn nature, the one taste of many.
Chinese
即是观待，所谓“多味一体”，必须理解为在远离一和多的状态中成为一体的意义。不应理解为如柱子的法性和瓶子的法性是一样的意义。如果习惯于观待多味一体的意义，据说就能解脱执着于必要的事物为实有。如果说遣除对实有的执着，那是下层道的术语。无碍的显现，通晓了万法皆为法性无生之自性，显现为轮回涅槃种种，不作取舍、扬弃、修证，而是直视一切显现，就能从执着于必要的事物为显现空性各异，或显现空性轮番交替的观修对境中自然解脱。以觉性自解脱，证悟境为空性，对于境法不杂的境，执着强烈阻碍的觉性，达到未生未灭无别三味一体时，就能破除对必要的事物作宗派的虚构等。对于一切法自生不杂圆满显现的习惯方法，上根仅安住于证悟之义就能解脱，中根通过串修本元而解脱，下根通过口诀指示而生起修证次第而解脱。这是显现穷尽于心的心部，不像心部那样往回收摄于境，也不像界部那样往外投射于境之体性，而是如诀窍部派的自性般安住于离于舒卷，不执着于境，也不是像心部总的规律那样，穷尽于唯有境的边际。因此，蒋扬·噶陀巴的这种见解，不像一般心部的观点，应当了解为与全知大尊者龙钦巴的意趣一致。以四种理由遣除执着的方法是：第一，执着于真实；第二，执着于观待无实等相；第三，观待二谛各异；第四，以无别等遣除一切宗派的虚构。在大圆满的宗义中，对于二障的认识是：烦恼障不只是烦恼本身成为障碍，而是因为没有证悟烦恼自解脱，不能成为系缚之因的意义，而将烦恼视为系缚之因的境。
English
It is to view as such. The so-called "many flavors as one" must be understood as the meaning of becoming one in a state of being separate from one and many. It should not be understood as the meaning of the nature of a pillar and the nature of a vase being the same. By becoming accustomed to viewing the meaning of many flavors as one, it is said that one can be liberated from clinging to necessary things as real. If you say to reverse the clinging to reality, that is the terminology of the lower path. With unobstructed manifestation, understanding that all phenomena are the self-nature of the unborn nature of reality, manifesting as various samsara and nirvana, without adopting acceptance or rejection, refutation or affirmation, but staring directly at whatever manifests, one is naturally liberated from the clinging to the object of contemplation and meditation that necessary things are different appearances and emptiness, or that appearances and emptiness alternate. With the self-liberation of awareness, realizing the realm as emptiness, and for the realm that is not mixed with the dependent origination of realm phenomena, when the awareness that is strongly obstructed by clinging and attachment reaches the state of unborn, unceasing, and undifferentiated three tastes as one, one can destroy the fabrication of sectarianism, etc., regarding necessary things. For the habitual method of all phenomena manifesting as self-arisen, unmixed, and complete, the superior faculty is liberated merely by abiding in the meaning of realization, the intermediate faculty is liberated by practicing the essence of the original state, and the inferior faculty is liberated by the arising of the stages of practice through the instruction of the oral tradition. This is the mind section where appearance is exhausted in the mind. It does not retract inward towards the object like the mind section, nor does it project outward towards the nature of the realm like the space section. Rather, it abides in the nature of the pith instruction section, free from expansion and contraction. It does not cling to the object, nor does it exhaust itself in the boundary of only the object, like the general rule of the mind section. Therefore, this view of Jamyang Katokpa is not like the general view of the mind section, and it should be understood as being in accord with the intention of the omniscient great Longchenpa. The method of abandoning clinging with four reasons is: first, clinging to truth; second, clinging to the contemplation of unreality, etc., as signs; third, contemplating the two truths as different; fourth, abandoning all sectarian fabrications with non-duality, etc. In the system of Dzogchen, the identification of the two obscurations is: the afflictive obscuration is not just that the afflictions themselves become obscurations, but rather, because one has not realized the meaning that afflictions are self-liberated and cannot become a cause of bondage, the object of viewing afflictions as a cause of bondage.
Chinese
追随和破斥等，成为烦恼的生灭计数之对治。对于所知障的认识，安立于所有成为知识的二取显现上。也就是，对于并非二取显现的自性未被改变，而是显现为那样的知识进行改变，以及用许多阻止二取显现的理智之链条，进行希望、恐惧、取舍的对治之知识。如中观派一样，着重于破斥；如乐空大手印派一样，着重于建立；如实相大手印派一样，虽然远离破立，但也趋于繁琐。这些在此处是所知障的意义所得，因为极其微细。这样，三现四空的垢染全部在此处转变为所知障，对此也需要详细了解。因此，对于断除它的方式，如上所说。第一，通过止观交替安住。第二，通过止观双运而不动摇，即与修心或造作相关联，断除任何相应的烦恼障。第三，平等性，即进入平等之后无有分别，从而获得圣道的智慧，烦恼障灭尽，并断除任何相应的所知障。第四，以任运成就的见解，从根源上断除所知障，这二者是以非修心或无勤作的方式断除的。顺便提及，对于心髓等，引用邬金德达林巴的观点。一般来说，对于显密之见修行之差别，有以所缘的相状为阻碍，依靠显宗的闻思，以中观等进行分析的见修行为主的宗派；以及以能缘者执持所境显现为实有的相状为阻碍，密宗安立的见修行为主的宗派这二者。具体来说，对于大手印和圆满的差别，将任何显现的法，以法性的手印向外印持，从而将显现和觉知送入远离执着的明空之中，这是大手印派的宗派。一切法都向内圆满于法性菩提心自生智慧的法界中，由于自生智慧在轮回和涅槃中没有成立，因此认为本初解脱超越取舍，这是大圆满的宗派。大圆满心性安乐是任何显现都是心，心性本身是自生智