English
For the sake of the noble ones. The Great Perfection is the supreme Go Lo. The special characteristic of mantra is not view. What is more superior than Madhyamaka? Regarding this, there is also a system where the special characteristic of mantra is like the view. Indra Bhuti said: With the special characteristics of the guru, the special characteristics of the vessel, the special characteristics of the ritual, the special characteristics of the action, the special characteristics of the samaya, the special characteristics of the view, the special characteristics of the conduct, it is superior by seven. Thus, in the Paramita Vehicle, it is said that Secret Mantra is superior by seven special characteristics. Then, didn't the Brahmin Saraha say: Because of not accepting Madhyamaka, it is mistaken? The sacred Dharma is also manifest, the view that does not accept, there is a slight fault in that view. Here, separation from one and many, etc., transcends the Dharma established by the mind, because good and bad are not established as two, so all that should be abandoned is made into the path. Thus, the method of realizing the view, doing it with the view itself, this is said to be a special view. Therefore, a view more superior than this, is not accepted here as existing. Again, it is said: That which accomplishes Buddhahood in this life, called the Great Mudra, is superior in terms of method, from all the profound tantra commentaries. Regarding this, the Great Mudra has many aspects. The deity body Great Mudra, although it is true to consider it as a method, but the Great Mudra in this context, is the profound emptiness wisdom. In the Vajra Tent Tantra also it says: If emptiness is the method, then at that time, one will not become a Buddha, because there is no other result on the cause. Method is not emptiness itself. In order to reverse those who are separate from the views, and those who hold onto the view of self, because of holding onto self, the Victorious Ones showed emptiness. Therefore, the mandala is called a wheel, held together by the method of bliss, the method is the form of the teacher. How to prevent what was said like that? Again, it is said: Furthermore, the teachings of the Sambhogakaya and Nirmanakaya, the Great Perfection is spoken by the Dharmakaya Go Lo. Regarding this, if it is not appropriate to teach the Sambhogakaya and Nirmanakaya, then the all-pervading Vairochana and, Hevajra, Shakyamuni, etc., the tantras spoken by them, if they are not the teachings of those, then what are they? The teachers who speak those are also, if they are not the Sambhogakaya and Nirmanakaya, then who are they? In the pure Dharmadhatu realm, the profound and vast Buddha Dharma.
Chinese
恒常安住于相续的轮转中，这被称为法身的教法。从中能找出什么过失呢？又，就究竟意义而言，一切续部，因不可言说故为法身之语。就引导的意义而言，大圆满也是，法身犹如虚空之中心。因从一切戏论中解脱之故，它能对谁说什么呢？如是说。如果仅仅是不可言说，如果那是法身之语，那么聋哑人以及土地石头等，那些全部都是法身之语。因为是不可言说之故，它能对谁说什么呢？就引导的意义而言，续部的生起，本体之语是超越言说的，自性之语是声响而空性的，慈悲之语是文字而清晰的。因此，从自性慈悲的语的威力中，续部才得以产生。即使你们不认可这种观点，法身不仅是唯一的，从释迦牟尼佛成佛，直到涅槃之间，行走和安住以及如是睡眠，一切行为中，怙主恒常处于等持中，实际上虽未说一语，但从所化众生的前世串习显现，以及诸佛的慈悲聚合中，产生了八万四千法蕴。犹如天界的巨鼓，不费力不思索远离分别，以何种方式调伏何者之法，从功德威力中产生，这是诸佛的共同规律。又，显现声响这一切都是法界，是胜义谛本身。胜义谛即是法界，世俗谛显现于此。如是不知而迷惑，若知此则能解脱。如是说。显现声响诸法全部，若能证悟即是法界，虽非法界存在，但无而显现的轮回，贤哲们认为这是世俗谛。若能知晓显空无二，习惯之后为何不能解脱？又，那么所有凡夫，都将现量见到法界。世俗和胜义的二谛，将成为一体。如是说。观见世俗即可解脱，宁玛派的论典中没有这样的说法。观见自性不成立的世俗谛，即可解脱。所有凡
English
Constantly abiding in the cycle of continuity, this is called the teaching of the Dharmakaya. What fault can be found in it? Furthermore, in the definitive sense, all tantras, because they are inexpressible, are the speech of the Dharmakaya. In the sense of guidance, Dzogchen also, the Dharmakaya is like the center of the sky. Because it is liberated from all elaboration, to whom can it speak? Thus it is said. If it is only inexpressible, if that is the speech of the Dharmakaya, then the deaf and mute, and the earth and stones, all of those are the speech of the Dharmakaya. Because it is inexpressible, to whom can it speak? In the sense of guidance, the arising of the tantras, the speech of the essence is beyond expression, the speech of the nature is sound and emptiness, the speech of compassion is clear in letters. Therefore, from the power of the speech of nature and compassion, the tantras arise. Even if you do not accept this view, the Dharmakaya is not only one, from the time Shakyamuni Buddha attained enlightenment, until the time of nirvana, walking and abiding, and likewise sleeping, in all activities, the protector is always in equipoise, in reality, although not a single word was spoken, from the karmic appearances of those to be tamed, and from the gathering of the compassion of the Buddhas, eighty-four thousand collections of Dharma arose. Like the great drum of the gods, without effort, without thought, free from concepts, in whatever way the Dharma tames whomever, arising from the power of qualities, this is the common rule of the Buddhas. Furthermore, all these appearances and sounds are the Dharmadhatu, it is the ultimate truth itself. The ultimate truth is the Dharmadhatu, the conventional truth appears here. Not knowing this is delusion, knowing this will lead to liberation. Thus it is said. All phenomena of appearance and sound, if realized, are the Dharmadhatu, although the Dharmadhatu does not exist, this samsara that appears without existence, the wise consider this to be conventional truth. If one knows the non-duality of appearance and emptiness, why would one not be liberated after becoming accustomed to it? Furthermore, then all ordinary beings, will directly see the Dharmadhatu. The two truths of conventional and ultimate, will become one. Thus it is said. Seeing the conventional is liberation, there is no such statement in the Nyingma texts. Seeing the truth of the conventional that is unestablished in nature, is liberation. All ordinary beings
Chinese
如果只看到世俗谛，谁会说见到了法界？如果了知世俗谛和胜义谛无二，二谛就会合一。救护者圣者龙树曾说，涅槃是唯一的真谛，他的意思也在此。还有，关于行蕴和胜义谛的体性，是离一和异的体性。如果有人执着于一和异，这些人就陷入了非理性的观点。引用这段话是为了说明，这段经文的含义是遮止执着于一和异。当对二的执着消失时，就称之为胜义谛。这被称为涅槃的唯一真谛。还有，如果法界即是如来藏，也就是世俗谛，那么法界就会变成无常、痛苦，并且是造作的。对此，《续王》第二品中说：这本身被称为轮回，这本身就是涅槃。从轮回中解脱出来，就没有其他的涅槃了。还有，在《八千颂般若经》中说：色蕴不是般若波罗蜜多，但离开色蕴也没有般若波罗蜜多。因此，虽然世俗的显现实际上不是法界，但如果没有这个，胜者也不认为有法界存在。还有，胜者说诸法皆空性，这是指自性。如果你也这样认为，你的论典中却清楚地表明并非如此。在《毗玛拉之心髓》中说：心位于肺中，觉性位于心和肺中，有一个芥子大小的本尊像。这类似于外道的宗教。对此，心和觉性虽然不是一和异，但考虑到气和心是同时运作的，所以说心也位于肺中，因为肺是气的住所。觉性位于心中，心位于肺中，如果这不合理，那么眼识等八识，各自存在也是不合理的。因为分别念和智慧是不同的，所以由于分别念这个巨大的无明，会堕入轮回的海洋，如果安住于无分别的禅定中，就会像虚空一样清明，经中这样说。觉性，也就是智慧的自性，真实地位于心中，在《续王桑布扎》中。
English
If only the conventional truth is seen, who would say that the Dharmadhatu is seen? If the two truths, conventional and ultimate, are known to be non-dual, then the two truths become one. The protector, the supreme Arya Nagarjuna, said that Nirvana is the only truth, and this is what he meant. Furthermore, the nature of the conditioned realm and the ultimate nature is the nature of being free from one and different. Whoever conceives of it as one or different, those are engaged in improper views. This quote is cited to show that the meaning of this scripture is to prevent clinging to one and different. When clinging to duality ceases, it is called the ultimate truth. This is called the one truth of Nirvana. Also, if the Dharmadhatu is Suchness, which is the conventional truth, then the Dharmadhatu would become impermanent, suffering, and conditioned. Regarding this, the second chapter of the Tantra King says: This itself is called Samsara, this itself is Nirvana. There is no Nirvana other than liberation from Samsara. Also, in the Eight Thousand Verse Prajnaparamita, it is said: Form is not Prajnaparamita, but there is no Prajnaparamita apart from form. Therefore, although conventional appearances are not actually the Dharmadhatu, the Victorious One does not accept that there is a Dharmadhatu apart from this. Furthermore, the Victorious One said that all phenomena are emptiness, which refers to self-nature. If you also think so, it is clear in your treatises that it is not so. In the Heart Essence of Vimala, it says: The mind resides in the lungs, awareness resides in the heart and lungs, there is a deity image the size of a mustard seed. This is similar to non-Buddhist religions. Regarding this, although mind and awareness are not one or different, considering that wind and mind operate simultaneously, it is said that mind also resides in the lungs because the lungs are the abode of wind. Awareness resides in the heart, and mind resides in the lungs. If this is not reasonable, then the eight consciousnesses, such as eye consciousness, residing separately would also be unreasonable. Because conceptual thought and wisdom are different, due to conceptual thought, this great ignorance, one falls into the ocean of Samsara, and if one abides in non-conceptual Samadhi, it is said in the Tantras that it will be clear like the sky. Awareness, which is the nature of wisdom, truly resides in the heart, in the Tantra King Sambhuta.
Chinese
那远离一切境域，安住于一切众生的心中。正如大婆罗门所说，智者阐释教典时，难道没有说过身体内存在智慧却未被领悟吗？即使是芥子大小的本尊身，在续部之王《合续》中也说，智慧本尊的自性，仅如芥子般粗细的一点，那尊位于其中的本尊，具有不明显却又明晰的自性，是无分且极微小的，具有明点形象，是意之所现，具有伟大的光辉，恒常安住于心间。其他续部中也多有述及。难道这些都要被说成是外道的观点吗？ 又，在《普作王》的修持中，金刚身的行为束缚，以及所有身姿和视线都被禁止，以平凡的行为使心满足，并将所有这些不净的业相，认知为法界本身，于法界本身中行持法界。如此习惯便能断除歧途，所有过失都会转变为功德，听到这样窍诀的瞬间，就能成就佛陀。像这样，不加改造地安住于本然状态的大手印，并非通过身姿和视线等就能成就。用在恒河水中所作的法行无法成佛，通过禅修也无法见到无修之义。这是帝洛巴所说。瑜伽自在者毗瓦巴的道歌中也这样说：不舍弃，不修持，不执着，不阻止，随其自然安住。这种行为是至高无上的。上师擦瓦·香钦波对法主德乌谢·热巴所说的弓箭大手印，也请深思其意。若能将不净的业相认知为法界，过失便会转变为功德，如《黑汝嘎续》所说：如以垢拭垢，烦恼本身即可平息烦恼。应忆念此语。 又，在中阴秘密引导的修持中，所谓将大海托付给“阿儿”（地名），就是紧闭双眼观看黑暗，守护错乱感官所见之景象。《毗玛拉心髓》中说，在日月灯火的光芒中，以眯眼的方式守护彩虹，被认为是最好的。这种观看太阳的禅修，是外道太阳派的做法。像这样，紧闭双眼观看黑暗。