Chinese
显现从法界中升起，开启了净土之门。由此更加扩展，当明点接近成熟为身时，体验增长，是化身。不由因缘所生的显现体验，成熟为五种姓的聚集之身，是觉性圆满的报身。之后，一切显现都净化为一个明点的坛城中，所有分别念的法都耗尽，甚至连执着于法性也耗尽，从而见到法身的显现。如《破执论》所说：以现量见到法性，超越了意识分别的边际。随着体验显现的增长，错觉的显现消失，中阴的智慧显现。随着觉性圆满的显现，超越了证悟三身的道相。随着法性耗尽的显现，断绝了三界轮回的延续。如是说。后际依靠不动的三个要诀为基础。掌握住三个安住的尺度。以三个获得来钉牢，显示四种确信的解脱尺度，并以四种来达到究竟。这些甚深要诀必须从上师仰滴如意宝等秘密心髓的教导中了解。这里，如果计算当下现量见到光明时，三界的心与心所连同阿赖耶识的转化方式，智慧的自性圆满的方式，以及下者精华融入上者的方式这三者，那么首先，由于见到现量，没有内在分别念的残余，因此欲望之心转化。由于在明亮的状态中，没有使之明亮的对治，因此色界之心转化。由于无分别的专注，没有执着于法性的念头，因此无色界之心转化。由于清澈而具有觉性，因此从阿赖耶识中转化。由于确信为自生智慧，因此从阿赖耶识的识中转化。由于显现不是光明之境中的平凡事物，因此从五根识中转化。那时，由于没有分别的思辨和贪嗔的分别念，因此从意识和烦恼意中转化。总之，从三界的一切心与心所中解脱，不是别的，正是佛陀寂静的智慧，是究竟的。因此，《大宝积经》的法类中说：寂静的智慧，如来的心之
English
Appearances arise in the expanse, opening the door to the pure realms. From this, it greatly expands, and as the thigle nears maturation into a body, experiences increase, becoming the Nirmanakaya. Experiences of appearance, not created by conditions, mature into the body of the five families, becoming the Sambhogakaya with perfected awareness. Then, all appearances are purified into a single thigle mandala, all conceptualized dharmas are exhausted, and even the clinging to suchness is exhausted, thus seeing the appearance of the Dharmakaya. As it says in the Uttaratantra: "By directly seeing suchness, one transcends the limits of mental judgment. By whatever the increase of experiential appearances, the appearances of delusion subside, and the wisdom of the bardo manifests. By the appearance of perfected awareness, the path appearance of realizing the three kayas is transcended. By the appearance of the exhaustion of suchness, the continuity of samsara in the three realms is cut off." Thus it is said. The ultimate support is based on the three immovable key points. The measure of the three abidings is maintained. The liberation measure of the four confidences is shown by fixing with the three attainments, and brought to completion with the four. These profound key points must be understood from the instructions of the secret essence teachings such as the Lama Yangti Yizhin Norbu. Here, if we consider the way in which the minds and mental factors of the three realms, together with the alaya, are reversed at the very moment of looking at the directly perceived clear light; the way in which the essence of wisdom is complete; and the way in which the lower essence is integrated into the higher, then: Firstly, by looking at the directly perceived, since there is no residue of inner conceptualization, the mind of desire is reversed. Since there is no antidote to making it clear in the state of clarity, the mind of form is reversed. Since there is no thought clinging to suchness in non-conceptual one-pointedness, the mind of formlessness is reversed. Since it is clear and aware, it is reversed from the alaya. Since it is determined as self-arisen wisdom, it is reversed from the alaya-vijnana. Since appearance is not seen as an ordinary substance in the realm of clear light, it is reversed from the five sense consciousnesses. At that time, since there is no discriminating thought or conceptualization of attachment and aversion, it is reversed from the mental consciousness and afflicted mind. In short, liberation from all the minds and mental factors of the three realms is none other than the peaceful wisdom of the Buddha, which is ultimate. Therefore, in the Dharma category of the Great Heap of Jewels Sutra, it says: Peaceful intelligence, of the Thus-Gone One's mind...
Chinese
此秘密亦离心、意、识，亦不舍三摩地之要。是故说此乃如来等之心秘密，不可思议。何者密咒之宗于下部续典中，以入中脉之独味气，认为俱生乐空无分别之智慧，彼未离阿赖耶识之八识聚。感受乐受乃由意及染污意所生。清分之无念心乃阿赖耶识。少许清明乃阿赖耶识之识。显现粗糙之色等五境及各别之根识乃未离五门之识。若未离彼等，则不得从轮回中解脱，因未从轮回心中解脱故。又彼等以脉气明点融入一体之喜为真实义。认为气与界从独味入于中脉，每解开一脉结，便生起一功德，故障碍甚多。因气心入于六道之脉瓣，故显现诸多不净之错觉，此亦为正误之关键。然于此处，不作使业气入于中脉等之功用，而是安住于自寂。当各脉瓣之气已自清净时，光明脉之智慧气于自位自明，故从清净智慧之显现，身与刹土及光明之自性中，无有显现不净错觉之时机。且因中脉之光明脉增长，脉结之相逐渐消融于光明中，故地之证悟皆显现为自相。又，当最初二脉结解脱为光明时，于外显之光明中，显现百千佛之刹土，且于彼等之中散发光芒，又于自显中聚集而行，身体动摇则百刹土动摇，内则安住于法性无分别之百三摩地且起立等，显现见道之百十二功德。以此为例，从中脉之二二脉结解脱，故上上地之功德皆无勤显现，故此乃远胜于下者且迅速之道。
English
This secret is also separate from mind, intellect, and consciousness, and it does not abandon the key points of Samadhi. Therefore, it is said that this is the heart secret of the Tathagatas, inconceivable. Those who, in the lower tantras of the mantra tradition, consider the co-emergent wisdom of bliss, clarity, and non-thought to be the wisdom that arises when the solitary taste air enters the central channel, have not turned away from the eight aggregates of the Alaya consciousness. The feeling of pleasure is generated by the mind and afflicted mind. The undefiled, non-conceptual mind is the Alaya. A slight clarity is the consciousness of the Alaya. The appearance of the five coarse objects such as form and the individual sense consciousnesses are not beyond the consciousnesses of the five doors. If they do not turn away from these, they will not be liberated from samsara, because they have not been liberated from the mind of samsara. Furthermore, they consider the joy of the mixing of the channels, air, and bindus into one taste to be the true meaning. They believe that the air and elements enter the central channel from the solitary taste, and that each knot that is untied brings forth a quality, so there are many obstacles. Because the air and mind enter the petals of the channels of the six realms, many impure illusions arise, and this is also the key to what is right and wrong. Here, however, there is no effort to make the karma air enter the central channel, but rather it is left to rest in its own peace. When the air of each channel petal has become self-purified, the wisdom air of the light channel is self-illuminating in its own place, so from the appearance of pure wisdom, there is no opportunity for impure illusions to arise from the nature of body, field, and light. And because the light channels of the central channel increase, the forms of the channel knots gradually dissolve into light, so the realizations of the bhumis all appear as their own appearances. Moreover, when the first two channel knots are released into light, hundreds of Buddha fields appear in the externally appearing light, and rays of light emanate from them, and they gather and move in their own appearances. When the body moves, hundreds of fields shake, and inwardly, one abides in and arises from hundreds of samadhis of the non-conceptual nature of reality, and the twelve hundred qualities of the path of seeing appear. As an example, from the release of the two by two channel knots of the central channel, the qualities of the higher and higher bhumis appear effortlessly, so this is a path that is far superior to the lower ones and is swift.
Chinese
其中有些人这样认为：时轮金刚的空形等禅修所产生的殊胜，而大圆满妥噶的禅修也会出现，所以认为低劣。时轮金刚的乐空双运禅修能够产生，而大圆满不需要禅修智慧就能认识，所以认为低劣。虽然时轮金刚和大圆满都同样将法性作为道，但法性不是通过新禅修而产生的，如果那样的话，就成了虚假的、偶然的，所以是低劣的。如果法性不是新产生的，那么认识本来就有的，指示并作为道而解脱，因此大圆满的道被认为是殊胜的。对于大圆满的智慧，如果不认识，就不会领悟；不领悟，就不知道如何禅修；不知道禅修并且不禅修，就不会解脱。虽然通过禅修而解脱两者相似，但大圆满的切断和顿超都需要禅修，因此不属于勤作之道。勤作之道不是为了寻找本来的智慧，而是从无勤中进入智慧，因此才被称为无勤。因此，虽然妥噶的不显现是无勤的，但不作为道就不会领悟；如果作为道，那么凭借光明征相的力量，有碍的蕴体会融入法界，从而成就意义上的俱生大乐金刚身。因此，不主要将两万一千风等不净的脉、风、明点阻断在粗身的上面，而是所有不净的脉、风都自然止息，从而成就真实义智慧身，没有比这更殊胜的了。无论新旧密续和诀窍中都没有丝毫，因此所有密咒的续部，所有圆满次第都归结于时轮金刚的圆满次第的要点，并且它的终点也归结于大圆满，从而达到究竟，因此成为一切之上的至尊。这些详细的分类可以在观察本觉光明的意义时了解。第二，关于对智慧的体性的圆满理解：像这样，在从要点中看到显现的瞬间，清净、不动摇、远离散乱和收摄的智慧在内部显现，这就是切断法身自现，外在显现为光明
English
Some people think that the emptiness form of Kalachakra and other meditations are superior, but the practice of Tögal in Dzogchen also produces appearances, so they consider it inferior. They think that the bliss-emptiness union meditation of Kalachakra can generate, but Dzogchen does not require meditation on rigpa, so it is inferior because it is introduced directly. Although both Kalachakra and Dzogchen are similar in that they take dharmata as the path, dharmata is not something made by newly meditating on it. If it were, it would be artificial and accidental, so it would be inferior. If dharmata is not newly arisen, then liberation comes from introducing and teaching what has always been there, and taking it as the path, so the Dzogchen path is established as supreme. Moreover, if rigpa in Dzogchen is not introduced, it will not be realized; if it is not realized, one will not know how to meditate on it; if one does not know how to meditate and does not meditate, one will not be liberated. Although both are similar in that liberation comes through meditation, the Trekchö and Tögal of Dzogchen do not require meditation, so they do not go on the path of effort. The path of effort is not for seeking primordial wisdom, but for entering wisdom without effort, which is why it is called effortless. Therefore, although the invisible Tögal is effortlessly present, it will not be realized if it is not taken as the path; if it is taken as the path, then by the power of the signs of clear light, the body of gross matter dissolves into space, and the co-emergent great bliss vajra body of meaning is accomplished. Therefore, instead of mainly stopping the impure channels, winds, and bindus such as the twenty-one thousand winds on top of the coarse body, all the impure channels and winds naturally cease, and the body of ultimate wisdom is accomplished. There is nothing more superior than that in any of the new and old tantras and instructions. Therefore, all the completion stages of all the secret mantra tantras culminate in the essential points of the Kalachakra completion stage, and its end also culminates in the Great Perfection, thereby reaching the ultimate, and thus it becomes the supreme of all. The detailed classifications of these can be understood from the occasion of examining the meaning of innate mind luminosity and so on. Second, regarding the completeness of the understanding of the nature of wisdom: In this way, in the moment of seeing the direct perception seen from the key point, the pure, unwavering, free from elaboration and contraction wisdom arises within, which is the Trekchö dharmakaya self-appearing, and the outer appearance appears as clear light.
Chinese
其方法是：将顿超任运显现的色身作为道用。从外在显现生起次第作为方便的关键处，内在明空无生，息灭一切戏论的圆满次第，证悟无边智慧。方便智慧，生起圆满，二身，显空，二资粮等，都在修习脱噶和顿超的瞬间圆满。那时，五身及其智慧也全部具足。一心离戏是法身，自明无执是报身，显现各种对境是化身，八识转变是菩提身，于法界无有迁变是金刚身。五种智慧中，离于目标思虑戏论的是法界智慧，明亮而无有衰减的是明镜智慧，安住于平等性中的是平等性智慧，显现五光而不混杂的是妙观察智慧，解脱能取所取二相的是成所作智慧。这些智慧也安住于五空行母的自性中。佛的密意，身和智慧无二无别的意义，在瞬间全部具足。此外，在《自生智慧》中说：“地，不是在别处存在。在一个见到真谛的人身上，所有的地都圆满存在。而指示认识的人，最初在见到真谛的时候，对他生起欢喜，这就是第一地极喜地。”从那里开始，到“在原始清净的地上，彻底了知智慧，在其之上没有其他，这就是获得十六智慧上师地。”如上所说，从现量道的真谛，见到初地极喜地，直到普光之间有十一地。特别的十二地，从无染莲花者开始，到十六智慧上师地之间进行连接。第三，下方精华融入上方的方式是：在安住于光明的一刹那，因为没有对人我和法我的执着，所以声闻、缘觉、菩萨三者的见解都融入其中。身语意三门没有烦恼的垢染，所以清净行持克里亚、邬波瑜伽三者的无垢智慧三者融入其中。显现和觉性二者无别三者双运，证悟殊胜的等持，所以玛哈