Chinese
我称此为轮回，此即是涅槃。舍弃轮回，在其他地方，不会获得涅槃之地。轮回是色和声等，轮回是感觉等，轮回是诸根自体，轮回是嗔恨等。这些法即是涅槃。知识和，中边，除了法界之外，像这样的法是不存在的。如是说。夏瓦日巴也说：如同恒河等各种河流，在具盐分的大海中成为一味一样。将假立的心和，各种心所，在法界中知为一味。知和。另外，这唯一的心显现，对于六道众生来说，由于错乱的显现，见到各自的业相各种各样。瑜伽士们以体验的显现，视其为如幻的显现。诸佛菩萨们说见到纯净智慧的唯一显现，并且说一切都没有超出法界。因此，你们全部否定了讲说和修持的传承，以及经论和诀窍的宗见，真是太令人惊奇了！又如是说：心住在肺中，识住在心脏和脑中，身体如芥子般大小，安住于眼睛如线般长的天神形象中等等，这是基础的错误。对于此，回答说：通常一切有情，特别是金刚乘的所依，获得暇满人身，无有缺失且具足功德的一切众生，事物本来的实相，本初心性的觉受，如来藏或，俱生大乐本身，从原始以来就认为安住于身中的寂怒本尊坛城自性，如果是基础的错误，那么时轮金刚，密集金刚，胜乐金刚等续部中所说的，本初的本尊咒语全部，特别是胜乐轮金刚中，从原始以来自然成就的身体坛城，蕴界处，脉滴风三者具有本尊的自性，从原始以来就说已经成就的一切，以及《二观察续》中说：完全舍弃一切分别念，大智慧安住在身体中，是遍布一切事物的，安住在身体中但不是由身体所生。如是说。时轮金刚。
English
I call this samsara, this is nirvana. Abandoning samsara, in other places, the state of nirvana will not be attained. Samsara is form and sound, etc., samsara is feeling, etc., samsara is the self of the senses, samsara is hatred, etc. These dharmas are nirvana. Knowledge and, the middle and the extremes, apart from the dharmadhatu, such dharmas do not exist. Thus it is said. Shavaripa also said: Just as various rivers such as the Ganges, become one taste in the salty ocean, so too, the imputed mind and, all kinds of mental factors, know them to be of one taste in the dharmadhatu. Know and. Furthermore, this single appearance of mind, for the sentient beings of the six realms, due to the confused appearance, they see various karmic appearances. Yogis, through the appearance of experience, see it as an illusion-like appearance. Buddhas and Bodhisattvas say that they see only the pure wisdom appearance, and they say that everything does not go beyond the dharmadhatu. Therefore, you all deny the lineage of teaching and practice, as well as the views of the scriptures and instructions, it is truly amazing! Again, it is said: The mind dwells in the lungs, consciousness dwells in the heart and brain, the body is as small as a mustard seed, and abides in the form of a deity as long as the eye can see, etc., this is a fundamental error. To this, the answer is: Generally, all sentient beings, especially the basis of Vajrayana, all those who have obtained the leisure and endowment body, without defects and possessing qualities, the true nature of things, the innate awareness of mind, the Tathagatagarbha or, the co-emergent great bliss itself, from the beginning, to consider the nature of the peaceful and wrathful deity assembly as abiding in the body, if that is a fundamental error, then all the primordial deity mantras spoken in the Kalachakra, Guhyasamaja, Hevajra, etc. tantras, and especially in Chakrasamvara, the spontaneously accomplished body mandala from the beginning, the aggregates, elements, and sense bases, the three channels, drops, and winds having the nature of deities, all that is said to be accomplished from the beginning, and from the Two Examinations Tantra: Completely abandon all conceptual thoughts, great wisdom abides in the body, it is all-pervading, it abides in the body but is not born from the body. Thus it is said. Kalachakra.
Chinese
而且，除了身体之外，没有任何东西是遍布的，能给予解脱的佛陀也不存在。众生即是佛，没有其他伟大的佛存在于这个世间。如《无垢光经》所说：此处一切众生的心中所住的是智慧。那不可摧毁的声音，是那达的特征。如《桑布扎续》所说：心间的中央是莲花，八瓣莲花带有莲心。在那中央是脉，如灯火般的形状。如水树花朵般的形态，口朝下。在那中央是勇士，如芥子般粗细，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的种子字不可摧毁，如雪般滴落。被称为巴奔达，令有情众生之心欢喜。如是说。在极其美丽的脉上，被称为无垢生处。如无垢水晶般的光芒，菩提心是光明的，五种智慧的自性。如芥子般粗细的我，在那中央所住之神，具有不明显却又明显的自性，无分极其微细，是明点的形状，是意之所现，具有伟大的光辉，恒常住在心间。知晓。一切根源的根本，是三角形极其宽广的形状。是所有众生的共同之处，天人阿修罗以及梵天等，都以此为住所。在世俗谛中，自性即是般若波罗蜜多，那即是超越对境，住在一切有情众生的心中。知晓。如《无二胜王经》所说：一切众生的心中，住有心之莲花精华。那具有三种精华，是如来藏的进入之处。等等。在续部中非常多。在《如来藏经》中也说：具有如来之眼的，如实不动地住在一切众生的身体中。知晓。等等，在经典中也很多。在《宝性论》中也说：如佛在莲花中，蜂蜜在蜂巢中，谷壳中的精华，不净中的黄金，地中的宝藏和嫩芽等果实，破布中的国王像，恶妇腹中的人主，以及
English
Moreover, other than the body, there is nothing that is pervasive, and there are no Buddhas who give liberation. Sentient beings are Buddhas; there is no other great Buddha in this world. As it says in the "Stainless Light Sutra": Here, what dwells in the heart of all sentient beings is wisdom. That indestructible sound is the characteristic of Nada. As it says in the "Sambhuṭi Tantra": In the center of the heart is a lotus, an eight-petaled lotus with a heart. In that center is a channel, like the shape of a lamp. Like the shape of a water-tree flower, with its mouth facing downwards. In that center is the hero, as thick as a mustard seed, the indestructible seed syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ), dripping like snow. It is called Bhapanta, making the hearts of embodied beings rejoice. Thus it is said. On the extremely beautiful channel, it is known as the "Dust-Free Origin." Light like stainless crystal, the Bodhicitta is luminous, the nature of the five wisdoms. I, as thick as a mustard seed, the deity dwelling in that center, has a nature that is both unclear and clear, indivisible and extremely subtle, is the shape of a bindu, is the object of the mind, possesses great splendor, and always dwells in the center of the heart. Know. The root of all causes is a triangular shape that is extremely vast. It is common to all sentient beings, gods, asuras, and Brahma, etc., and it has become a dwelling place. In conventional truth, its nature is the Prajñāpāramitā, which is beyond objects and dwells in the hearts of all living beings. Know. As it says in the "Non-Dual Victorious King Sutra": In the hearts of all sentient beings dwells the heart-essence lotus of the mind. That which possesses the three essences is the entry point of the Tathāgatagarbha. And so on. There are very many in the tantras. In the "Tathāgatagarbha Sutra," it also says: Possessing the eye of the Tathāgata, it dwells unmoving in the bodies of all sentient beings. Know. And so on, there are many in the sutras as well. In the "Uttaratantra," it also says: Like the Buddha in the lotus, honey in the honeycomb, the essence in the husk, gold in impurity, treasures and sprouts in the earth, fruits and water, the image of the Victorious One in rags, the lord of men in the womb of a wicked woman, and
Chinese
正如内部的珍宝被突如其来的烦恼污垢所遮蔽一样，众生也同样具有这种自性。要知道等等。达波噶举派的口诀中也说，以姿势来约束觉性的必要是：证悟的关键在于气，气的关键在于脉，脉的关键在于眼睛。闭上眼睛，气就藏在上下呼吸之间运行；睁开眼睛，心就在上下呼吸之间显现。脉搏也向上看，嘴巴张开，就会出现一种清晰的觉性和没有分别念的本性。因此，说姿势重要，也是因为有这样的关键。那些认为自性不是如此安住的人，就是背离了自性实相，背离了无上金刚乘的意义的标志。又说：三个劫和七世，六个月，一年六十个月，勤奋修持的乘，通过展示这无为的自性，就能安住在不勤奋的任运成就的喜乐中。要知道，如果贬低显密二者的所有道，说仅仅获得大圆满就能成佛等等。回答说：一般来说，赞扬所有佛法的自身功德是一种传统。寂天菩萨说：瑜伽士也被卓越的智慧所损害，被更高的境界所损害。达玛桑吉也说，在寂止的后期，大手印或大圆满高于所有特征乘和密咒道。至尊大帝洛巴说：以思维的法，不能见超越思维的意义；以造作的法，不能证无为的意义。如果想获得这超越思维的无为意义，就让自心彻底解脱，让觉性赤裸裸地安住。让分别念的污垢之水澄清，不要对显现作扬弃，安住在自性中。没有取舍，就能从大手印中解脱。并且，律藏等所有佛法，以及各自的宗义和宗派，都不能见到光明大手印。因为如此认为，光明就被未见所遮蔽，分别念的守护誓言在意义上退失。要知道等等。香仁波切说：一旦断定大手印，计算地道就是愚痴的迷惑。
English
Just as an inner jewel is obscured by sudden stains of afflictions, sentient beings likewise possess this essence. Know, etc. In all the instructions of the Dagpo Kagyu, the necessity of subduing awareness through posture is: the key to realization lies in the prana, the key to prana lies in the channels, and the key to the channels lies in the eyes. When the eyes are closed, prana travels hidden between the upper and lower breaths; when the eyes are opened, the heart is also exposed between the upper and lower breaths. The Bha-pan channel also looks upwards with the mouth open, and a single innate state of clear awareness without conceptualization arises. Therefore, the reason for saying that posture is important is because it is spoken with the meaning of having such a key. Those who think that the ground is not established in this way, are a sign of turning their backs on the reality of the ground and the meaning of the unsurpassed Vajrayana. Furthermore, it is said: "For three eons and seven lifetimes, six months, one year and sixty months, those with vehicles who strive, by demonstrating this uncreated nature, abide in effortless, spontaneously accomplished bliss." Knowing that all paths of Sutra and Tantra are belittled, saying that enlightenment is attained merely by obtaining Dzogchen, etc. In response: Generally, it is customary to praise the great qualities of all dharmas in their own systems. Shantideva said: "Yogis are also harmed by superior intellect, by those higher and higher." Dampa Sangye also said in the later Zhi-byed, that Mahamudra or Dzogchen is superior to all characteristic vehicles and tantric paths. The great Jetsun Tilopa said: "With the dharma of mind, one does not see the meaning beyond mind; with the dharma of action, one does not realize the meaning of non-action. If you wish to attain this meaning beyond mind and non-action, let your own mind be completely liberated, let awareness rest nakedly. Let the water of conceptual defilements become clear, do not affirm or negate appearances, rest in your own place. Without abandoning or adopting, one is liberated into Mahamudra." Furthermore, the Vinaya Pitaka and all dharmas, and their own systems and tenets, will not see the clear light Mahamudra. Because it is thought that way, the clear light is obscured by not seeing it, and the vows of conceptual protection are diminished in meaning. Know, etc. Zhang Rinpoche said: "Once the great seal is decided, calculating the grounds and paths is a confused delusion."
Chinese
那些人也会将显密的一切道都视为低劣吗？如果仅仅听闻就能解脱和成佛被阻止，那么以前在佛陀时代，无数的眷属中，很多人仅仅听闻一句法，就证悟了无我，获得了无生法的忍，见到了真谛，生起了不可思议的等持之门等等。在印度也有，大婆罗门父子，夏瓦里，王子萨卡拉等等很多人。在西藏也有，帕摩竹巴，岭喇嘛，香仁波切，索琼巴等等很多顿悟的人，仅仅听闻一句诀窍，就证悟解脱同时发生的所有人，将显密的道视为低劣，会变成邪道的成就者吗？又这样说，说佩戴文字和轮涅，能解脱此生乃至中阴。回答：如果阻止佩戴文字和轮涅形象咒语获得解脱，那么佛陀的经典，大部分显密经典都这样说，那些全部都要驳斥。如《喜金刚》和《桑布扎》中说：经函十二指，具誓者书写，书写像和经函，若无缘者见，此生无成就。又说：经函在道的行处，藏于头发和腋窝中。又《净除续》中说：天王，如来净除恶趣的光荣之王秘密心髓，任何种姓之子或种姓之女，仅仅是名字，吉祥胜乐根本续的利益和，《密集续》后部中也说：又听闻，或持，或读，或书写后，戴在头顶，或手臂或颈部，今生就不会有八种非时死亡，或者与非时死亡相关的梦境，或者与恶趣相关的征兆，在梦中也不会出现。等等很多。以及《净除一切恶趣的顶髻尊胜佛母》中说：天王，比丘比丘尼，优婆塞优婆夷，或者其他任何人，书写此陀罗尼，戴在胜幢顶端，见到或住在附近