English
Thinking distinguishes wisdom and realizes. Furthermore, the thirty-second question is: Katok Shakya Dorje said: Appearances, existence, samsara, nirvana, all phenomena are self-born wisdom, self-manifestation. The beings of the three realms are Buddhas, suffering is great bliss, samsara is nirvana. In short, all phenomena of samsara and nirvana are self-born wisdom. This view is established by many teachings and reasonings. Thus, the views of these two great beings appear to be different, so, are they the same or contradictory? The answer to this question is as follows: Omniscient King, etc., many profound tantras, and Samadhiraja, etc., in many Mahayana sutras it is said: the three realms, the three existences, samsara, and the dharmas of the path of nirvana, all are manifestations of the mind. Similarly, it is also said that these three realms are merely mind. Similarly, in the Vinaya Pitaka, there are many treatises establishing the principle of appearances as mind. Virupa said: There is no difference between samsara and nirvana on the path, all phenomena are the manifestation of mind itself. Similarly, because it is form, and the ocean of Suchness, the meaning that is inseparable from meaning. Venerable Drakpa Gyaltsen, in the root and commentary on the inseparability of samsara and nirvana, establishes appearances as mind, the root examples are four times four, making eight. In order to establish the nature of illusion and dependent origination, the intention of the teachings of the Salu Jangpa Sutra and other scriptures has eight examples, and dependent origination is also inexpressible, and eight examples are shown in the method of establishing it. Similarly, to the shepherd Repa, Venerable Milarepa said: Appearances are integrated into the mind, the nature of mind exists in luminous nature, and there is no attachment to it. Thus, and so on, after saying that, in the end, it is shown to be inexpressible, separate from thought. Similarly, the naked yogi who has perfected it, and the accomplished madman Donden, etc., the views of some great beings are: appearances, existence, samsara, nirvana, all phenomena, the emptiness of appearances, whatever samsara and nirvana appear to be, in the appearance itself, the nature of that and that, one and different are separated, each is self-aware and self-purifying. Thus and so on, much has been said, all are dependent origination, self-manifestation. As it is said, for something like the clouds of affliction, dependent origination is the nature.
English
Clouds of objects arise from non-objects, appearing and changing in various ways. The very nature of mind, without a root, is the root of all phenomena. Self-awareness and wisdom are all-pervasive. Likewise, the nature of sentient beings in the three realms has existed from the very beginning. Thus, the meaning for the son should be understood in this way. From the mouth of the great mother's emanation, it is also said: 'Seeking Nirvana on the other side of abandoning Samsara is truly pitiable. Seeking but not finding, truly confused. Seeking happiness on the other side of abandoning suffering is truly pitiable. Seeking but not finding, truly confused.' The meaning of these words is that all phenomena of Samsara, each of their own, are self-arisen wisdom and self-manifesting. Therefore, the nature of the pillar and the nature of the vase are one. It is not said that the nature of the pillar and the vase are the same in nature, inseparable from one and many. Thus, although the views of the two great beings seem contradictory, in reality, there is no fault of contradiction. The meaning of the tantras and the objects of expression are different, and there is no difference in the experience of stainless equanimity wisdom. Ultimately, seeing directly, there is no duality in the meaning of insight. As it is widely said. Here, some who have heard the Dharma have turned it into storytelling, or are filled with the merits of merely hearing the Dharma, or those who do not have the fortune of the special path of Vajrayana, mostly think that Dzogchen is neither existent nor non-existent, and think that this path cannot even cut the root of Samsara. This is because they are like frogs in a well, devoid of the fortune to see even the color of the vast ocean of tantras, texts, and instructions of this profound path. Also, some think that this path lacks methods superior to the Madhyamaka view, because they do not understand the key secrets of mere reasoning and the wonderful features of the secret instructions of Thigle. Also, some think that the order of the tantras, such as the glorious Guhyasamaja, should be followed, which is like thinking that the Chakravartin king should follow the behavior of ordinary people. Most people are blind to the essential point of the effortless great wisdom view. Therefore, those foolish people merely block unconscious thoughts and stare blankly at emptiness.
Chinese
那些沉迷于轻视因果的人啊！ 唉，多么可悲！ 什么时候才能用真正如甘露般的真如之语，使心续感到满足，生起想要解脱的无瑕慈悲心呢？ 在觉性如幻般自然解脱的境界中，听闻、思维、修习此甚深道的续部、注释和无量窍诀，在此闲暇人身中撷取精华。应当将此窍诀之精华珍藏于心，如莲花的花蕊一般。全知圆满正觉如须弥山顶的明灯，从雪域之地转为智者成就者的转轮圣王，至尊上师光明化身金刚。我将蒋华曲吉谢宁（妙音法友）的莲足，恒时置于自生八瓣莲花的心间，合掌祈请那些通达意义的人们。第二，解释顺带的其余意义：法王持明吉美林巴曾说：“对于以智慧次第衡量的方法有三种，心部显现为嬉戏的才华，界部是自显庄严的装饰，诀窍部是无有显现的空性之相。”因此，心部中，心性明晰的甚深才华若未完全融入法性，则容易产生对装饰和嬉戏的分别念执着。界部虽然在深明双运中修持，但容易在执着法性的分别念中产生偏向空性的过失。这两者若在境相和有境识二者显现时，执着于显现平等；若在空性时，执着于空性平等，在无基的普遍散漫中自以为是，若未抓住要点，则容易出现失去本性的过失和障碍。而诀窍部，其自性本初清净，不可言说，超越心识的伟大境界，自显任运成就之门自然开启，因此，在才华显现上没有障碍和错乱之处，以法相之显现调伏于法性离戏之要点而显得殊胜。在区分差别时，应当如此理解。在修持时，心部、界部、诀窍部的一切，总体上是为了调伏自身相续的烦恼，仅仅在方法上有所不同而已。实际上，必须在圆满大圆满觉性之界中，于自性消融的状态中合一。如《如意宝藏论》中所说：“心部执着于心之自性，界部执着于界之自性，诀窍执着于无自性，三者融为一体最为珍贵。”因此，在通达三部自性无别的状态中进行修持，是极为重要的。第三，灌顶的次第分为三：准备阶段、正行阶段和后行阶段。第一，准备阶段：进行前行法行、积资和驱逐障碍等。弟子们也应沐浴，穿干净的衣服，准备好鲜花和熏香等供品，坐在上师面前。第二，正行阶段：首先，上师献上驱魔食子，并给予弟子们皈依和发菩提心之戒。然后，上师观想坛城中的本尊众，将智慧尊迎请降临到自前坛城中，使其与誓言尊无二无别。弟子们也应如是观修。然后，上师向弟子们开示灌顶的智慧之义，弟子们也应如是证悟。然后，上师为弟子们进行灌顶的仪轨。灌顶分为四种：瓶灌顶、秘密灌顶、智慧灌顶和意义灌顶。第一，瓶灌顶：上师向弟子们展示瓶、金刚杵和铃等瓶之法器，并讲解它们的意义和作用，弟子们也应证悟它们的意义和作用。第二，秘密灌顶：上师向弟子们展示秘密的物品，并讲解它们的意义和作用，弟子们也应证悟它们的意义和作用。第三，智慧灌顶：上师向弟子们开示智慧的意义，弟子们也应证悟智慧的意义。第四，意义灌顶：上师向弟子们开示意义的意义，弟子们也应证悟意义的意义。然后，上师向弟子们赐予三昧耶戒，弟子们也应发誓安住于三昧耶戒之中。第三，后行阶段：上师为弟子们做回向和发愿，弟子们也应随喜回向和发愿。
English
Those who are arrogant and delight in disparaging the cause and effect of karma! Alas, how pitiful! When will the nectar-like words of the true suchness ever satisfy your minds? Arousing the immaculate thought of compassion to liberate others, in the state where awareness arises as self-liberation like an illusion, listen to, contemplate, and meditate on the tantras, commentaries, and infinite instructions of this profound path. Taking the essence of this leisure and endowment, it is appropriate to hold the supreme essence of these instructions in the core of your heart, like the stamen of a lotus. May the all-knowing, perfectly enlightened Buddha, like a lamp on the summit of Mount Meru, who transformed the land of Tibet into a king who turns the wheel of wisdom and accomplishment, the venerable Lama, the emanation of radiant Vajra, always place the lotus feet of Jampal Chokyi Shenyen (Manjushri Dharma Friend) in the center of the self-arisen eight-petaled lotus of my heart. I prostrate with folded hands and pray to those who understand the meaning. Secondly, explaining the additional meaning: The Dharma King Rigdzin Jigme Lingpa said, "There are three ways to measure with the order of intelligence: The Mind Section manifests as the skill of play, the Space Section is the ornament of self-appearance, and the Instruction Section is the form of emptiness without appearance." Therefore, in the Mind Section, if the profound skill of the clarity of mind itself is not fully integrated into the nature of reality, it is easy to develop conceptual clinging to ornaments and play. Although the Space Section is practiced in the union of depth and clarity, it is easy to develop the fault of leaning towards emptiness in the conceptual mind that clings to the nature of reality. When both of these, the object appearance and the subject consciousness, appear, they cling to the equality of appearance; when they are empty, they cling to the equality of emptiness, and they become self-satisfied in the baseless, universal dissipation. If the key point is not grasped, it is easy to lose the fault and obscuration of losing one's nature. The Instruction Section, on the other hand, is the essence of primordial purity, inexpressible, the great state beyond mind, the door of self-arisen spontaneous accomplishment naturally opens. Therefore, there is no obscuration or confusion in the appearance of skill, and it is distinguished by the key point of subduing the appearance of phenomena into the non-elaboration of the nature of reality. When distinguishing the differences, it should be understood in this way. In practice, all the sections of Mind, Space, and Instructions are generally only different in the methods of subduing the afflictions of one's own mind stream. In reality, they must be united in the state of dissolving into the expanse of the wisdom of the Great Perfection. As it is said in the Treasury of Wish-Fulfilling Jewels: "The Mind Section clings to the nature of mind, the Space Section clings to the nature of space, the Instruction clings to the absence of nature, it is most precious to mix the three into one." Therefore, it is extremely important to practice in the state of realizing the nature of the three sections as inseparable. Thirdly, the order of empowerment is divided into three: the preparation stage, the main stage, and the subsequent activities. First, the preparation stage: perform the preliminary Dharma practice, accumulate merit, and dispel obstacles, etc. The disciples should also bathe, wear clean clothes, prepare offerings such as flowers and incense, and sit in front of the master. Second, the main stage: First, the master offers the obstacle-dispelling torma and gives the disciples the vows of refuge and generating bodhicitta. Then, the master visualizes the deities of the mandala and invites the wisdom beings to descend into the mandala in front of him, making them inseparable from the samaya beings. The disciples should also meditate in the same way. Then, the master explains the meaning of the wisdom of empowerment to the disciples, and the disciples should also realize it in the same way. Then, the master performs the ritual of empowerment for the disciples. There are four empowerments: vase empowerment, secret empowerment, wisdom empowerment, and meaning empowerment. First, the vase empowerment: the master shows the disciples the vase, vajra, bell, and other vase implements, and explains their meaning and power. The disciples should also realize their meaning and power. Second, the secret empowerment: the master shows the disciples the secret substances and explains their meaning and power. The disciples should also realize their meaning and power. Third, the wisdom empowerment: the master reveals the meaning of wisdom to the disciples, and the disciples should also realize the meaning of wisdom. Fourth, the meaning empowerment: the master reveals the meaning of meaning to the disciples, and the disciples should also realize the meaning of meaning. Then, the master bestows the samaya vows upon the disciples, and the disciples also vow to abide by the samaya vows. Third, the subsequent activities: the master dedicates the merit and makes aspirations for the disciples, and the disciples also rejoice in the dedication and aspirations.