English
These scriptural teachings are the source of all instructions, They are the teachings that establish the fundamental, In order for the teachings to flourish as before, I deeply believe that this is the general connection of the teachings. Thus, in the circle of knowable things, without anything left out, self-originated wisdom is self-manifesting. In particular, the outer and inner worlds, beings, happiness, suffering, and various appearances are the manifest display of self-originated wisdom. Second, the detailed explanation of the means of realization: to directly introduce through scripture, instructions, and reasoning, and to establish through valid cognition, thereby achieving actual realization. The former is: to directly and clearly introduce through scripture, instructions, and valid cognition, as explained in the previous section on emptiness, should be understood in detail. The latter is: to realize directly through the valid cognition of self-nature or essence, and to establish through the reason (hetu). The former is: all tantras, scriptures, and instructions are considered to be bodhicitta, and therefore, they appear to point to one's own mind, thereby directly introducing and establishing it. The former is: bodhicitta is complete and interconnected with everything, hence it is "Tantra"; bodhicitta encompasses everything, hence it is "Scripture"; it directly introduces itself as non-dual, hence it is "Instruction." All of these are complete in bodhicitta and naturally abide. It should also be understood that this is the "Tantra" of meaning, which is the object to be signified, and the "Tantra" of words, which are the signifying expressions. From the "Questions and Answers": The self-awareness of instructions not shown in the scriptures, The Tantra is bodhicitta, everything is interconnected. The Scripture is bodhicitta, everything is encompassed. The Instruction has no grasping or being grasped in bodhicitta, Self realizes self, realizes in self. From the "Longchen Nyingtik": The various distinctions of vehicles, The eighty-four thousand teachings that were spoken, are all the qualities of Longchenpa's one taste, They are only taught to tame those to be tamed. The latter is: to introduce and establish by manifesting the five outer elements, etc.; and to directly introduce and establish the nature of reality by manifesting inner afflictions, etc. The first is: for the sake of self-originated wisdom, it manifests as the five elements and the five objects of desire, etc., thereby bringing forth self-originated wisdom, not in words and letters, but in meaning.
Chinese
是直接介紹，並且確定為無二。如《真實總集》所說：「顯現法界上師者，乃五大之本師。五欲等諸法，無法以言詞文字表示。自然流露之本性，即顯現於法界中。」又如《龍欽》所說：「相較於空性，顯現更為重要。顯現自生且不定，空性則確定為無執著。於無二之界中，深信能於自性解脫。」又如《普作》所說：「菩提心之智慧，從導師之門而出，無法以言詞文字表示，乃自性顯現者。不執著為我，不執著為他，以不執著平等之自性顯現。三界一切有情，若能了悟此，則與諸佛平等。」如是說。其次，內在煩惱等顯現為自生智慧，直接介紹為無二，並確定為自解脫。也就是說，有情轉為佛，痛苦轉為大樂，煩惱轉為智慧。如《龍欽》所說：「相較於佛，有情更為重要。有情乃真實顯現者，確定無實之佛。於無二之界中，深信能於自性解脫。」又說：「相較於大樂，痛苦更為重要。痛苦之執著相，能確定無執著之大樂。於無二中確定，深信能於自性解脫。」又說：「相較於智慧，煩惱更為重要。煩惱束縛之索，能確定自生智慧。煩惱與智慧無別，於無二之界中確定，深信能於自性解脫。」又如《虛空廣大》所說：「捨棄五毒之外，甚至沒有名為佛者。若能了悟此，即是佛。如獲珍寶之人，無需世間耕作。嘛（藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：无） 贝（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖）之心若能了悟其義，則不需彌（藏文：མི་，梵文天城体：मि，梵文罗马拟音：mi，汉语字面意思：不） 達（藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：持）三昧耶。」如是說。這些介紹是從上師口中得知。༈ 第二，確定因之方法是：四大因，三因，以及法界智慧無二之因，以及大
English
It is directly introducing, and establishing as non-dual. As it says in the Definitive Meaning Assembly: "The Lama who is the appearance of the Dharmadhatu, is the Lama of the five great elements. The five desirable qualities and other dharmas, cannot be expressed by words and letters. The nature of spontaneous intention, is shown as the appearance in the Dharmadhatu." And as it says in Longchen: "Appearance is more important than emptiness. Appearance arises spontaneously and is uncertain, while emptiness is established as without grasping. In the non-dual space, there is great confidence that one is liberated in one's own place." And as it says in Kunjed: "The wisdom of Bodhicitta, emerges from the door of the teacher, it cannot be expressed by words and letters, it is the self-nature that reveals itself. It does not perceive as self, it does not perceive as other, it reveals itself with the nature of non-perception and equality. All sentient beings in the three realms, if they realize this, are equal to all Buddhas." So it is said. Secondly, when inner afflictions and so on appear as self-arisen wisdom, it is directly introduced as non-dual and established as self-liberation. That is, sentient beings transform into Buddhas, suffering transforms into great bliss, and afflictions transform into wisdom. As it says in Longchen: "Sentient beings are more important than Buddhas. Sentient beings are what actually appear, the unreal Buddha is established. In the non-dual space, there is great confidence that one is liberated in one's own place." And it says: "Suffering is more important than great bliss. The clinging to the characteristics of suffering, establishes the unattached great bliss. Being certain in non-duality, there is great confidence that one is liberated in one's own place." And it says: "Afflictions are more important than wisdom. The noose of the bondage of afflictions, establishes self-arisen wisdom. Afflictions and wisdom are inseparable, being certain in the non-dual space, there is great confidence that one is liberated in one's own place." And as it says in Namkhai Longyang: "Beyond abandoning the five poisons, there is not even a name called Buddha. If one realizes that, one is a Buddha. Like a person who has found a precious jewel, does not need worldly farming. If the mind of Ma (藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：无) Bhai (藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖) realizes the meaning, then one does not need Mi (藏文：མི་，梵文天城体：मि，梵文罗马拟音：mi，汉语字面意思：不) Dha (藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：持) Samaya." So it is said. These introductions are known from the mouth of the Lama. ༈ Secondly, the method of establishing the cause is: the four great causes, the three causes, and the cause of the non-duality of Dharmadhatu wisdom, and the great
Chinese
这是关于“嘿度”。第一，所有法皆为不造作的智慧，未经修饰而自然显现，因此是自性不生之“嘿度”；它显现为任何事物，因此是游戏无碍之“嘿度”；它不可分割，因此是无相无二之；没有束缚和解脱，心识于其自性中自然解脱的理由。这被介绍为法身、报身、化身和自性身。《续部精髓》中说：以自性不生的理由，确信它是任运成就的；以游戏无碍的理由，确信它显现为任何事物；以无相无二的理由，确信诸法是一体的；以自性自解脱的理由，也确信它是无勤的。第三，由于未经修饰的自然明性，是本性的理由；虽然显现为任何事物，但不被其所染污，是自性的理由；由于无二，是伟大的自性的理由。《智慧秘密》中说：自己的觉性是明亮的，自性觉性显现为任何事物，自性与空性无有差别，错觉被理解为菩提心。第三，由于法性无边无际，是法界的理由；由于无遮自然明性，是智慧的理由；由于它无二，是无二的理由。其中说：法界和智慧的理由是，法界是清净的因，智慧显现为果，两者结合，没有能取和所取。第四，所有法都在自生智慧中无余圆满，因此是伟大的自性的理由。其中说：以伟大的自性的理由，一切都被理解为菩提心。第二，关于种姓、理性和解释的三种说法是，在《经部十事》中说：非由心所生的佛陀，被称为种姓理性；非由因而生的果，被称为种姓理性；非由教证所生的口诀，也被称为种姓理性。因此，它揭示了非由心所生的佛陀，以及非由因而生的口诀。第一部分有四个方面：佛陀的理解，词义，介绍，以及成佛的方式。第一是：
English
This is about "Heydu." First, all dharmas are unconditioned wisdom, naturally appearing without fabrication, therefore it is the "Heydu" of unborn nature; it appears as anything, therefore it is the "Heydu" of unceasing play; it is indivisible, therefore it is the nameless and non-dual; without bondage and liberation, the reason for mind being self-liberated in its own nature. This is introduced as Dharmakaya, Sambhogakaya, Nirmanakaya, and Svabhavikakaya. In the Essence of Tantras, it is said: By the reason of unborn nature, have faith that it is spontaneously accomplished; by the reason of unceasing play, have faith that it appears as anything; by the reason of non-dual characteristics, have faith that all dharmas are one; by the reason of self-liberated essence, also have faith that it is effortless. Third, due to the unconditioned natural clarity, it is the reason of essence; although appearing as anything, it is not stained by it, it is the reason of nature; due to non-duality, it is the reason of great self. In the Secret of Wisdom, it is said: One's own awareness is clear, the nature of awareness appears as anything, self and emptiness are not different, illusion is understood as bodhicitta. Third, due to the nature of dharma being limitless, it is the reason of the expanse; due to unobscured natural clarity, it is the reason of wisdom; due to it being non-dual, it is the reason of non-duality. In it, it is said: The reasons of expanse and wisdom are, the expanse is the cause of purity, wisdom appears as the fruit itself, the two combined, there is no grasper and grasped. Fourth, all dharmas are completely perfected without remainder in self-born wisdom, therefore it is the reason of great self. In it, it is said: By the reason of great self, everything is understood as bodhicitta. Second, the three statements about lineage, reason, and explanation are, in the Ten Sutras, it is said: The Buddha not born from mind, is called lineage reason; the fruit not born from cause, is called lineage reason; the pith instruction not born from scripture, is also called lineage reason. Therefore, it reveals the Buddha not born from mind, and the pith instruction not born from cause. The first part has four aspects: the understanding of Buddha, the definition, the introduction, and the way of becoming a Buddha. The first is:
Chinese
一切法自生智，本自成佛，三世前后无有迁变，本自安住。即是以外内器情所摄的一切都显现为自生智，无有能所，显有法身成佛。是为非从心所生的佛。如《决定义总集》所说：非从心生之佛，乃是自生智法身，是诸佛之决定义，是诸瑜伽士之殊胜道，是遍知之殊胜智慧。又说：若断始末则三时为一，以法身为一故无有迁变，无有前后乃是自生身，是从非心所生的佛。又如《普作续》所说：非从心生之佛，法性虚空，界性空性，是从非心所生的佛。又如《决定义总集》所说：积聚资粮，清净罪障，一切之征相，离心自生法身，是从非心所生的佛，是从一切乘中超胜者。如是宣说。第二、解释词义：不堕于任何边故为“秘密”，于一切边无有阻碍而显现故为“广大”。如《决定义总集》所说：断除轮涅执着为“断”（སངས་，Saṅs，觉醒，断除），法身显现光明为“广大”（རྒྱས་，rgyas，增长，广大）。如“身灌顶”之次第。第三、指示：一般显现为八识聚之相，乃是一切有情之自显现，认识此乃是执持现量之自生智，如是了悟则现量显现即是佛之密意。指示此乃是从口耳传承之口诀中了知。经中说：体性乃是分别识，认识乃是智慧，现量乃是佛。如是宣说。龙钦巴说：无始以来自己之能量，所见一切法性赤裸见，无有遮障甚为稀有。如是宣说。第四、成佛之方式：以五大成佛，如“身灌顶”之次第所说。第二、非从因所生的果：如是一切法自生智本自成佛，不是从因而生，不是由缘所生，故为无为之智慧现量。