Chinese
在藏语中，此教法的持有者，导师释迦牟尼佛，无论是通过无欲之身，还是通过转轮王之身宣说，仅仅是导师自身的本尊和咒语次第，通过修持而获得成就的上师莲花生，以及他的弟子们，在两个次第上获得稳固，从而获得成就的那些人，为了调伏在西藏弘扬正法时成为障碍的凶恶鬼神，以及为了将那些成为金刚乘法器的人安置在持明者的地位上，宣说了与之相应的本尊、咒语和见解次第，并且弟子们如理如实地修持了这些，由此涌现出许多获得成就之地的持明者，并且依靠与之相应的口耳传承和将证悟写成文字，从而产生了被称为宁玛派的完全清净的法。这些也完全具备论典的特征，正如所说：‘任何由胜者的教法，以何者所支配，无散乱的具慧者所说。’等等的特征都具备，因此莲花生大师所说的论典与佛陀的教言没有差别，因为符合获得解脱的道路，并且也如仙人般恭敬地接受教言。因此，这些是可以用公正的知识理性来衡量的论证。还有些人说：‘现在的“大手印”和中国式的“大圆满”二者。’因为没有理解与自性分离的行为的宗见，甚至在世俗谛中也抛弃了方便的部分，所以认为大圆满汉传的修行者是抛弃了影像的影子。我们自己的宗义心部的伟大续部中，如黄金在炉中熔化般：‘一切善逝皆化为母，是诸佛唯一的道路。’‘以持戒等波罗蜜多道，作为行持如海的基础。’因为有如此伟大的宗义立誓，如何能遮止世俗谛？即使如此，如果错误地理解而宣说，那么在这里，二谛无别的大清净之理，在心部外续中说：‘别解脱戒律和菩萨的学处’
English
In the Tibetan language, the holder of this teaching, the teacher Shakyamuni Buddha, whether he spoke through a body free from desire or through the body of a Chakravartin, the order of deities and mantras of the teacher himself, through practice, the master Padmasambhava, who attained accomplishment, and his disciples, having gained stability in the two stages, thereby those who attained accomplishment, in order to subdue the evil spirits who became obstacles to the spread of the holy Dharma in Tibet, and in order to place those who became vessels of the Vajrayana on the level of vidyadharas, he taught the deities, mantras, and levels of view that were appropriate, and the disciples practiced these accordingly, and from this, many vidyadharas who attained the ground of accomplishment emerged, and relying on the oral transmission corresponding to it and writing down the realization, this completely pure Dharma known as Nyingma came into being. These also fully possess the characteristics of treatises, as it is said: 'Whatever is the teaching of the Victorious One, by whatever is controlled, spoken by a wise person without distraction.' And so on, because it possesses those characteristics, the treatises spoken by Master Padmasambhava are no different from the words of the Buddha, because they are in accordance with the path to liberation, and also respectfully accept the teachings like a sage. Therefore, these are known as arguments that can be measured by impartial knowledge and reason. Some also say: 'The current "Mahamudra" and the Chinese-style "Dzogchen," these two.' Because they have not understood the tenets of actions separate from nature, and even in conventional truth, they have abandoned the aspect of means, so they think that the practitioners of Dzogchen Chinese style are shadows that have abandoned their images. In our own system, in the great tantra of the Mind Series, like gold melting in a furnace: 'All Sugatas have become the mother, the only path of all the Buddhas.' 'With the practice of the Paramita path such as morality, it becomes the basis for acting like the ocean.' Because there is such a great vow of tenets, how can conventional truth be prevented? Even so, if it is spoken with a mistaken understanding, then here, the principle of the great purity of the inseparability of the two truths, in the outer tantra of the Mind Series, it says: 'The vows of individual liberation and the conduct of the Bodhisattva.'
Chinese
以广大之律，悉皆安住于和合之境。彼等甚深之乘，乃诸佛之意旨。行持具方便之秘密行，如是修持波罗蜜多，无量密咒之乘，示现各别之教法，悉皆汇集清净无染。如是。于无自性之状态中圆满六度之方式，于《心品宝箧经》中云：以无分别平等安住故为布施。以知无自性故为波罗蜜多。法身自性无有染污，体性自性清净为持戒，以何受持乃持戒波罗蜜多。法性自性本初寂静，自性无嗔为忍辱，以无分别二取故为波罗蜜多。无生本初自性周遍一切，获得意义无有懈怠为精进，以周遍无分别安住故为波罗蜜多。法性本初自性极清净故，无分别平等安住为禅定，自性无有散乱故为波罗蜜多。法身之自性即是彼，一切如是安住于真如为智慧，如是了悟自性故为波罗蜜多。若能了悟法身之自性意义，则一切波罗蜜多皆得圆满，大圆满光明所安住者，修持此即修持一切。如是。缘于此理，圣天云：较之持戒更易退失，然见解则不如是。此言语实则于胜义中，较之方便行持之方面，唯以智慧见解之部分为重，此不仅是大手印大圆满之观点，亦是显宗大车轨之意旨。心品等亦主要宣说本性离于作为，故于见解觉性之上平等安住之时，离于法性之取舍，离于自性之作意，超离所得之希冀与恐惧，行持无有取舍，乃此大成就宗派之体性究竟所诠，于言语道中更何需宣说？否则，法性乃不可思议，然言语乃安住于分别念之体性，故二者并非全然相合，以士夫之智慧力
English
With vast laws, all dwell in the realm of union. Those profound vehicles are the intention of all Buddhas. The secret conduct with skillful means, thus meditating on the pāramitās, the countless mantra vehicles, manifesting individual teachings, all gathered together, pure and undefiled. Thus. The way to perfect the six perfections in a state of no self-nature, in the "Mind Section Precious Casket Tantra" it says: Because of dwelling in indivisible equality, it is generosity. Because of knowing no self-nature, it is pāramitā. The nature of dharmakāya is without defilement, the essence of self-nature is pure, it is morality, by what is upheld is the morality pāramitā. The nature of dharmatā is primordially peaceful, the self-nature is without anger, it is patience, because of indivisible non-duality, it is pāramitā. Unborn, primordially, self-nature pervades all, obtaining meaning without laziness is diligence, because of pervasive indivisible dwelling, it is pāramitā. The nature of dharmatā is primordially, self-nature is utterly pure, without conceptuality, dwelling in equality is dhyāna, self-nature is without distraction, it is pāramitā. The self-nature of dharmakāya is that itself, all thus dwelling in suchness is wisdom, thus realizing self-nature is pāramitā. If one realizes the meaning of the self-nature of dharmakāya, then all pāramitās are completely perfected, the one who dwells in the great perfection of light, meditating on this is meditating on all. Thus. Based on this reason, Āryadeva said: It is easier to degenerate from morality, but not so from view. These words actually, in the ultimate sense, emphasize the aspect of wisdom view over the aspect of skillful means practice, this is not only the view of Mahāmudrā and Dzogchen, but also the intention of the great chariot of the sutra system. The Mind Section and others also mainly proclaim that the nature is free from action, therefore, when equally abiding on the view and awareness, being free from acceptance and rejection of dharmatā, free from mental fabrication of self-nature, transcending hope and fear of attainment, conduct without acceptance and rejection, is the ultimate object of expression of the essence of this great accomplishment school, what more needs to be proclaimed in the path of words? Otherwise, dharmatā is inconceivable, but words dwell in the nature of conceptual thought, therefore the two are not entirely compatible, with the power of a person's intelligence
Tibetan
ས་རང་རང་གི་འདོད་པ་བསྒྲུབ་པའི་ཕྱོགས་ཇི་སྙེད་པ་འདི་བྱུང་ལ། ཇི་ལྟ་བ་ནི་སངས་རྒྱས་རྣམས་དང་། བྱང་ཆུབ་སེམས་དཔའ་མཆོག་གཟིགས་རྣམས་ཀྱི་རྒྱུད་ལ་རང་བཞིན་གྱིས་ཡོད་པའོ། །དེ་ལྟར་ཡོད་པས། རྔོག་ལོ་ཆེན་པོ་ནས་ཇོ་ཞལ་ཡན་ཆོད་ཀྱི་ཀློག་པ་ཐོས་བསམ་པ་མཁས་པ་དག་དང་། གངས་རིའི་ཁྲོད་ཀྱི་བསམ་གཏན་པ་འཁྲུལ་མེད་ཀུན་གྱི་ཡི་གེ་ན་དོན་འདི་ཡོད་པས་སོ། །དེའི་ཕྱིར་སངས་རྒྱས་ནི་གཉིས་སུ་མི་གསུང་བ་ཡིན་པས་ཤིང་རྟ་ཆེན་པོ་གཉིས་ཀྱི་དགོངས་པའི་མཐར་ཐུག་པའང་འདིར་གནས་ངེས་པ་ཡིན་ནོ། །དེ་ལྟ་ནའང་རེ་ཞིག་དབུ་མའི་གཞུང་ལས། ཐ་སྙད་ལ་ནི་མ་བརྟེན་པར། །དམ་པའི་དོན་ནི་རྟོགས་མི་སྲིད། །ཅེས་པས་རྟོག་དཔྱོད་ཀྱི་མཐའ་ལ་བཀར། དགག་བསྒྲུབ་ཀྱི་རྫོང་ལ་བསྐོར་བ་བྱས་པས། རང་གི་ཡེ་ཤེས་རང་ལ་ལྐོག་ཏུ་གྱུར་ནས་བསླུ་བའི་རིང་། རང་བཞིན་རྫོགས་པ་ཆེན་པོ་འདུག་སྟངས་གསུམ་གྱིས་རྡོ་རྗེའི་ལུས་ལ་གནད་དུ་བསྣུན་པ་དང་། རིག་པ་ཐོད་རྒལ་གྱི་ངང་དུ་ཡེ་ཤེས་དབབ་པ་དང་། རིག་པའི་རྩལ་དབང་གིས་ཆོས་ཉིད་མངོན་དུ་བསྟན་པའི་གནད་ཀྱིས་ལམ་ཁྱད་གནམ་ས་ལྟ་བུར་ཡོད་པ་ཡིན་ ནོ། །ཡང་བླང་དོར་མེད་པ་ལྟ་བ་ཡིན་གྱི་སྤྱོད་པར་ཅི་འགྲོ་ཟེར་མོད། ཁོ་བོ་ཅག་ནི་ཆོས་ཀྱང་རྫོགས་པ་ཆེན་པོ། གང་ཟག་ཀྱང་རྫོགས་པ་ཆེན་པོ། ལྟ་སྤྱོད་མཉམ་པ་རིས་མེད་དུ་ཁས་བླང་བའི་དབང་དུ་བགྱིད་ན། རྣམ་ཤེས་ཀྱི་ངོ་ན་བླང་དོར་ཀྱང་ཡོད་པས་ཐབས་ལ་སྐུར་བ་མ་བཏབ། ཡེ་ཤེས་ཀྱི་དོན་གཟུང་འཛིན་མེད་པས་ཐབས་ལ་རེ་བ་མི་འཚོལ། དེའི་ཕྱིར་བྱང་ཆུབ་ཀྱི་སེམས་ཀུན་བྱེད་རྒྱལ་པོ་ནི་རྒྱུ་འབྲས་གཉིས་སུ་མེད་པའི་ངོ་བོ་བསྒྲུབ་བྱ་སྟེ། གངས་རིའི་ཁྲོད་ན་འདི་ལ་སྐྲག་པར་གྱུར་ནས། གཞི་དུས་སུ་ཀུན་རྫོབ་ཚད་མས་མ་གྲུབ་ན་རྒྱུ་འབྲས་ལ་སྐུར་བ་བཏབ། ལམ་གྱི་དུས་ན་ཅི་ཡང་ཡིད་ལ་མི་བྱེད་པ་ཧྭ་ཤང་གི་ལྟ་བ་ཡིན། འབྲས་བུའི་དུས་སངས་རྒྱས་ཀྱི་ཡེ་ཤེས་ལ་ཀུན་རྫོབ་མི་སྣང་ན་ཐམས་ཅད་མཁྱེན་པ་ནས་བུད་ཟེར་ཏོ། ཁོ་བོ་ཅག་ནི་ཀུན་རྫོབ་འཁྲུལ་སྣང་ཡིན་པས་ཚད་མའི་གཏན་ཚིགས་འགལ། ཡིད་བྱེད་རྣམ་རྟོག་ཡིན་པས་མཉམ་གཞག་ཏུ་ཅི་ཡང་མི་བསྒོམ། སངས་རྒྱས་ནས་མ་རིག་པ་ཤེས་བྱ་ལ་མི་སྲིད་ན་ཀུན་རྫོབ་གང་ལ་སྣང་། དེ་ཀ་འཁོར་ལོ་ཐ་མ་དང་། དབུ་མ་ལ་འཇུག་པ་རྩ་འགྲེལ་གྱི་དགོངས་པ་མཐར་ཐུག་པ་ཡིན་ན་གཤིས་ཀྱི་བཞུགས་ཚུལ་གཙོ་བོར་འདོན་པའི་གྲུབ་པའི་མཐའ་རྫོགས་པ་ཆེན་པོ་ཕྱོགས་གཞན་དུ་འཕྲུལ་བའི་དོན་པོ་གང་། རྫོ
Chinese
因此，出现了各自成就自己意愿的种种方面。如何存在呢？就像诸佛和殊胜的菩萨圣者们的相续中本性具有一样。因为这样存在，所以从俄大译师到觉沃（阿底峡）之间的闻思智者们，以及雪山中的所有无误禅定者们的著作中都有这个意义。因此，佛陀不会说二元对立，所以两大车轨（中观和唯识）的究竟意旨也必定安住于此。即使如此，暂时从中观的论典来说：“不依赖名言，不可能证悟胜义谛。”因此，在分别念的边际上进行辩驳，在破立的堡垒中进行环绕，自己的智慧对自己隐藏而迷惑的时候，自性大圆满以三种安住方式击中金刚身的关键，在顿超智慧的境界中降下智慧，以智慧的力量显现法性的关键，使得道路的差别犹如天地一般。又有人说，无取舍是见解，行为上怎么办呢？我们这些人，既是圆满大圆满法，也是圆满大圆满者，如果按照见行平等无别的承诺来做，在阿赖耶识的层面也有取舍，所以不要诽谤方便。智慧的意义是无能所取，所以不要在方便上寻求希望。因此，菩提心普贤王如来是无二因果的自性所要成就的，雪山中有人对此感到恐惧，在基础阶段如果没有以世俗量成立，就诽谤因果。在道位的时候，什么也不作意是和尚的见解。在果位的时候，佛陀的智慧中如果不显现世俗，就说从一切智中脱落了。我们这些人认为世俗是错觉，所以与正量的理证相违背。因为作意是分别念，所以在等持中什么也不修。如果从佛陀到无明不可能成为所知境，那么世俗会显现给谁呢？这正是最后法轮，以及入中论根本和注释的究竟意旨，那么主要阐述本性的安住方式的宗派大圆满，向其他方向错乱的意义是什么呢？圆
English
Thus, there arose various aspects of accomplishing one's own desires. How does it exist? Just as the Buddhas and the excellent Bodhisattva saints inherently possess it in their continuums. Because it exists in this way, the meaning is present in the writings of the learned scholars who have heard and contemplated from Ngok Lotsawa Chenpo to Jowo (Atisha), and all the unerring meditators in the snowy mountains. Therefore, the Buddha does not speak of duality, so the ultimate intention of the two great chariots (Madhyamaka and Chittamatra) must also abide here. Even so, for the time being, from the Madhyamaka treatises: "Without relying on conventions, it is impossible to realize the ultimate truth." Therefore, it refutes at the edge of conceptualization, and revolves around the fortress of refutation and establishment. When one's own wisdom is hidden from oneself and deluded, the essence of self-nature Dzogchen strikes the key points of the Vajra body with three ways of abiding, descends wisdom in the state of Tögal wisdom, and the key to manifesting Dharmata with the power of wisdom makes the difference between paths like heaven and earth. Again, some say that non-acceptance and rejection is the view, but what about the practice? We, however, are both the complete Dzogchen Dharma and the complete Dzogchen person. If we act according to the promise of view and practice being equal and undifferentiated, there is also acceptance and rejection on the level of Alaya consciousness, so do not slander the means. The meaning of wisdom is without grasping, so do not seek hope in the means. Therefore, the Bodhicitta Kunjed Gyalpo is the nature of non-duality of cause and effect to be accomplished. In the snowy mountains, some are afraid of this, and if it is not established by conventional valid cognition at the base stage, they slander cause and effect. At the stage of the path, not thinking of anything is the view of Hwashang. At the stage of fruition, if the conventional does not appear in the wisdom of the Buddha, they say that it has fallen out of omniscience. We, however, consider the conventional to be an illusion, so it contradicts the valid reasoning. Because attention is conceptual thought, we do not meditate on anything in Samadhi. If it is impossible for ignorance to be the object of knowledge from the Buddha, then to whom will the conventional appear? This is exactly the ultimate intention of the final turning of the wheel, and the root and commentary of Entering the Middle Way. Then what is the point of the Dzogchen school, which mainly explains the way of abiding of the nature, being confused in other directions? Round