Chinese
以前的智者们这样说过。等等，四个圣地变成了普通人无法想象的地方，并用珍宝的比喻详细地说明了。全知法王在《了义大车》中说：这里，最后的教诲是，自性清净的界，本来就具有功德。当修持道时，似乎生起功德，这是被承认的。密咒中，自性的坛城存在于一切众生之中，这二者没有差别，所以基础是一样的。道也是方便和智慧二资粮合一。果也是法身和智慧合一。因此，以前的大导师莲花生等内外都作了阐述。还有，掘藏大师说：基是如来藏的界，方法是道的完全修习，果是四身相连结。向那位上师恭敬顶礼。虽然在最后的法轮中，已经确定并阐述了法界或心性的自性，但是，为了显现它，共同的方法是通过串习二资粮，经过很长时间才能显现。因为没有阐述现在就能显现的独特方法，所以在方法上存在迷惑之处。圣天在《我加持》中说：在无量无数劫中，即使已经超越了听闻的彼岸，由于背离了我加持，因此，他也不会见到那个。我加持和坛城轮的次第，即是密智之道自身具足方便，以及他身使者之道，即是有相的圆满次第。作为它的基础，需要生起次第。所有这些，如果不依赖于成熟灌顶和誓言，就不能修持。因此，实际上，如果不依赖于成熟的灌顶和解脱之道次第，就无法证悟第四灌顶的俱生智慧。因为这个原因，即使是具有大智慧和大精进的菩萨们，也需要依靠三大阿僧祇劫的时间。而且，这仅仅是佛的行境，即使是十地的大菩萨们，也只是看到界的功德本来就具有，而没有完全显现，如《宝性论》的解释中说。
English
The wise and accomplished ones of the past have said so. And so on, the four sacred places have become places that ordinary people cannot imagine, and they are explained in detail with the metaphor of jewels. The Omniscient Dharma Lord said in the Great Definitive Chariot: Here, the final teaching is that the realm of self-nature is pure, and originally possesses qualities. When practicing the path, it seems that qualities arise, and this is acknowledged. In mantra, the mandala of self-nature exists in all beings, and these two are no different, so the basis is the same. The path is also the union of skillful means and wisdom, the two accumulations. The result is also the union of the Dharmakaya and wisdom. Therefore, the great teachers of the past, such as Padmasambhava, have explained it both internally and externally. Also, the Great Treasure Revealer said: The basis is the realm of the Tathagatagarbha, the method is the complete practice of the path, the result is the connection of the four bodies. To that lama, I respectfully prostrate. Although in the final turning of the wheel, the self-nature of the Dharmadhatu or mind has been determined and explained, the common method for manifesting it is to become accustomed to the two accumulations, and it is manifested after a long time. Because the unique methods for manifesting it now have not been explained, there is confusion in the method. Aryadeva said in My Blessing: In countless eons, even if one has reached the other shore of hearing, because of turning away from my blessing, therefore, he will not see that. My blessing and the order of the mandala wheel, that is, the secret wisdom path, one's own body possessing skillful means, and the path of the messenger of another body, that is, the complete stage with signs. As its basis, the generation stage is needed. All of these cannot be practiced without relying on the ripening empowerment and vows. Therefore, in reality, without relying on the ripening empowerment and the stages of the path of liberation, one cannot realize the co-emergent wisdom of the fourth empowerment. For this reason, even bodhisattvas with great wisdom and great diligence need to rely on the time of three great countless eons. Moreover, this is only the realm of the Buddha, even the great bodhisattvas of the ten bhumis only see that the qualities of the realm are originally present, but they do not fully manifest, as it says in the commentary on the Uttaratantra.
Chinese
世尊，您是法身清净、智慧无边的，通达无边知识，遍布虚空，能见一切。 如是。当舍弃的垢染中，从烦恼异熟的细微部分起，凡是应当舍弃的，彻底断绝的是：无明习气的地，无漏的业，意之自性的蕴，以及不可思议转变的死亡。此为四者。断绝此一切，唯有佛地，声闻缘觉等不可能。 断绝此四者，最终的功德，如佛陀的十力等显现，即是法界功德的显现。因此，这唯是佛的种姓，而非声闻缘觉等，因为与佛地的功德无有差别。假设声闻缘觉等也听闻并了悟有如此之界，那么他们也会逐渐成佛，如《妙法莲华经》等所说，最终归于一乘的修持要点即在于此。 最终在佛地，从智慧的力量中，二障及其习气灭尽之后，智慧本身并非止息。犹如光明驱散黑暗，光明亦不退却。与二障分离的智慧，与虚空等同的处所转变至究竟，永不穷尽。 或者有人会想，荣 सोम 等不是说过没有智慧吗？那是指他生之智慧，在学道上新获得的无漏有为之部分，在那时已经止息，或者是指对境与有境执持为异体的戏论寂灭的部分而言，并非说自生之智慧没有。如《入大乘论》中说：因此，佛陀自己的体性是法界完全清净，经由教证和理证二者显现。如此，众生与佛陀的自性相同，一切法自性为空性，一切法自性为寂灭，一切法自性为光明，一切法原本就是现证圆满正等觉。
English
Ra. Like the sun in the clear sky, one-pointed in wisdom, even the noble ones with pure eyes of wisdom do not see everything completely. Bhagavan, you are the Dharmakaya, pure, with boundless wisdom, pervading the endless expanse of knowable things, seeing all. Thus it is said. Among the stains to be abandoned, from the subtle parts of afflictive emotions and their maturation onwards, whatever is to be abandoned, the complete cessation of which is: the ground of ignorance's habitual tendencies, uncontaminated karma, the aggregates of the nature of mind, and the inconceivable transformation of death. These are the four. Abandoning all of these is unique to the Buddha-ground; it is impossible for Hearers and Solitary Realizers. Having abandoned these four, the ultimate qualities, such as the powers of the Buddha, manifest as the assembly, which is the manifestation of the qualities of the sphere itself. Therefore, this is solely the lineage of the Buddha, not of Hearers and Solitary Realizers, because it is indistinguishable from the qualities of the Buddha-ground. If Hearers and Solitary Realizers also hear and realize that such a realm exists, then they will gradually become Buddhas, as stated in the Lotus Sutra and others, because the key to accomplishing the ultimate One Vehicle lies in this. Ultimately, in the Buddha-ground, after the two obscurations and their habitual tendencies have been exhausted by the power of wisdom, wisdom itself does not cease. Just as light dispels darkness but does not recede, the wisdom free from the two obscurations, transformed into a state equal to space, is ultimate and never diminishes. Now, one might wonder, didn't Rongzom and others say that there is no wisdom? That refers to the wisdom that arises from others, the newly attained uncontaminated, compounded aspects on the path of learning, which have ceased at that time, or to the aspect of pacifying the proliferation of grasping at objects and subjects as distinct entities. They did not say that self-arisen wisdom does not exist. As it is said in the Entering the Great Vehicle Treatise: Therefore, the very essence of the Buddha is the completely pure realm of Dharma, which is manifested by both scripture and reasoning. Thus, the nature of sentient beings and Buddhas is the same: all phenomena are empty in essence, all phenomena are naturally in nirvana, all phenomena are naturally luminous, all phenomena are primordially perfectly enlightened Buddhas.
Chinese
我如此理解此义：具有自他与佛无别的智慧，且五蕴显现如幻，亦具有彼即是如来之智慧，此乃殊胜之道。若见有差别，则非殊胜之道。如是等等。又，如是现前成佛，其体性如何成佛耶？一切之精髓皆为菩提之自性，不依赖于他，而是自生之智慧自然显现。而彼智慧本身亦超越一切相，是远离一切言诠之体性。何以故？因其自性即是如此之故。如是说。三大 உறுதி（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是：未造作，未修饰，任运成就。其中，未造作者，乃众生虽因错乱如何染污，然心之自性不变异。未修饰者，乃诸佛虽以何种方便修饰，然菩提心之功德亦无法损减。任运成就者，乃因此超越行持与修习。此已总摄大圆满之所有意义。如是说。口诀之三大根本是：不依赖于经论之口诀，非由因所生之果，非由心所生之法。其中，菩提心乃一切法之精髓，虽是持于心中之殊胜口诀，然亦非依赖于经论之语词。菩提心虽自性光明，然亦非由心所生之法，如智慧、禅定与慈悲所摄持。菩提心虽现前圆满成佛，然亦非由福德与智慧之资粮之因所成办。如是说。菩提心与自生之智慧意义相同。特别是《宝积经释》中说，五种生起心为智慧之时，皆是无有转变之离系果，唯是自生之智慧。且《三昧耶根本续广释》中亦说，于智慧之三昧耶之时：地水火风，内外一切，皆是自性法性之义。因无法性义之外的他物，故自生智慧显现。如是说。因从本清净诸垢，故于自生之智慧中光明照耀。
English
Having understood this meaning in this way: possessing the wisdom that self and Buddha are inseparable, and also possessing the wisdom that the five aggregates appear merely as illusion, this is the supreme path. Whoever sees differences, that is not the supreme path. So forth. Moreover, how does this manifest enlightenment, what is the nature of enlightenment? The essence of everything is the nature of Bodhi, not relying on anything else, but self-arisen wisdom naturally arises. And that wisdom itself is beyond all characteristics, it is the nature of being free from all designations. Why is that? Because that is its nature. Thus it is said. The three great assurances are: Unmade, Unfabricated, Spontaneously Accomplished. Among these, Unmade means that no matter how sentient beings defile it through delusion, the nature of mind does not change. Unfabricated means that no matter how the Victorious Ones modify it through skillful means, the qualities of Bodhicitta cannot be diminished. Spontaneously Accomplished means that it is therefore beyond traversing and cultivation. This has summarized all the meanings of Dzogchen. Thus it is said. The three root pith instructions are: Pith instructions not relying on scriptures, results not arising from causes, and dharmas not arising from mind. Among these, Bodhicitta is the essence of all dharmas, and although it is a sacred pith instruction held in the mind, it does not rely on the words of scriptures. Although Bodhicitta is naturally luminous, it is not encompassed by dharmas arising from mind, such as wisdom, samadhi, and compassion. Although Bodhicitta is manifest and perfectly enlightened, it is not accomplished from the cause of accumulating merit and wisdom. Thus it is said. Bodhicitta and self-arisen wisdom have the same meaning. In particular, in the commentary on the Ratnakuta Sutra, it is said that all five instances of generating mind as wisdom are the self-arisen wisdom, the result of separation without any transformation. And in the extensive commentary on the Root Samaya Sutra, it is also said, in the context of the samaya of wisdom: Earth, water, fire, wind, both the container and its contents, all are the meaning of the nature of reality. Since there is nothing other than the meaning of the nature of reality, self-arisen wisdom is clear. Thus it is said. Since obscurations are primordially pure, it is luminous in self-arisen wisdom.
Chinese
像这样的说法也在了义的经部中提到过。在《维摩诘经》中说：虽然有积聚、累积和无有实义，但不是不积聚福德，不是不累积智慧，也不是没有被授权为自生智慧的实义。此外，在《华严经》等众多经典中说：如同虚空一般，自生智慧不会改变，并且各个凡夫的意识也自性清净，具有如来藏，是无漏的众生。虽然说了这些等等，但在那些经中，有相之法也被认为占了很大比例，而在这里，连佛陀未成佛的法尘都不认可。因此，要知道，这里所显示的是一切法本来就是成佛的自性，是唯一的自生智慧。因此，经中说：如来法身，是如智慧虚空；如来智慧身，不可执持，不可触摸。又说：如同虚空无边无际，没有限量，没有边际一样，如此大智慧的边际也无法确定。在《入行论》中说：心止息时，以身显现。意思是说，那时佛陀的智慧，远离了遮蔽，完全显现，达到了究竟。因此，如来藏的自性，不是在积累等学习道上，通过信仰来衡量一部分共同意义就能完全理解的。在《如来藏经》中说：无论是凡夫、声闻、缘觉还是菩萨，都无法如实地见到佛的如来藏。等等，用盲人询问酥油的颜色和衡量大象的特征等比喻来表示。总而言之，在《宝性论》中说：自生者的胜义谛，唯有通过信仰才能理解，如同没有眼睛的人无法看到光芒四射的太阳一样。即使如此，在果金刚乘中，依靠成熟灌顶和解脱道上师加持的修持等生圆次第甚深方便的快速道路，现在即使是从凡夫地
English
Such statements are also found in definitive sutras. In the Vimalakirti Sutra, it says: Although there is accumulation, aggregation, and no essence, it is not that one does not accumulate merit, does not aggregate wisdom, and it is not that there is no essence of empowerment into self-born wisdom. Furthermore, in many sutras such as the Gandavyuha Sutra, it says: Like the sky, self-born wisdom is immutable, and the consciousness of individual beings is also naturally pure, possessing the Tathagatagarbha, and is a stainless being. Although these and other things are said, in those sutras, phenomenal dharmas are also considered to be a large part, but here, not even a particle of dharma of a non-enlightened Buddha is accepted. Therefore, know that what is shown here is that all dharmas are inherently the nature of enlightenment, the sole self-born wisdom. Therefore, the sutra says: The Dharmakaya of the Tathagata is like the wisdom of the sky; the wisdom body of the Tathagata is intangible and untouchable. And: Just as the sky is infinite, without measure, and boundless, so too, the limit of great wisdom cannot be determined. In the Bodhisattvacharyavatara, it says: When the mind ceases, it manifests directly through the body. This means that at that time, the Buddha's wisdom, free from obscurations, is fully manifested and reaches its ultimate conclusion. Therefore, the nature of the Sugatagarbha cannot be fully understood by measuring only a part of the general meaning through faith on the path of accumulation and learning. In the Tathagatagarbha Sutra, it says: Neither ordinary beings, nor Shravakas, nor Pratyekabuddhas, nor Bodhisattvas can see the Tathagatagarbha of the Buddha as it is. And so on, it is shown by examples such as a blind person asking about the color of ghee and measuring the characteristics of an elephant. In short, in the Uttaratantra Shastra, it says: The ultimate truth of the self-born ones can only be understood through faith, just as those without eyes cannot see the radiant sun. Even so, in the Vajrayana, the resultant secret mantra vehicle, relying on the swift path of profound skillful means of the generation and completion stages, such as the ripening empowerment and the practice of the blessings of the liberating path master, even from the ground of ordinary beings now,