English
The complete enjoyment body itself taught. Furthermore: Afflictions and wisdom are inseparable. Not knowing, there are three realms; knowing that, it is the sphere of the three bodies. Since it is primordially so, there is no need to seek. Furthermore: By the uninterruptedness of the three bodies, attachment to extremes is self-liberated. Fourth: Self-born wisdom is vast like the sky. Since all are gathered there, unmixed, it is the ornament of the complete vehicle. Whatever appears in various ways, it does not move from the sphere of the five bodies. Thus it is said. Introducing these respective lineages, scriptures, pith instructions, is to be known from the oral instructions of the lama. Furthermore, introducing afflictions as wisdom, suffering as happiness, and sentient beings as buddhas. Longchenpa said: Even the wise value afflictions. By the rope of afflictions' binding, one ascertains self-born wisdom. By deciding in the sphere of non-duality, one greatly believes in self-liberation. Even more than great bliss, suffering is valued. By the characteristics of attachment to suffering, one ascertains unattached great bliss. By deciding in the sphere of non-duality, one greatly believes in self-liberation. By sentient beings appearing as substantial, one ascertains the insubstantial buddha. By deciding in the sphere of non-duality, one greatly believes in self-liberation. Thus it is said. Like that and so on, introducing appearance as the mandala of the body, sound as the mandala of speech, awareness as the mandala of mind, introducing the three truths as the three bodies, introducing the three leisures as the three bodies, and becoming enlightened in the five greatnesses, etc., for those individuals who possess karma and fortune, who have become supreme faculties, it is directly introducing the intention of the Buddha. As it says in the Essence: From any of the four times and ten directions, a complete Buddha cannot be found. Mind itself is the complete Buddha. Do not seek the Buddha elsewhere. As it says in the Sutra: The profound conduct of the all-encompassing secret intention, when self-born, self-aware, manifestly appears, is said to be seeing that self-born wisdom. Furthermore, as it says in the All-Creating King: However it appears, it is one with suchness. Let no one make corrections to this. In the uncorrected, equal king, one abides in the intention of the non-conceptual Dharmakaya. And in the tantra of Kunzang Rigpa Tsal Sharwa
Chinese
萨！所有一切诸法，以觉性法身自明故，从普贤王如来的密意中，无论于何处亦不动摇，此乃法性。如是说。于空性中说：显现与声响的诸法，以及所见所闻五根门显现的一切，皆因自面自见之故，无有二元对立的其他对境。无有二元，乃广大的平等性。于境与心平等的空性中解脱。如是说。口诀中，拉贤中说：殊胜的自性觉性于现前，自明解脱获得超越二元。如是说。自生伏藏中说：实相本身离戏论于现前，未见其他部分，无有对境之故，无需依赖任何征相而引入。如是说。道次第中说：因此，如金视金一般，为了自我的缘故，不执着于能作与所作，不觉知到分别与二取，仅以言说彼者，便能见到彼性。如是说。以理证而直接证悟之，应如各自之情况而知晓。如是，以经、口诀、现量的量，以及理证，通达一切法，并了悟自心为佛，故具有不变之义，且以经教与理证，从根断除邪分别。于问答中说：于自生俱生智唯一安住之中，以证悟之智慧唯一证悟之后，通达无二之要点，即是佛。如是说。龙钦巴说：以自心为量而具足确信，故是不变之义的雍仲。以经教与理证作为意义的守卫，将邪分别的盗贼摧毁成灰尘。如是说。同样，一切法本初即是佛，故于现前证悟自生俱生智而获得定解，即使安住于低劣之身，心之密意亦是佛。经中说：彼者于彼者执着坚定，心意稳固，对于任何关联之见解获得定解时，于低劣之身具有殊胜之果位，因是伟大的自在者，故应恭敬顶礼。如是说。虚空广界中说：瑜伽士以低劣之身与业力，了悟心之意义而认识自性，普贤法身即是现在我，于低劣之身即是佛。如是说。意护中说：自生俱生智离戏论故为佛，离戏论之证悟成为确信故广大。如是等等，于诸多续部、经教与口诀中宣说。如是
English
Sa! All phenomena, all of them, because of the self-illuminating nature of wisdom Dharmakaya, from the intention of Samantabhadra, without moving anywhere, is the nature of reality. Thus it is said. In the expanse: All phenomena that appear and sound, and whatever arises in the five sense gates of seeing and hearing, because one sees one's own face, there is no other object of duality. There is no duality, it is great equality. Liberated in the expanse of equality between object and mind. Thus it is said. In the pith instructions, in Lashen it is said: The supreme self-awareness is manifest, self-illumination liberation is beyond duality. Thus it is said. In the self-treasure entrustment it is said: The very meaning, free from elaboration, is manifest, because there is no other unseen part, there is no object, there is no need to introduce it based on signs. Thus it is said. In the Stages of the Path it is said: Therefore, like gold seeing gold, because one does not fixate on the doer and the done for the sake of the self, without sensing the two grasps of thought and analysis, by merely speaking of it, one sees that very nature. Thus it is said. What is to be directly realized by reasoning should be understood according to one's own situation. Thus, by scripture, pith instructions, the measure of direct perception, and reasoning, all phenomena are comprehended and one realizes one's own mind as Buddha, therefore it is endowed with unchanging meaning, and scripture and reason cut off wrong thoughts from the root. In Questions and Answers it is said: In the one abiding self-born wisdom, after realizing the one wisdom of realization, understanding the key point of non-duality is Buddhahood. Thus it is said. Longchenpa said: Because one's own mind is confident in its measure, it is the unchanging Yungdrung of meaning. With scripture and reason as the guards of meaning, the thief of wrong thoughts is destroyed into dust. Thus it is said. Similarly, since all phenomena are primordially Buddha, realizing self-born wisdom directly and being certain, even if one dwells in a lowly body, the mind's intention is Buddha. In the Sutra it is said: If that very one is firmly attached to that, with a stable mind, and if one is certain about the view of any connection, one has the supreme rank in a lowly body, because one is the great powerful one, therefore one should respectfully prostrate. Thus it is said. In the Sky Expanse it is said: The yogi with a lowly body and karma, understanding the meaning of mind and recognizing the nature, Samantabhadra Dharmakaya is now me, in a lowly body is Buddha. Thus it is said. In Mind Protection it is said: Self-born wisdom is Buddha because it is free from elaboration, realization free from elaboration becomes confidence, therefore it is vast. Thus and so on, it is taught in many tantras, scriptures and pith instructions. Thus
Chinese
一切法本初即已成佛，诸多经文和口诀中都说密咒是现证之道，并且已经成就。不能以推理来领悟的是：一切法本初即已成佛，并且显现的一切都是未经造作的智慧，对此无法以推理的量来领悟，并且说推理本身就是邪见。如经中说：譬如量或因明，以推理的智慧，不能够领悟，如同盲人测量天空的高度。又如《虚空边等经》中说：对于自明本觉的现量，推理的量以虚假欺骗。又如《虚空藏经》中说：如是真如，说“像这样”，以量无法衡量，因为难以测度、深邃、门广，是错乱分别念的行境之外。以及，所量、能量、言词的边际，在所缘境上进行思辨，将心识的分别念执为实有。即使历经亿万劫，也无法与无为之义相遇。又如《普作王续》中说：一切皆是如是之法，对于如是者进行改造，是以虚假欺骗真实，罪过极大。又如《救意续》中说：对于所量之境，我以能量之量来确定，产生是与非的念头，以好与坏的念头，想要从轮回的边际中解脱，然而那本身就是轮回之因。又如《心要义续》中说：唉！大集会瑜伽士啊！自心圆满的自性显现，无法以声音和量以及因明，来确定不可言说之义。等等，诸多经续中都这样说过。因此，为了遣除那些没有领悟的福分且智慧狭小之人的邪见，以推理的量来成立总体的体相，即以共同的推理和不共同的推理来成立一切法本初即已成佛。前者比如，火，有法，有火，这是立宗。因是，有烟，等等。意义是，下部乘的论理和中观的四种因明等等，是各自宗派的意义，是确定意义的推理的因
English
All dharmas are enlightened from the very beginning, and many scriptures and oral instructions say that mantra is the path of direct realization, and it has been accomplished. What cannot be understood by inference is that all dharmas are enlightened from the very beginning, and whatever appears is the uncreated wisdom that is clearly manifest. This cannot be understood by the measure of inference, and it is said that inference itself is a wrong view. As it is said in the sutra: "Neither example nor valid cognition nor reason, nor the wisdom of inference, can understand it, like a blind man measuring the height of the sky." And in the Sutra of Equal Extent of Space, it says: "For the direct perception of self-luminous awareness, the measure of inference deceives with falsehood." And in the Klong, it says: "Suchness cannot be measured by valid cognition, because it is difficult to fathom, deep, and has wide doors. Delusion is not the realm of philosophical speculation." And, "The object to be measured, the measuring, the limit of words, speculate on the object of focus. They hold the mind's speculation as the meaning of knowledge. Even if they count billions of kalpas, they will not meet the uncreated meaning." And in the Kunje Gyalpo Tantra, it says: "Since all are dharmas as they are, to modify what is as it is, is to deceive truth with falsehood, a great sin." And in the Yidkyong Tantra, it says: "For the object to be measured, I establish it with the measure of valid cognition, giving rise to the notion of yes or no, and with the notion of good and bad, I want to be liberated from the edge of samsara, but that itself is the cause of samsara." And in the Heart Essence Meaning Tantra, it says: "Alas! Yogis of the Great Assembly! The self-nature of the perfection of one's own mind is clear. The unspeakable meaning cannot be established by sound, valid cognition, or reason." And so on, it is said in many tantras and agamas. Therefore, in order to dispel the wrong views of those who do not have the fortune to realize and are of small intelligence, to establish the general characteristics of meaning by the measure of inference is to establish that all dharmas are enlightened from the very beginning by common inference and uncommon inference. The former is like, for example, fire, the subject, has fire, this is the proposition. The reason is, there is smoke, and so on. The meaning is that the logic of the lower vehicles and the four kinds of reasons of Madhyamaka, etc., are the meanings of their respective tenets, which are the reasons of inference that establish the meaning.
Chinese
应当按照我自己的论典来理解。这些如果从意义上来看，都是遍计所执。如《啦香》中说：以四种理由等次第安排，即使一切人都说了解事物本身，如果无勤无作，道理上不可能，那么只能是随念比量。这样说的。以独特的比量来成立一切法本来就是佛，即：有情众生无论处于哪个道地的相续心，都是本来成佛的，因为通过证悟而显现成佛。如果说“因为”的理由不成立，那么就会导致：本来没有成佛，通过证悟也不会成佛，永远不会成佛的过失，并且与经文相违背。如《越量智慧》中说：如果证悟心，就是智慧，因此应当修习不从他处寻求佛的观念。以及《摄类学》中说：以智慧完全了解法的自性后，就能从所有三界中真实解脱。以及《真实义总集》中说：一切佛的智慧身，从自生智慧的证悟中产生，如同非为所作的虚空。以及经中说：唉玛，稀有奇妙的法，圆满佛陀都保密，证悟心性即是佛，除此之外没有其他的。等等。即使通过证悟成佛，为什么说本来没有成佛呢？如果说周遍不成立，那么如果认为本来没有成佛而证悟，那不是证悟，会产生错觉等过失。又，如果说因为通过证悟而成为佛的理由不成立，佛陀是从因缘中产生的。如果说从因缘中产生，那么佛陀就会变成有为法。如果承认，因为有为法是会坏灭的，所以佛陀也会变成无常而坏灭。如果说虽然由因缘所生，但不是有为法，那么自己的话语非常矛盾，就像说“我的妈妈是女人”一样。还有，色身二者是暂时显现在所化众生面前的有为法，而佛是指最终的法身。因此，最终是指自性身或清净法身二者的本体，是非为所作的。如果说色身二者是有为法，是暂时的，那么就是无常的。