English
That which transcends all realms, abides in the hearts of all beings. As the great Brahmin said, when the wise explain the scriptures, have they not said that wisdom resides in the body but is not realized? Even the deity's form as small as a mustard seed, in the king of tantras, the "Union Tantra," it is said that the nature of the wisdom deity, is just a point as thick as a mustard seed, that deity residing within it, has a nature that is not obvious but clear, is indivisible and extremely subtle, has the form of a bindu, is the object of mind, has great splendor, and always resides in the heart. Other tantras also mention it. Are all these to be said to be the views of heretics? Also, in the practice of "All-Creating King," the behavioral constraints of the vajra body, and all postures and gazes are prohibited, satisfying the mind with ordinary behavior, and recognizing all these impure karmic appearances as the dharmadhatu itself, practicing the dharmadhatu in the dharmadhatu itself. By becoming accustomed to this, one can cut off the wrong path, all faults will turn into virtues, and the moment one hears such a key instruction, one will attain Buddhahood. Like this, the great seal of remaining in the natural state without modification, is not achieved through postures and gazes, etc. The Dharma performed in the Ganges River cannot lead to Buddhahood, and through meditation, one cannot see the meaning of non-meditation. This is what Tilopa said. The Doha of the Yoga Lord Virupa also says: Do not abandon, do not cultivate, do not cling, do not obstruct, abide naturally as it is. This conduct is the most supreme. Lama Tsalpa Zhang Chenpo's bow and arrow great seal, which he spoke to Dharma Lord Deushe Repa, please contemplate its meaning. If one can recognize impure karmic appearances as the dharmadhatu, faults will turn into virtues, as the Hevajra Tantra says: Just as dirt is washed away by dirt, afflictions themselves can pacify afflictions. Remember these words. Also, in the practice of the Bardo secret instructions, the so-called entrusting the ocean to "Ar" (a place name), is to close your eyes and look into the darkness, protecting the appearances seen by the confused senses. In the Vimala Heart Essence, it is said that guarding the rainbow by squinting at the light of the sun, moon, and lamp is considered the best. This meditation of looking at the sun is the practice of the heretical sun-worshippers. Like this, closing your eyes and looking into the darkness.
Chinese
觀看時，顯現十種光明的徵兆。以緣起安立於身，覺悟於心顯現，這是密宗內道的特點。此外，在第二品觀察中說道：對於享用的兩種波動，用拇指和食指，瑜伽士應當擠壓它，從中會產生智慧。據說，混合轉移的強迫手段，以及修持強迫手段的各個方面，也與此相同。尼措透過刺穿太陽，據說獲得了解脫，而乞丐透過太陽的成就，修持太陽並摧毀了佛法。這兩者都是追隨外道者，這種觀看太陽的方式，不是禪修而是行為。跳山和觀看太陽，依靠五火等被稱為行為。此外，觀看太陽等閃耀的光芒之物，被能仁所禁止。在《大手印》的論典中說道：早晚面向太陽，中午背對太陽會傷害眼睛，因此教導說中午應當避免。對於那些數論等真實語者來說，食物會變成毒藥。跳山和觀看太陽，以及依靠五火等，據說應當避免。對此，如同六支瑜伽一樣，早晨背對太陽，避開中午進行禪修的方式，被說是繫縛解脫的口訣。觀看日月燈火也是因為容易顯現光明的緣故，是善巧方便的特點。在各自收集的供養儀軌中，水和太陽、食物、黑暗的房間、有孔洞的彩色顏料，觀看這些並進行禪修的方式，與六支瑜伽中著名的方式相同。此外，當自己的覺性能夠移動無情物體時，透過託付自己的覺性，三千世代的人們將成佛。如果圓滿佛陀們現在也這樣想，那麼與虛空同等的一切眾生，難道不會立即成佛嗎？對此，當法性窮盡之時，透過託付覺性，三千人不會被鬼怪吞噬而獲得解脫，這也是因為密宗緣起的力量強大。原因在於口耳傳承的道果中說道：當一個人成佛時，有提升經驗證悟的明妃，有消除障礙的護法，有賜予成就的上師，以及祈請的
English
When looking, ten signs of clear light appear. By arranging interdependence on the body, this realization arises in the mind, which is a special characteristic of esoteric Buddhism. Moreover, in the second examination, it is said: For the two waves of enjoyment, with the thumb and forefinger, the yogi should squeeze it, from which wisdom will arise. It is said that the forceful means of blending and transference, and all the practices of forceful means, are the same as this. Netso, by piercing the sun, is said to have attained liberation, and the beggar, through the accomplishment of the sun, practiced the sun and destroyed the Dharma. These two are followers of heretics, and this way of looking at the sun is not meditation but action. Jumping on mountains and looking at the sun, relying on the five fires, etc., are said to be actions. Furthermore, looking at objects that shine with light, such as the sun, is prohibited by the Thuba (Buddha). In the treatises of Mahamudra, it says: Facing the sun in the morning and evening, turning your back to the sun at noon harms the eyes, therefore it is advised to avoid noon. For those who speak the truth, such as the Samkhyas, food becomes poison. Jumping on mountains and looking at the sun, and relying on the five fires, etc., are said to be avoided. In this regard, like the six-limbed yoga, turning one's back to the sun in the early morning, avoiding midday and meditating, is said to be the essential instruction for liberation through dependence. Looking at the sun, moon, and butter lamps is also because it is easy to manifest clear light, which is a special characteristic of skillful means. In the separate collection of offering rituals, water and sun, food bowls, dark rooms, and colored paints with holes, the way of looking at these and meditating is the same as the famous way in the six yogas. Furthermore, when one's own awareness is able to move inanimate objects, by entrusting one's own awareness, three thousand generations of people will become Buddhas. If the fully enlightened Buddhas also think this way now, wouldn't all beings equal to space immediately become Buddhas? In this regard, when the nature of reality is exhausted, by entrusting awareness, three thousand people will be liberated without being devoured by demons, which is also because the interdependence of tantra is powerful. The reason is stated in the oral transmission of Lamdre (Path and Result): When one person becomes a Buddha, there is the consort who enhances experiential realization, the Dharma protector who removes obstacles, the lama who bestows accomplishments, and the one who prays.
Chinese
弟子四人。五个一组就能成佛。据说在二种传承同时解脱之时。这清楚地表明这是一个组。而且，这也是一个小的组。过去，凭借这伟大的方便秘密真言。在天、龙、人的世界里。有成千上万的组获得了解脱。在天王帝释和龙王无热恼海的王妃的寝宫中，文殊菩萨和观世音菩萨宣说了秘密真言，使得天龙的成千上万的组得以成佛。在人间，在国王匝的住所，降下了秘密真言布施的雨。与成千上万的组一起，显现成佛。如是说。在《般若波罗蜜多一百五十颂》的注释中说：在中央，国王自己以主要的身相成佛。四位王妃成为四位佛母。王子和公主，大臣和眷属都解脱为勇士和勇母。臣民们以门守护者和周围环境的神的身份成佛。因此，在众多的组中，有根本的三十七尊佛，一百个部族，七百二十五尊佛。即使是小的组，也被说成是五个一组。又说：一旦修行体验在相续中生起。无论生起什么样的分别念。在体验到修行和味道相同之时。分别念的戏论就是禅修。这是达波噶举派的教法，冈波巴说：如果分别念没有显现为禅修。那么所做的一切都是轮回的因果。大禅修者说，如果没有被禅修束缚。那么其他人就无法束缚。大成就者米扎佐吉也说：分别念本身就是禅修。总的来说，所有持有噶举传承的人。都说分别念是法身。和他们谈谈吧。又说：只要被修行体验所掌握。通过了知显现和声音是法性。即使杀害了父母和上师。也不会有罪恶的行为。这是唯一的解脱之道。一旦相续中生起了显现和声音是法性的定解。从那以后，无论做什么善事或恶事。都会转变为成佛之道。因此，即使行持五无间罪。持明者也会变成佛。就像蛇蛋不会变成鹏鸟一样。即使转变，也像是点石成金的药一样。如是说。只要被修行体验所掌握。通过了知显现和声音是法性。即使杀害了父母也没有罪过。因为了知显现和声音是法性
English
Four disciples. A group of five becomes enlightened. It is said that at the time when the two lineages are simultaneously liberated. This clearly shows that this is a group. Moreover, it is also a small group. In the past, with this great expedient secret mantra. In the world of gods, nagas, and humans. Hundreds of thousands of groups were liberated. In the palace of the king of gods Indra and the queen of the naga king Anavatapta, Manjushri and Avalokiteshvara preached the secret mantra, causing hundreds of thousands of groups of gods and nagas to attain Buddhahood. In the human realm, in the abode of King Dza, a rain of secret mantra pustakas fell. Together with hundreds of thousands of groups, they manifestly attained Buddhahood. As it is said. In the commentary on the "Perfection of Wisdom in One Hundred and Fifty Verses": In the center, the king himself attains Buddhahood in the main form. The four queens become the four mothers. The princes and princesses, ministers and retinue, are liberated as heroes and heroines. The subjects attain Buddhahood as gatekeepers and gods of the surrounding environment. Thus, in the many groups, there are the thirty-seven root deities, one hundred families, and seven hundred and twenty-five deities. Even the small group is said to be a group of five. Again: Once the experience of practice arises in the continuum. Whatever discriminating thoughts arise. When experiencing the practice and taste as one. The proliferation of discriminating thoughts is meditation. This is the Dharma language of the Dagpo Kagyu, Gampopa said: If discriminating thoughts do not arise as meditation. Then whatever is done is the cause and effect of samsara. The great meditator said that if one is not bound by meditation. Then others cannot bind. The great accomplished master Mitrajoki also said: Discriminating thoughts themselves are meditation. In general, all those who hold the Kagyu lineage. Say that discriminating thoughts are the Dharmakaya. Talk to them about these things. Again: As long as one is seized by that experience. By knowing that appearances and sounds are the nature of reality. Even if one kills one's parents and guru. There will be no sinful actions. This is the only path to liberation. As soon as the definite understanding that appearances and sounds are the nature of reality arises in the continuum. From then on, whatever good or bad is done. Will be transformed into the path to Buddhahood. Therefore, even while committing the five inexpiable sins. The mantra practitioner will become a Buddha. Just as a snake egg will not turn into a garuda. Even if it transforms, it is like a medicine that turns base metal into gold. As it is said. As long as one is seized by that experience. By knowing that appearances and sounds are the nature of reality. Even if one kills one's parents, there is no sin. Because one knows that appearances and sounds are the nature of reality.
Chinese
因此，杀害父母是不可能的。圣者造作五无间罪，也是绝不可能的。诸如圣者佛陀等，往昔的班智达和成就者们如是说。因此，对于深意而说的等等，以及密续的六边四相，仍然应该闻思。 此外，对于所有的佛法，特别是金刚乘，即使进入，如果没有舍弃不善，那人会堕入无间地狱。圆满正觉如是说。如果佛法真实，那么通过大圆满的行为，哪怕仅仅是天界也难以成就。 对于此，那么，词自在金刚的誓言是，应该杀害有情众生，未经允许也可以享用，谎言和欲望你也可以行使。等等，这些都是深意而说的。对于恶毒者，慈爱也是根本堕罪第十条所说的。大密续《观察》第二品中说，对于损害佛法者和摧毁上师佛陀者，禀告上师释迦牟尼后，应该以慈悲心杀害。此外，在其他密续中，也说了勾招、驱逐、镇压和折磨，僵化和杀害等所有事业。如果仅仅杀害一个，蒙古人就会安乐，积累无量的福德，否则就是罪人中的极品。等等，通过这些行为，发誓能够成就天界吗？或者所有的密续都互相矛盾吗？如果认为这是以慈悲心救度，那么哪里有比杀生更大的罪恶呢？然而，心的自性是空性的，在它的本性中，善恶并不成立。如果证悟了无生之义，就不会被善恶所染污，这种道理是佛陀的密意。证悟心性的人，一定要行持不善吗？在宁玛派的密续经典中，哪里也没有这样说。 噶当巴的弟子中，有一个人以黄金的价格喝茶，向噶当巴忏悔罪业。噶当巴说，建造一座金制的《般若波罗蜜多心经》吧。那人答应了，在寻找金箔的期间，修习大手印，证悟了实相。因为在心中什么也没有成立，所以没有找到可以忏悔罪业之处。他把这件事告诉了噶当巴。对此，无等噶当巴赞叹说，正是如此，太好了。如果以公正的心来观察，