English
It is impossible to assume that one can see one's own face. As stated in the Bodhicharyavatara: "By being accustomed to thinking that there is nothing, that too will be abandoned later." And in the Sutra Requested by Light-Protected, it says: "For those who cling to such views, the supreme liberation is emptiness. But whoever only sees emptiness, the Victorious Ones say that they cannot be healed." Therefore, it is extremely important to distinguish between self-nature emptiness and emptiness. In this way, if we measure appearances from the perspective of non-attachment, then the cause and effect of interdependent origination will not deceive. Because of this, the Dharmadhatu wisdom and the three great bodies manifest, and therefore it is established as the state of primordial perfection of the result. It is necessary to strike the vital point with the six gates or six key points of Tögal. The six gates or six key points of Tögal are: the key point of the body is the posture of the three bodies; the key point of speech is not saying anything; the key point of mind is being extremely effortless; the key point of the door is the three ways of looking, namely, looking up, down, straight, or sideways. The key point of the object is the cloudless sky, and the sun, moon, lamps, etc. The key point of the wind is to inhale slowly in and out. And, the supreme distinction of the Manngakde, the four lamps, etc., the detailed content about the key point of luminosity, as it appears in the instruction manuals and the Seven Treasures, etc. From the face of Vajrasattva Wisdom Light, it says: In particular, the meaning of luminosity, the Vajra Essence, is self-nature, what is the use of emptiness? Relax naturally, without fabrication, let it be. Ordinary awareness is self-liberation, the path of the Buddhas. Liberate yourself, you don't need an antidote. Primordial liberation, there is no basis for repetition, it is the primordial state. Instant liberation, there is no essence, it is empty of truth. Self-liberation, there is no antidote, it is natural abiding. Flowing liberation, pure in itself, is in an instant. Manifest liberation is simultaneous, there is no before or after. Unfabricated, naturally abiding, naturally inherent, is the primordial pure Dharmadhatu. May you realize the meaning of essence, self-nature, and compassion! In the womb of the self-born wisdom lamp's Dharmadhatu, open the door of awareness with the far-reaching lamp, decorate various ornaments with the pure Dharmadhatu lamp, and complete the mandala of peaceful and wrathful deities with the thigle empty lamp. In the beginning, without cause, the five wisdoms of Dharmadhatu arise. In the middle, without conditions, a cluster is formed. In the place of ordinary viewing, the pure Dharmadhatu and awareness merge. Away from conceptual thought, manifest
Chinese
愿能圆满究竟！以立断之见，断绝轮回之根源。以顿超之修，圆满三身之功德。本初即是本来清净之佛陀。无别明点的形象中，显现一切万法。由此开展则为三身器情，收摄则为空性大悲法身。愿此唯一明点，于心中永不动摇！如是说。立断的诀窍，和顿超的部分，在心间也有一些。然极深奥之觉性要点已失落，以明点密轮而解脱为智慧身虹身大迁转时，内蕴收摄于心光明，外蕴显现于光芒的差别极大。第四，略述特殊之自宗：外心部，是从所断之边解脱，即通达诸法皆是心性，超越因缘勤作，于痛苦大乐，轮回涅槃，心觉性等所说之时。内无为界部，是从对治之边解脱，即通达一切有法，皆不离法性，从三身自成之法界中不改变之故，将境送入大空性之方便，以及气入中脉，依靠次第和收次第而解脱于光明等。秘密甚深口诀部，是从所断与对治二边解脱，即基道果三之诸法，皆如实通达为本来清净任运成就无别之义，是自性之故。心与觉性，阿赖耶与智慧，分别念与法性等，各自所说之差别，于此自宗不相违。心界口诀部之宗风，以及广弘大小圆满之大圆满成就者噶陀巴大师，与全知法王二者之自宗虽可成立为无违，然此处持明传承之口诀更显奇妙。故法王昂热班智达于天月所问之秘密宝藏中云：另有三十二问，于雪域藏地，九乘次第之论述，以及特别是阿底瑜伽之法
English
May it be perfectly fulfilled! Severing the root of samsara with the view of Trekchö. Perfecting the qualities of the three kayas through the practice of Tögal. From the very beginning, it is the Primordial Buddha, pure from the start. Whatever appears as the indivisible bindu form. When expanded from that, it is the three kayas, vessel and essence, and when contracted, it is the Dharmakaya of emptiness and compassion. May this single bindu remain unwavering in my mind! So it is said. There is only a little of the Trekchö instructions, and a little of the Tögal aspects in the mind. However, the most profound essence of awareness is lost, and when liberating into the rainbow body great transference of the wisdom body through the secret cycles of bindus, there is a great difference between the inner arising, gathering into the clear light of mind, and the outer arising, dawning into light. Fourthly, to explain a little about the specific self-nature: The outer Mind Section is liberation from the extreme of what is to be abandoned, that is, realizing that all phenomena are mind itself, transcending cause, condition, effort, and accomplishment. And the occasions when suffering is spoken of as great bliss, samsara and nirvana, mind and awareness, etc. The inner Effortless Space Section is liberation from the extreme of the antidote, that is, because all phenomena are understood to be unchanging from the dharmata, from the self-existing essence of the three kayas. The means of transporting the realm into the great emptiness, and the entry of the prana into the central channel, and liberation into clear light based on the stages of absorption and gathering, etc., are spoken of. The secret and profound Instruction Section is liberation from the extremes of both what is to be abandoned and the antidote, that is, realizing that all the dharmas of the three bases, paths, and results are the very nature of the meaning of primordial purity, spontaneous perfection, and indivisibility. Therefore, the distinctions spoken of separately, such as mind and awareness, alaya and wisdom, conceptual thought and dharmata, are not contradictory to the self-nature here. Although it can be established that the philosophical tradition of the Mind Section and the self-nature of the great masters of Dzogchen, Kathokpa Chenpo, who clarified the general and specific aspects, and the omniscient Dharma King, are not contradictory, here, the oral instructions of the vidyadhara lineage are more wonderful. Therefore, the great Dharma King Ngari Panchen in the secret treasury of questions and answers by Lhayi Dawa said: Furthermore, the thirty-second question, in this snowy land of Tibet, the explanations of the nine vehicles, and especially the path of Ati Yoga.
Chinese
在区分深奥之处时， 虽然涌现了众多智者和成就者， 但与一切对手都截然不同的， 是化身龙钦饶绛巴和， 名为噶托·释迦多杰者， 如日月般闻名。 在对大圆满的法统， 施加知、言、术语之时， 开创了各自不同的车轨。 其中，化身龙钦巴尊者， 认为胜义谛离言思议， 而世俗的境与有境诸法， 仅仅是显现而并非实有， 例如如同梦境的显现。 因此，世俗的错乱显现诸法， 并非是法界和自生智慧。 因此，烦恼不是智慧， 三界众生不是佛陀， 心也不是觉性， 显现是自心。 以众多教证和理证成立此观点。 当被问及此事时，如此回答： 胜义谛不是心识的行境， 而是离心识的法身之体性。 对此，称为智慧的境域， 在最初圣者的宗派中也如此称谓。 世俗的境与有境诸法， 如同梦境中的受用， 在醒来时并不存在， 因为是坏灭之法， 所以被视为心识的行境。 因为是世俗，所以不是超离心识。 对此，称为阿赖耶识的境域， 是时轮金刚的观点。 法界无生， 自生智慧光明， 因为是双运无垢， 所以烦恼不是智慧。 仅仅考虑到遍布自性住种姓的， 种子， 有时会说“是”。 三界众生和， 解脱的佛陀是相违的。 心是习气的自性， 当分析心的自性时， 在习气垢染耗尽的尽头， 觉性会显现。 因此，阿赖耶识和智慧， 虽然有很多混合在一起说的情况， 但为了区分心和觉性， 十七续等诀窍的， 密意是如此，因此在此宣说。 是口诀部的密意。 因此，彻却等， 无上续部的， 以及毗卢遮那的耳传的， 密意与龙钦饶绛巴的， 宗派一致。 显现是自心和， 不是自心的区分虽然很多， 但错乱显现是自心， 解脱显现是觉性法身二者。
English
When distinguishing the profound differences, Although many scholars and accomplished ones have appeared, But the one who is unmatched by all rivals, Is the emanation Longchen Rabjampa, and The one called Katok Shakya Dorje, Who are famous like the sun and moon. When applying knowledge, speech, and terms To the doctrine of the Great Perfection, They opened up separate chariot paths. Among them, the emanation Longchenpa, Although the ultimate truth is beyond words and thoughts, He stated that the conventional objects and subjects, Are not established from the mere appearance, Like the appearance of a dream. Therefore, all the deluded appearances of the conventional, Are not the essence and self-arisen wisdom. Therefore, afflictions are not wisdom, The beings of the three realms are not Buddhas, And mind is not rigpa either, Appearance is one's own mind. He established this with many scriptures and reasoning. When asked about this, he replied: The ultimate truth is not the object of the mind, But is spoken of as the nature of the Dharmakaya beyond mind. To this, it is called the realm of wisdom, And is also known as the tradition of the first holy ones. The conventional objects and subjects, Are like the enjoyments of a dream, They do not exist in the state of wakefulness, Because they are of the nature of disintegration, Therefore, they are made the object of the mind. Because it is conventional, it is not beyond mind. To this, it is called the realm of the alaya consciousness, Which is the view of the Kalachakra. The Dharmadhatu is unborn, The self-arisen wisdom is clear light, Because it is the union of two truths, immaculate, Therefore, afflictions are not wisdom. Merely considering the seeds That pervade the inherent nature lineage, There are times when it is said "it is." But the beings of the three realms and, The liberated Buddhas are contradictory. The mind is the nature of habitual tendencies, When analyzing the nature of the mind, At the end of the exhaustion of the stains of habitual tendencies, Rigpa manifestly appears. Therefore, the alaya consciousness and wisdom, Although there are many instances of speaking of them mixed together, But in order to clearly distinguish between mind and rigpa, The instructions of the Seventeen Tantras, etc., The intention is such, therefore it is explained here. It is the intention of the Upadesha section. Therefore, the intention of Trekchö, etc., The unsurpassed tantras, and The oral transmission of Vairochana, The intention is in accordance with the system of Longchen Rabjampa. Although there are many distinctions between appearance being one's own mind and, Not being one's own mind, Deluded appearance is one's own mind, Liberated appearance is rigpa and Dharmakaya, the two.
Chinese
思维区分智慧而觉悟。还有，第三十二个问题是：卡托·释迦益西多吉说：显现、有、轮回、涅槃一切法，皆是自生智慧自显现。三界众生即是佛，痛苦即是大乐，轮回即是涅槃，总之，轮回涅槃一切法，皆是自生智慧。以众多教理成立此观点。如此两位大士的见解各自不同，那么，相同还是相违呢？这样提问的回答如下：一切智国王等，众多甚深续部，以及三昧王等，大乘经典中说：三界、有三、轮回，以及涅槃道的诸法，一切皆是心之显现。同样，也说这三界仅仅是心。同样，在律藏中，有很多论述成立显现为心的道理。毗瓦巴说：道的轮回涅槃无有差别，一切法皆是心性显现。同样，因为是有色之故，以及真如海，不离意义之义。尊者扎巴坚赞在轮回涅槃无别根本释中，成立显现为心，根本的例子有四四得八。为了成立幻化、缘起之自性，萨律江帕经等经典的教证密意有八个例子，以及缘起同样不可言说，在成立的方法上显示了八个例子。同样，对牧人热巴，尊者米拉日巴这样说：显现融入于心，心性存在于光明的自性中，于此无有执着。如是等等，说了之后最终，显示为不可言说，离于思虑。同样，赤身瑜伽圆满者，以及成就者疯子顿丹等，一些大士的见解是：显现、有、轮回、涅槃一切法，显现空性，轮回涅槃无论显现为何，在显现本身中，彼与彼之法性，一与异分离，各自自明自清净。如是等等说了许多，一切都是缘起自显现。如是所说一般，对于如同烦恼云雾，以缘起即是自性。