English
When establishing the view of these two (referring to the sharpness and dullness of faculties) with the sharp wisdom arising from hearing and thinking, it is reasonable. However, because it is an outward-looking, cognitive, and intellectually inferred view, its ability to accurately see the nature of phenomena as they are increases, which has just been clearly explained. Therefore, the non-erroneous suchness determined in this way does not exist in the path of words and language. Thus, in the path of mantra, one relies on blessings and skillful means to realize it as it is in one's own mindstream. Therefore, relying on the purifying substance, the examples and meanings are not confused, and one abides in the actual meaning. In the *Saṃdhinirmocana Sūtra* (Explication of the Thought Sutra), it says: 'The Dharma wheels and the two wheels separately, the Dharma wheel turned by the Blessed One is unsurpassed, phased, requiring interpretation, and is the basis of debate.' Thus, it is established as provisional meaning. Finally, the third Dharma wheel, which has excellent distinctions and is extremely rare and wonderful, was turned. The Dharma wheel turned by the Blessed One is unsurpassed, unphased, of definitive meaning, and is not the basis of debate.' This is clearly stated. Some say: 'If that is the case, does the Tathāgatagarbha reside in the realm of beings like an object or like awareness? If like the former, it is the same as the 'self' of the non-Buddhists, because they do not believe that an object without awareness exists, so it appears as if no one can see it. If like the latter, then the essence would become conditioned, because it is together with the eight aggregates of consciousness.' If like the former, there is no harm, because it possesses the three liberations and exists in an unmanifest way. Non-Buddhists do not understand this, so they measure it by size and do not consider it to be the dharma of body and wisdom. As it says in the *Laṅkāvatāra Sūtra*: 'Great Wisdom, my teaching of the Tathāgatagarbha is not the same as the 'self' spoken of by non-Buddhists. Great Wisdom, the Tathāgatas, Arhats, Perfectly Awakened Buddhas, are the meaning of terms such as emptiness, the expanse of the limit, nirvāṇa, unborn, signless, wishless, and so forth.'
Chinese
对于他们，已经通过如来藏进行了教导。为了使孩子们避免因无我而产生的恐惧，通过展示如来藏之门，揭示了无分别之境，即无显现的行境。因此，智慧广大的未来和现在出现的菩萨大士们，不应执着于自我显现。如此，此处的解脱之门的三种特征，通过如来藏的教导，表明已从物质中完全解脱。如是宣示。第二种观点也不正确，因为如来藏的特征是远离一切戏论，如太阳一般，需要被净化的，是轮回自性的客尘，即与阿赖耶识为首的八识聚相关的执取之云。通过密宗的灌顶和生圆次第等甚深方便进行净化。在《吉祥鬘请问经》中说：“世尊，圆满正等觉的法身，尚未从客尘的云雾中解脱，被称为如来藏。”特别是，在大圆满中，心和心所平息于法界，无戏论的自生智慧，是无为、超离思维的伟大连续体。保持自然状态，不作任何改造，因此，显现的潜能，客尘会自然消散。如《普贤行愿品》所说：“安住于自性，无动摇，自然成就。安住于自性，无人能改变。不作改变，如是安住。无为是行为之最胜。一分为二的观察是错误的禅修。本体唯一，不可二分。”如此。如果是这样，那么自性的垢染无法通过取舍来净化，因此与凡夫没有区别，如果这样想。《现观庄严论》中说：“此中无须去除任何事物，无须安立任何事物，如实观真实，如实见则解脱。”如是说。如果认识到自己的本性，那么五蕴的垢染从一开始就没有沾染过，因此是清净的。对于如此未被沾染的，由于与八识聚相关的心识，没有去除和安立，因此证悟和显现的方式没有任何阻碍，所以称为心。如《普贤行愿品》所说：“清净的意义是这样的，心髓菩提心是
English
For them, it has been taught through the Tathāgatagarbha. In order to make children avoid the fear arising from selflessness, by showing the door of the Tathāgatagarbha, the state of non-discrimination, which is the realm of non-manifestation, is revealed. Therefore, the great bodhisattvas of great wisdom who appear in the future and present should not be attached to the manifestation of self. Thus, the three characteristics of the door of liberation here, through the teaching of the Tathāgatagarbha, indicate that it is completely liberated from matter. Thus it is declared. The second view is also incorrect, because the characteristic of the Tathāgatagarbha is that it is free from all elaboration, like the sun, and what needs to be purified is the adventitious defilements of the nature of samsara, that is, the clouds of clinging associated with the eight aggregates of consciousness, headed by the Ālayavijñāna. Purification is done through the profound means of empowerment and generation and completion stages in the tantric path. In the Sutra Requested by Glorious Garland, it says: "Bhagavan, the Dharmakāya of the fully enlightened Buddha, which has not been liberated from the cloud of adventitious defilements, is called the Tathāgatagarbha." In particular, in the Great Perfection, the mind and mental events are pacified in the Dharmadhātu, the non-elaborate, self-born wisdom, is the great continuum of non-action, beyond thought. Maintaining the natural state, without making any modifications, therefore, the potential of manifestation, the adventitious defilements will naturally dissipate. As the Kunjed Gyalpo says: "Abiding in its own state, unwavering, spontaneously accomplished. Abiding in its own nature, no one can change it. Without alteration, abiding as it is. Non-action is taught as the supreme of actions. Observing one as two is mistaken meditation. The essence is one, there is no duality." Thus. If that is the case, then the defilements of the elements cannot be purified by acceptance and rejection, therefore there is no difference from ordinary people, if one thinks so. The Ornament for Clear Realization says: "Herein there is nothing to be removed, there is nothing to be established, truly see the truth, truly seeing, one is liberated." Thus it says. If one recognizes one's own nature, then the defilements of the five aggregates have never been tainted from the beginning, therefore it is pure. For that which is so untainted, because of the mind associated with the eight aggregates of consciousness, there is no removal and establishment, therefore the way of enlightenment and manifestation has no obstruction, so it is called mind. As the Kunjed says: "The meaning of purification is like this, the heart essence Bodhicitta is"
Chinese
是。自性本来清净，一切造作者所作的一切，皆于普贤中清净，故名为“净”。“觉”是指，心性本来自生智慧，现象与轮回，以及器情所摄，三时一切佛，三界六道众生，以及如是性的一切，皆觉悟而周遍存在，故名为“觉”。“心”的意义是，于现象轮回器情一切，进入且作主，明了而行持，故名为“心”。如是。因此，不以分别念特意观察，一切清净之法，皆于刹那间圆满于觉性之法性中。如《普贤行愿品》云：“此中无有不圆满，一圆满二圆满一切圆满，事业任运成就安乐。一圆满圆满菩提心，二圆满圆满心所作，一切圆满 任运成就圆满。以此一圆满之教证，诸佛之意在于此。以此一切圆满之义，一切任运成就。于此无作中安住者，此身之人天，意为法性佛。以此利益众生，不勤作而安乐住。”如是。如是之法布施无有胜过者，故无有胜过及更上者，故加入“大”之语，如《圣持世经》所问，如虚空般宣说不可思议之法，是为甚大。如是也明显授记了阿底瑜伽或大圆满之名称。何处为广大善道殊胜义，一切唯为智慧之磨砺，三律仪与六度生圆等，一切皆是大圆满之阶梯。其中，如来一切教法之精髓所诠释的即是般若波罗蜜多。如《秘密成就法》云：“智慧天女无上，此 名为波罗蜜多。若知而修持，则从一切有情中解脱。”如是，然本来自
English
is. Since self-nature is originally pure, everything done by all creators is pure in Samantabhadra, hence it is called "Pure." "Awakening" refers to the fact that the essence of mind, the innate self-born wisdom, phenomena and samsara, as well as the vessel and sentiment that are included, all Buddhas of the three times, sentient beings of the three realms and six paths, and everything of suchness, are all awakened and pervade existence, hence it is called "Awakening." The meaning of "Mind" is that it enters and dominates all phenomena, samsara, vessel, and sentiment, and acts clearly, hence it is called "Mind." Thus. Therefore, without deliberately observing with discriminating thoughts, all pure dharmas are instantly perfected in the dharmata of awareness. As the Kunjed Gyalpo says: "There is nothing incomplete in this. One perfection, two perfections, all perfections, actions are effortlessly accomplished with bliss. One perfection perfects the Bodhicitta, two perfections perfect what the mind has done, all perfections are effortlessly accomplished perfectly. With this one perfection's scriptural proof, the Buddhas' intention lies in this. With this meaning of all perfections, everything is effortlessly accomplished. Those who abide in this non-action, this body of human and divine beings, their intention is the Dharmata Buddha. By this, they benefit sentient beings, without effort and abide in bliss." Thus. Such a Dharma giving is unsurpassed, therefore there is no surpassing or going beyond, hence the word "Great" is added, as asked in the "Holy World Holder Sutra," like space, it proclaims the inconceivable Dharma, which is extremely great. Thus, it also clearly prophesies the name of Ati Yoga or Great Perfection. Where is the vast and virtuous path, the supreme meaning, all solely for the sharpening of wisdom, the three vows and the six perfections, generation and completion stages, etc., all are the steps of the Great Perfection path. Among them, the essence of all the Tathagata's teachings is what is explained by the Prajnaparamita. As the "Secret Accomplishment Dharma" says: "The Wisdom Goddess is supreme, this is called Paramita. If one knows and cultivates it, one will be liberated from all sentient beings." Thus, but from the beginning,
Chinese
真正完全清净的智慧的自性，被名言和思辨所产生的各种知识所控制，变得非常隐蔽，因此，无自性的智慧，即真正圆满的大圆满的教义，会显而易见地确立，因此，三律仪、六度以及生起次第和圆满次第等一切都变成了大圆满的道阶。如《入行论》中也说：“所有这些支分，佛陀都说是为了智慧的缘故。”这可以作为例证。如果有人认为，智慧存在于六度之中，因此没有本质上的区别，那么仅仅是智慧是不够的，简而言之，如果心的状态没有平静下来，善根和像燃烧的火焰一样的思辨智慧，就无法见到超越了念头和思维的自生二元对立的智慧，因为三律仪、六度以及生起次第和圆满次第等都是道谛的有为法。 正如《摩尼宝鬘》中所说：“不是经文和理性的范围，不能用续部和口诀来衡量，通过见、修、行，无法了解它的意义，那个意义不会成为结果，会遮蔽法的真如，不是通过思考来实现的，也不能用智慧来衡量，通过布施、持戒、忍辱，那个真如没有损害和利益的结果，通过听闻、思考、禅修，即使极度探究也无法见到它，那里没有坛城，没有生起本尊的种子，咒语和手印有什么用？不需要供养等等。”因此，在直接展示圣者智慧的时候，智慧本身也必须进入超越了目标和思维的本性之中。如《摄类学》中说：“何时有为和无为以及黑白法，智慧完全摧毁，连微尘也不存在的时候，世间之中就有了智慧波罗蜜多，如同虚空之中没有任何东西存在一样。”以及《不可思议次第》中说：“以无自性的自性，智慧之雨真实存在。”因此，如果不以这样的方式确定大圆满宗的论述基础，那么听闻再多
English
The very nature of wisdom that is truly and completely pure, having become subject to the various knowledges arising from terms and speculation, has become exceedingly obscured. Therefore, the wisdom of no-self-nature, the truly perfect Great Perfection teachings, will manifestly establish that the three vows, the six perfections, and the generation and completion stages, etc., all become the path-stage of the Great Perfection. As it is also said in the "Entering the Bodhisattva's Way of Life": "All these limbs, the Buddha has said, are for the sake of wisdom." This serves as an example. If one thinks that wisdom resides within the six perfections, and therefore there is no essential difference, it is not enough to merely be wisdom. In short, if the state of mind has not subsided, and the roots of virtue and the wisdom of discernment are like a blazing fire, one will not be able to see the wisdom that transcends thoughts and the self-existing non-duality, because the three vows, the six perfections, and the generation and completion stages, etc., are all conditioned truths of the path. As it is said in the "String of Pearls": "It is not the domain of scripture and reason, it cannot be measured by tantra and pith instructions, through view, meditation, and action, one cannot know its meaning, that meaning will not become a result, it will obscure the suchness of dharma, it is not accomplished through thought, nor can it be measured by wisdom, through generosity, discipline, and patience, that suchness is devoid of harm and benefit, through hearing, thinking, and meditating, even if one investigates extremely, one will not see it, there is no mandala there, there is no seed for generating deities, what is the use of mantras and mudras? There is no need for offerings, etc." Therefore, when directly showing the wisdom of the noble ones, wisdom itself must also enter into the nature that transcends objects and thoughts. As it is said in the "Compilation": "When conditioned and unconditioned, and black and white dharmas, wisdom is completely destroyed, and not even a particle remains, then in the world there is the perfection of wisdom, like nothing at all existing in the sky." And as it is said in the "Inconceivable Sequence": "By the nature of no-self-nature, the rain of wisdom truly abides." Therefore, if one does not establish the basis of the Great Perfection doctrine in such a way, then even if one hears a great deal