English
These are accomplishment, great accomplishment, and the attainment of four kinds of accomplishment. In order to eliminate obstacles, one must first perform outer boundary demarcation, suppress evil spirits, and perform inner boundary demarcation, and then construct the mandala. Among these, the mandala deity, the master, the offerings, and the five disciples are prepared, which is the preliminary practice. In a place where obstacles have been subdued, the blessed place is drawn as an image mandala, and the practice items are arranged within it, and all other implements are properly blessed, which is the main practice. Reciting and making various offerings to the mandala, entering the mandala and receiving empowerment, this is the subsequent practice, and the above is the approach. After that, the practice ritual is performed properly, and one strives in recitation and meditation. When signs of approaching accomplishment are seen, this is approaching the deity. After that, if it is a peaceful deity, then transform into a wrathful deity, or contemplate the absorption and emanation stages of whichever peaceful or wrathful deity was previously practiced, strive in recitation, enjoy the bliss and emptiness of food, drink, ornaments, and other desirable qualities, and please the deity through dance, mudras, and other means. Through practice, the signs of accomplishment become stable and manifest, this is practice. After that, obtaining accomplishment, this is great accomplishment. That is, in one night between sunset and dawn, in the evening, using the absorption and emanation stages as the path, obtaining accomplishment from the deity; at midnight, using liberation as the path, obtaining accomplishment from the enemy; at dawn, using union as the path, obtaining accomplishment from the consort. In these three ways, one obtains the body, speech, and mind accomplishments of the mandala deity. By relying on such a gathering practice, the wisdom of example and meaning is gradually guided, thereby abiding in the state of a noble being. If one has already attained the previous realization, then the subsequent realization will increase continuously without needing to be learned, until union, therefore, one will accomplish the four vidyadharas. Third, the method of practice, divided into how to practice and the result of practicing in this way. The first part is further divided into the generation stage and the completion stage. First, the object of contemplation, such as the Buddha statue placed in front, is taken as the focus of the mind, and through the habit of practice, the five experiences are brought to perfection, thereby mastering the yoga of the deity's form in the phenomenal world, and one can attain accomplishment.
Chinese
即，获得灌顶并持守誓言，学习诀窍是近修支分。一心观想本尊是近边修支分。获得稳固是实修支分。达到究竟是实修大支分。第二，圆满次第有具相圆满次第和无相圆满次第两种，前者是依靠自身，通过微细脉、明点和风的结合，以及拙火等，使生起乐空体验，这是近修。后者是依靠异性身体，通过引摄、执持、逆转、周遍的结合，使俱生智现前，这是实修。每一个又可以分为方便和方便生起，从而又可以分为近修和实修四种。自身方便具足，也有获得诀窍，以及习惯它，习惯稳固，达到究竟的次第，从而有近修和实修四种。在异性身体方面，也有了知诀窍并聚集明妃等是近修，加持后，金刚和莲花平等结合是近边修，生起前三个喜是实修，体验俱生智是实修大。不仅如此，四喜也安住于近修实修四支分中，以前者为原因，后者为结果的方式安立。总之，无论修何种成就，这四种近修实修支分都是直接实修该成就的道路，以及它的前因，分为二者。对此，内部的区分也可以分为原因和结果两种，因此可以与五道全部结合，要知道有从与修法一座结合到与五道结合之间的各种结合方式。第二是无相光明大圆满，所有具相的道都只是证悟它的方便而已。逐渐者是从习惯那些道的方便开始才能进入这个道，顿悟者或者说大圆满专门调伏的根器敏锐者，不依赖方便、融乐等，仅仅依靠上师的诀窍和加持的迁识的力量就能进入这种方式。无论如何，这都是所有圆满次第的殊胜果实。也就是通过上师的诀窍，直接赤裸地将自己的心性认知为空性、本初、离戏、自生的智慧，不作破立、改造、错乱地安住。
English
That is, receiving empowerment and keeping vows, learning the instructions is a branch of approach. Meditating on the deity with one-pointedness is a branch of close approach. Gaining stability is a branch of accomplishment. Reaching the ultimate is a branch of great accomplishment. Secondly, the completion stage has two types: the completion stage with signs and the completion stage without signs. The first is based on one's own body, through the combination of subtle channels, bindus, and winds, as well as tummo, to generate the experience of bliss and emptiness, which is approach. The latter is based on the body of another, through the combination of drawing in, holding, reversing, and pervading, to manifest innate wisdom, which is accomplishment. Each of these can also be divided into means and means-arising, thus also dividing into four types of approach and accomplishment. For the means-endowed self-body, there is also the sequence of obtaining instructions, becoming accustomed to them, stabilizing the habit, and reaching the ultimate, thus having four types of approach and accomplishment. In terms of the body of another, there is also knowing the instructions and gathering consorts, etc., which is approach; after blessing, the vajra and lotus uniting equally is close approach; generating the first three joys is accomplishment; experiencing innate wisdom is great accomplishment. Moreover, the four joys also abide in the four branches of approach and accomplishment, established in terms of the former being the cause and the latter being the result. In short, no matter what accomplishment is practiced, these four branches of approach and accomplishment are the path to directly accomplish that accomplishment, and its prior cause, divided into two. Regarding this, the internal division can also be divided into cause and effect, thus it can be combined with all five paths, and it should be known that there are various ways of combining, from combining with a single session of practice to combining with the five paths. The second is the signless, clear light Great Perfection, all paths with signs are merely means to realize it. Gradualists can only enter this path by becoming accustomed to the means of those paths. Suddenists, or those sharp-witted disciples who are specifically tamed by Great Perfection, do not rely on means, ease of dissolution, etc., but can enter this way solely through the power of the guru's instructions and the transference of blessings. In any case, this is the supreme fruit of all other completion stages. That is, through the guru's instructions, one's own mind-essence is directly and nakedly recognized as emptiness, primordial, free from elaboration, and self-arisen wisdom, abiding without refutation, establishment, alteration, or corruption.
Chinese
因此，听闻介绍的口诀是亲近的方式，就像为了进入自性任运的大坛城而睁开眼睛一样。自己理解它的意义是近亲近，就像见到坛城一样。像理解的那样去习惯，从而对自住的智慧产生体验，这是修持，就像进入坛城一样。习惯稳固后，道的行持和八乘宗派的执着消失，从而对大圆满的意义获得确信，这是大修持，就像在坛城中获得灌顶一样。因此，进入这个自性的大坛城，不能通过相、物质等方式进入，而是通过自明觉的力量进入。对此，不作改变地安住是安住的方法，从中，自性不作改变之义显现的智慧自明而生起，这是大圆满之道，是安住方法的果。第二，如此修道而生起智慧的方式有三种：显现的智慧、空性的智慧、双运的智慧。第一种是在生起次第的层面，显现为造作的本尊身，在圆满次第的层面，从光明中以幻化十二喻来表示，由气心所成的本尊身等无量显现仅是自显现。第二种是生起次第的禅定稳固后，将显现的本尊收摄，思维无所缘，圆满次第通过有相方便的瑜伽，体验四空，尤其是在最后空性之时，见到俱生光明。第三种是一切法的实相，法界智双运，在自己的心性上自明不作改变地自然体验，远离了佛母的生起和方便的勤作而安住，这是大圆满，即第三种。这三种虽然是从证悟清净和平等无别的实相的智慧方面安立的，但本体上幻身也显现为空性，光明也是自显现不间断，所以是双运，但根据主次来如此宣说。与此相似，清净和平等这些名称，如果衡量两者的声音，是从各自的侧面来表达的，无论哪一个也都是两者
English
Therefore, hearing the instructions on introduction is the way of approaching, like opening the eyes in order to enter the great mandala of self-existing nature. Understanding its meaning oneself is near-approaching, like seeing the mandala. Habituation according to understanding, thereby generating experience in the wisdom of one's own abode, is practice, like entering the mandala. Once habituation is stable, the clinging to the activities of the path and the tenets of the eight vehicles disappears, thereby gaining confidence in the meaning of Dzogchen, this is great practice, like receiving empowerment in the mandala. Therefore, entering this great mandala of self-nature cannot be done through signs, substances, etc., but through the power of self-awareness. To rest in that without alteration is the method of resting, and from that, the wisdom that sees the meaning of unaltered self-nature arises as self-illumination, this is the path of Dzogchen, the result of the method of resting. Secondly, there are three ways in which wisdom arises from practicing the path in this way: the wisdom of appearance, the wisdom of emptiness, and the wisdom of union. The first is that on the level of the generation stage, it appears as an artificial deity form, and on the level of the completion stage, it is represented by the twelve examples of illusion from the state of clear light, and the deity form made of wind and mind, etc., appears as limitless appearances, merely as self-appearance. The second is that when the samadhi of the generation stage is stable, the deity appearance is withdrawn and one contemplates without any object of focus, and the completion stage experiences the four emptinesses by relying on the yoga of the method with signs, and in particular, at the time of the final emptiness, one sees the co-emergent clear light. The third is that the reality of all phenomena, the union of the sphere of reality and awareness, is experienced naturally and without alteration on one's own mind, abiding free from the creation of the Blessed One and the effort of skillful means, this is Dzogchen, the third. Although these three are established from the aspect of the wisdom of realizing the reality of purity and equality without distinction, in essence, the illusory body also appears as emptiness, and the clear light is also unceasing self-appearance, so it is union, but it is taught in this way according to the importance of the main and secondary. Similarly, these names of purity and equality, if one measures the sound of both, are expressed from their respective aspects, and whichever one is both
Chinese
宣说，说“清净”时，以世俗谛显示为天尊清净，以胜义谛显示为远离戏论之相而清净。说“平等”时，也以世俗谛显示佛与有情无有差别而平等，以胜义谛显示于无有戏论之法界中平等。因此，无论说这两个词中的哪一个，都能表示本来成佛的意义，因此应当了解在续部中也如此以多种方式宣说。像这样的幻身等三种智慧，有体验和证悟的差别，体验也有稳固和不稳固等多种差别。还有其他的分类方法，即与般若乘相符的词义，与生起次第相符的总义，与有相圆满次第相符的隐义，与无相大圆满或果位相符的究竟义，这四种方式也可以一一对应。这四种方式中，后者比前者殊胜，并且应当了解一切都趋向于究竟义。此外，仅仅通过修习道脉等熟悉的禅定，就能引生四空之体验，以及入定、熟睡和死亡时证悟光明的方式，这些在总体上是相似的，但在阻止细微风心的运行方式上却有很大的差别。在没有止息细微风心之前，就不是究竟的光明。当八十自性的分别念及其所依全部止息时，光明的法界是具有觉性明分的自性，而不是心，而是智慧，是法性而不是有法，因为次第上是与法界一体，是无有能取所取的觉性明分。心的实相是显空双运，是不可言说之自性。此处需要说的内容很多，将在其他地方讲述。这样的道理，即使在般若乘中也有宣说，更何况金刚乘呢？《慧海请问经》中说：如果能以烦恼染污虚空，也能显示其痕迹，但自性光明圆满的菩提心，永远不能被烦恼染污。又《经庄严论》中说：心恒常希求自性光明，它被突如其来的过患所