English
It is pointed out in all sutras and tantras that the nature of mind is Buddha, but you are possessed by a great demon of wrong views, thinking that this does not suit your mind. For example, at the moment when the nature of mind is introduced during empowerment, realization and liberation occur simultaneously, like the great accomplished masters of the holy land of India such as King Indrabhuti of Oddiyana, and the three Mar, Mi, and Dak of Tibet, the three Khampa brothers, Ling Repa Pema Dorje, Zur the elder and younger of the Nyingma school, etc. These obvious events can be known from their respective biographies, but you do not have the fortune to see such things. They went to the state of Vajradhara without abandoning their bodies, or their bodies disappeared like mist and they attained Buddhahood, or they benefited beings with emanations, and there are various situations. But you think that it is impossible to attain Buddhahood merely by introducing the nature of mind through the guru's instructions, and you think that the factor of attaining Buddhahood is the physical body, etc. These words are actually your argument that the nature of mind cannot produce Buddha. Although you try hard to study reasoning, you are stuck in the mud of mistakes, which is really pitiful. The noble Nagarjuna said: "Bound by one's own discriminations, knowing one's own nature, one will be liberated." etc., please think about the meaning of the above scriptures! Therefore, in order to purify sudden defilements, practicing all the stages of the path is the common view of both sutra and tantra, and if there is no basis for purifying defilements, then purification is meaningless. Nagarjuna said: "If there is a realm, by doing deeds, one will see mustard seeds growing sesame. If there is no realm, by doing deeds, only afflictions will be produced. Because water trees have no essence, although they are used as metaphors in the world, their essence is the fruit, like eating sweet fruits. If one is separated from the cycle of no essence, and freed from the prison of afflictions, then its essence is Buddha, and it becomes nectar for all sentient beings." Just like using metaphors to explain, at the stage of the basis, sentient beings have Buddha-nature in their hearts, but it is not manifested, because the mind's delusions and sudden obscuring defilements cover it, like gold underground. Because you have not combined these metaphors and meanings, you have not seen the teachings of the Buddhas, and the extensive explanations of Maitreya, Nagarjuna, etc. Now you should seek to hear extensively, so as to open the Dharma eye.
Chinese
从修行和陷入片面束缚的牢笼中获得解脱。就像这样，在显宗道中，从依止善知识发起菩提心开始，修学止观的禅定；在密宗中，以视上师为诸佛总集的信心来依止，修习灌顶和二种次第，如果不是为了证悟自心为佛，那还有什么其他的必要呢？所有合格的汉藏成就者，都是因为自心本是佛，却被突如其来的垢染所遮蔽，为了清净这些垢染，通过修学密宗的快速道而获得解脱的，这是通过上师的口诀证悟自心为佛而成就的。否则，真如只能通过上师的口诀来证悟，而永远无法通过思辨的推理来证悟。你们把上师的教言看得像恶心的呕吐物一样，用分别念来衡量有漏的法性，还自以为能够证悟，这种把希望寄托于分别念的做法，也很难达到自以为是的程度。因为，所有精通理智的人的顶饰，法称论师曾说：若欲于彼寻寂静，不应依赖于比量，善加修习乃能证，彼非比量能证悟。彼之实义之精髓，非由比量能体验，依止贤善之上师，修习之后乃体验。这样清楚地阐述了真如。此外，耶谢夏巴论师说：如此殊胜之智慧，不能以现量之集合知晓，同样不能为分析者所知，不能为被无知迷惑所覆盖的声闻所知。同样，巴瓦论师说：有分别和无分别的两种意识都不能证悟此，言语和量度的术语，对于修习此义没有必要。就像在黑暗中的物体，随意地摸索寻找一样，同样通过推测，也不能了解真如的意义。而且，阿底峡尊者的《二谛入》中也说：一切思辨皆不一致，以量度衡量之法性，也
English
one will be liberated from the practice and the tight shackles of partiality. Similarly, in the path of Sutra, from relying on a virtuous spiritual friend to generating the mind of enlightenment, one trains in the samadhi of tranquility and insight. In Mantra, relying on the Guru with the faith of knowing him as the embodiment of all Buddhas, and meditating on empowerment and the two stages, if it is not to realize one's own mind as Buddha, what other need is there? All qualified Indian and Tibetan Siddhas have attained liberation by training in the swift path of Secret Mantra in order to purify the adventitious stains that obscure the fact that their own minds are Buddha. This is achieved by realizing one's own mind as Buddha through the Guru's instructions. Otherwise, Suchness can only be realized through the Guru's instructions, and can never be realized through speculative reasoning. You regard the Guru's instructions as a pile of disgusting vomit, and measure the defiled nature of phenomena with your discriminating mind, presuming to be able to realize it. Even this strongest reliance on discrimination will hardly lead to anything more than presumption. For, the crown jewel of all who speak of reason, Acharya Dharmakirti, said: "If one wishes to seek peace in that, one should not rely on inference; one will experience it by meditating well; that is not realized by inference." "The essence of that meaning is not experienced by inference; by relying on a good Guru, one will experience it after meditating." Thus, he clearly explained Suchness. Furthermore, Acharya Yeshe Zhabs said: "Such excellent wisdom is not known by the collection of direct perception; similarly, it is not known by analysts; it is not known even by the Shravakas who are greatly obscured by ignorance." Similarly, Acharya Bhāvaviveka said: "Both consciousness with and without discrimination do not realize this; terms of words and valid cognition are not necessary for meditating on that meaning. Just as objects in the dark are sought by groping about, similarly, one will not know the meaning of Suchness even by inference." Moreover, in Jowo Je's Entering the Two Truths, it is said: "Since all speculations are inconsistent, even the nature of phenomena measured by valid cognition is...
Chinese
难道不会变成我吗？不需要现量和比量。正如《中观宝鬘论》中所说：‘彼性即是所证事，分别念者非境界，譬如欲验如意宝，盲人岂能为量耶？’等等，广泛地阐述了以分别念的理智来分析，不能证悟法性胜义谛的实相，以多种方式宣说了。同样，对于自认为已经证悟的人，也无可避免地会产生障碍。这仅仅是没有见过许多论典的过失。关于必须依靠上师的口诀才能证悟法性胜义谛的实相，如《喜金刚》中所说：‘何者不可说，俱生（藏文），何时亦不见，上师时方便口诀，由自福德而知之。’正如《宝鬘论》中所说：‘具足上师口诀者，彼之禅修乃应修。’等等。圣天《集一切精要》中说：‘是故二边皆寂灭，完全寂灭之智者，获得最细微之胜位，依上师口诀而证悟。’正如《文殊口授》中所说：‘此乃无始时以来，自性清净恒常说，若不依止真正上师，则此义不能证悟。’正如《解脱滴》中所说：‘明朗极喜如虚空，自生殊胜大天尊，俱生之智慧，依上师口诀而证悟。诸佛之大秘密，虚空乃虚空之行境。知晓此义传承之，上师恒常恭敬故，优昙花现百道时，有福者刹那能知晓。’等等，有无量量的 प्रमाण，因此，藏汉两地的所有合格的智者和成就者都将此义融入于心并付诸实践。此外，在此大圆满的道中，安住于自相续中的自生本初的真如，通过上师的口诀得以直接认识，并且在如实证悟的当下，通达一切法的究竟。成就者们如是认为，这是超越地道次第的，无为任运大圆满的见修行果一切要诀的秘密心髓。智者至尊。
English
Would it not become me? There is no need for direct perception and inference. As it is said in the Precious Garland of the Middle Way: 'That nature is the object to be attained, not the realm of conceptualizers. For example, if one wants to examine a wish-fulfilling jewel, can a blind person be a valid measure?' and so on, it is extensively shown that by analyzing with the intellect of conceptual thought, one cannot realize the reality of the Dharma-nature's ultimate truth, and it is stated in various ways. Likewise, for those who presume to have realized it, there will inevitably be obstacles. This is merely the fault of not having seen many treatises. Regarding the fact that one must rely on the oral instructions of the guru to realize the reality of the Dharma-nature's ultimate truth, as it is said in the Hevajra Tantra: 'That which cannot be expressed, co-emergent (Sahaja), is never found. Through the guru's time, means, and oral instructions, one knows it through one's own merit.' As it is said in the Precious Garland: 'That meditation which possesses the guru's oral instructions is the one that should be meditated upon.' and so on. In Aryadeva's Compendium of the Essence of Wisdom: 'Therefore, both sides are extinguished, and the wise one who is completely extinguished obtains the supreme subtle state, realizing it through the guru's oral instructions.' As it is said in the Oral Instructions of Manjushri: 'This, from beginningless time, is the nature, perfectly pure, constantly spoken. If one does not rely on a true guru, one will not realize this meaning.' As it is said in the Drop of Liberation: 'Clear, exceedingly joyful, like the sky, the self-born supreme great deity, the co-emergent wisdom, is realized through the guru's oral instructions. This great secret of all Buddhas, the sky is the realm of the sky. Knowing the meaning of this lineage, by constantly honoring the noble guru, when the Udumbara flower appears a hundred times, the fortunate one knows it in an instant.' and so on, there are limitless प्रमाण (pramana, valid cognitions), and therefore, all qualified wise and accomplished ones of both Tibet and China have taken this meaning to heart and put it into practice. Furthermore, in this path of Dzogchen, the self-born, innate Suchness residing in one's own continuum is directly recognized through the guru's oral instructions, and at the moment of manifest realization as it is, one penetrates the depths of all dharmas. The accomplished ones believe this to be the secret essence of all the key points of view, meditation, conduct, and result of the great perfection of effortless spontaneity, which transcends the stages and paths. Supreme scholar.
English
To accomplish that very thing, Naropa, the great scholar, clearly elucidated the Samadhi of the uncreated stages. Without action, all purposes are fulfilled. The self-born, primordial basis of all things. The spontaneously accomplished path of unmoving yoga. Thus he said. In the essence of perfect wisdom, there is no gradual path to the ultimate end. Thus he said, and so on. All the intentions of the Dohas and instructions are in complete agreement, so it can be known that it was not fabricated by Tibetans. Therefore, regarding all the sutras and tantras that state the nature of mind is Buddha, and all the instructions of the guru that introduce the nature of mind as Buddha, they hold a perverse view, and regarding the means and wisdom of realizing the nature of mind, they hold a wrong view, and they say that this is the lowest view, the same as the views of the Tirthikas. This statement is a terrible slander against the intention of the two wheels of the middle and the end in the vehicle of causality, and all the tantric sections of mantra, and especially the wisdom of empowerment, the innate mind, the great seal, and all the paths of the two stages, and the special stages of completion, the realization of all the accomplished ones, and all the qualities of realization. If the accumulation of such evil deeds had a form, then even the sky would be too small to contain it. Therefore, those who desire liberation should not believe such words, let alone repeat them, and should see them as a very pitiful situation. THU THU PHAT. Since Je Ngagwang Jampa is known as a great spiritual friend, these words must have a deeper meaning. If it is indeed a definitive statement, then it seems that he too has been slightly tainted by the influence of conceptual thought. Because of this, seeing those foolish followers posing as scholars and engaging in the act of abandoning the Dharma, one should also examine whether this is a purification of the teachings. Therefore, it is not reasonable to claim to realize the reality of dependent origination through speculation alone, and to speak hateful words against the profound secret instructions of the tantras and the guru's instructions, using the reason that one has not personally experienced them. As it is said: Some people who have not obtained good gold say that the plow is not good, and slander it. Only this saying is remembered. Also, through the means of substances and mantras, many handprints will be left, but the great name of the signs of accomplishment will not come about.