English
It is reasonable. Therefore, when explaining the self-doctrine of Dzogchen, it is said here that although all dharmas appear as mind, the appearance itself is the nature of Buddhahood and Bodhi. Furthermore, there are others similar to this. In the Guhyasamaja it is said: All dharmas abide in the mind, the mind abides in the sky, and the sky abides in nothing. This explains that all dharmas are gathered in the mind, the nature of the mind is like the sky, and the nature of the sky is without characteristics. Furthermore, other scattered sutras also say: All dharmas are empty by nature, and so on. Regarding this, all dharmas are empty by nature because they are free from the distinction of being a subject and a predicate, and therefore are free from distinguishing in the manner of "this is empty of this." Similarly, the defilement of afflictions has never been established, therefore it is completely pure from the beginning. The darkness of obscuration has never been established, therefore it is completely luminous. Since there is no distinction between incompatible things and antidotes, it is naturally Nirvana. Since the two obscurations are abandoned and it is free from accumulating the two accumulations, it is from the beginning the complete perfect enlightenment. These words explain the meaning of Dzogchen. In order to explain its manner, the manner of Dzogchen is: to have faith through the path of the four realizations, and so on. Here, the four realizations are: the way of the object, which is established as the basis; the three characteristics are the way of the method, which is established as its characteristics; the four approaches and accomplishments are the way of the fruit, which is established as the mantra to be repeated; the way of entering the spontaneously accomplished mandala is established as the order of entry. Among these, the same cause and the way of letters are the way of the object, realizing the blessing is the way of the method, and direct realization is the way of the fruit. Similarly, for the three characteristics, the characteristic of knowledge is the way of the object, the characteristic of entering is the way of the method, and the characteristic of the fruit is the way of the fruit. The four approaches and accomplishments are also like this, approach is the way of the object, close approach and accomplishment are the way of the method, and great accomplishment is the way of the fruit.
Chinese
同样，对于进入次第的三个方面来说：通过听闻开启眼界是境的方面；通过串习进入坛城是方便的方面；通过串习现前并获得大成就则是果的方面。如此剖析之后，稍微解释一下字句的含义。因为两种资粮圆满，所以称为“圆满”。而且，这并非像下乘那样行进并依赖于结合，而是身语意果位的法，从原始以来就任运成就的伟大。进入这样意义的方法和门径就是“次第”。四种分别念中，认为因相同就是认为自性相同，并非像是产生和成立的因与理由相同。而且，一切法在胜义中不生，因此不是各自不同的，以及在世俗幻相的体性中是各自不同的，这两者是大乘的共同之处。因此，用二谛的语言来安立。认识到这两者无别则是大乘的不共之处。通过字句的次第来认识，即在密咒果位的法中认识到成佛。而且，三个字是解脱之门，身语意果位的法任运成就则是解脱的意义。其中，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）是无生之门； 哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：神变）是神变生起之门； 嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：无二）是无二之门。加持的证悟是了知两种证悟的力量。现量证悟是指这里的智慧根现量，不是其他的现量。就像通过烧、割、磨三种方式来辨别黄金一样，烧是用来了解是不是黄金；割是用来了解有没有掺假；在黑色的石头上磨是用来辨别黄金的好坏。同样，应当确定证悟的意义与黄金相似，而且，如果不违背教证，那么对于共同之处就不会有错谬，烧来鉴别黄金与法相同。对于教证也解释说并非字面意思，而是将密意词义引入经论中，并且也有难以理解的意义，因此，如果不违背上师们的口诀，那么也能消除那样的过失。
English
Similarly, for the three stages of entry: opening the eyes through hearing is the aspect of the object; entering the mandala through familiarization is the aspect of the method; manifesting through familiarization and attaining great accomplishment is the aspect of the result. Having thus analyzed the essence, let's briefly explain the meaning of the letters. Because the two accumulations are complete, it is called "completion." Moreover, this is not like proceeding according to the lower vehicles and depending on union, but rather the body, speech, and mind are the qualities of the fruition, spontaneously accomplished from the very beginning. The method and gateway to enter such a meaning is the "stage." Among the four types of conceptualization, recognizing the cause as the same is recognizing the nature as the same; it is not like the cause and reason for production and establishment being the same. Moreover, since all phenomena are unborn in the ultimate sense, they are not separate, and since they are separate in the nature of conventional illusion, these two are common to the Great Vehicle. Therefore, they are established by the language of the two truths. Recognizing these two as inseparable is the uncommon aspect. Realizing through the way of letters, that is, realizing enlightenment in the Dharma of the fruition of Secret Mantra. Moreover, the three letters are the gates of liberation, and the spontaneous accomplishment of the Dharma of the body, speech, and mind fruition is the meaning of liberation. Among them, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: unborn) is the gate of unbornness; O (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: magical transformation) is the gate of the arising of magical transformations; OM (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: non-duality) is the gate of non-duality. The realization of blessing is knowing the power of the two realizations. Direct realization refers to the direct perception of the faculty of wisdom here; it is not another direct perception. Just as gold is discerned through the three processes of burning, cutting, and rubbing: burning is used to know whether it is gold or not; cutting is used to know whether there is adulteration or not; rubbing on a black stone is used to discern the quality of the gold. Similarly, it should be determined that the meaning of realization is similar to gold, and if it does not contradict the scriptures, then there will be no error in the common ground; examining gold by burning is the same as the Dharma. It is also explained that the scriptures are not literal, but rather the intended meaning of the words is drawn into the texts, and there are also meanings that are difficult to understand. Therefore, if it does not contradict the instructions of the lamas, then such faults can also be eliminated.
Chinese
因此，检验黄金与检验佛法是相同的。虽然这样说与经文和口诀不相违背，但仅仅用言辞来追逐声音，也有未能深入自己内心体验的情况。因此，不要仅仅依赖经文和口诀的言辞，而要在内心深处确信并亲身体悟，这样就能消除那些过失，就像用磨石检验黄金一样，检验佛法也是如此。这种亲身体悟也只有在分别观察的智慧之时才能实现，而在通过瑜伽的力量显现之时，则是果位本身。其中，以三种特征使意义达到究竟，即以四种觉悟作为基础，通过知晓、进入和显现的方式转变为三种特征。通过这些，大圆满的意义才能达到究竟。因此，必须知道不可缺少这些。以三种特征显示三种必要关联，这是道路的必要关联。也就是说，像这样说：通达四种觉悟的方式是知晓的特征，那是关联。与什么关联呢？与成就无上佛果的因有关联。四种觉悟的方式如何通达呢？所有被认为是遍染污和完全清净的法，通过以文字的方式觉悟，从一开始就觉悟到身语意的自性是唯一的因，通过觉悟到自性成佛的法界，通过觉悟到加持和亲身体悟的意义，从而觉悟到是加持的意义。这就是所谓的知晓的特征。必要是进入的特征。为什么必要呢？因为是成就无上佛果的因缘。必要的必要是果的特征。那又是什么呢？一切法从一开始就在大平等的状态中，没有取舍，自然成就，这就是果的特征。那又是为什么呢？因为轮回本身从一开始就是佛的自性，涅槃的特征自然成就。实际上，身语意不灭的庄严轮显现就是必要。
English
Therefore, examining gold is the same as examining the Dharma. Although this does not contradict the scriptures and oral instructions, merely chasing after sounds with words, there are also cases where one fails to deeply experience it within one's own mind. Therefore, do not merely rely on the words of the scriptures and oral instructions, but rather have deep conviction in your heart and directly realize it, so that you can eliminate those faults, just as examining gold with a touchstone, examining the Dharma is also like that. This direct realization is only possible at the time of discriminating wisdom, and at the time of manifestation through the power of yoga, it is the fruit itself. Among them, the meaning is brought to completion by three characteristics, that is, the four kinds of realization are taken as the basis, and they are transformed into three characteristics by way of knowing, entering, and manifesting. Through these, the meaning of Dzogchen is brought to completion. Therefore, it must be known that these are indispensable. The three characteristics show the three necessary connections, which are the necessary connections of the path. That is to say, it is said like this: understanding the manner of the four realizations is the characteristic of knowing, and that is the connection. What is it connected to? It is connected to the meaning of being the cause of attaining the unsurpassed Buddhahood. How does one understand the manner of the four realizations? All that is designated as completely defiled and completely purified dharmas, through realizing in the manner of letters, from the beginning, realizing that the nature of body, speech, and mind is a single cause, through realizing the Dharmadhatu of self-enlightenment, through realizing the meaning of blessing and direct experience, thereby realizing the meaning of being a blessing. This is the definition of what is called the characteristic of knowing. Necessity is the characteristic of entering. Why is it necessary? Because it is the cause and condition for attaining unsurpassed Buddhahood. The necessity of necessity is the characteristic of the fruit. What is that? All dharmas are from the beginning in the state of great equality, without acceptance or rejection, naturally accomplished, this is the characteristic of the fruit. And why is that? Because samsara itself is from the beginning the nature of Buddha, the characteristic of Nirvana is naturally accomplished. In reality, the manifestation of the inexhaustible wheel of adornment of body, speech, and mind is the necessity.
Chinese
也是非常需要的。如此附加说明。 那么，如果有人问，原因、条件和结果这三者，如果与下乘的宗义相符，那么在大圆满本来成佛的境界中，安立原因、条件和结果，难道没有矛盾吗？ 对此，像玛哈瑜伽等下乘的宗义，是通过修持近修和实修的支分的原因和条件，想要成就结果的。但在大圆满的境界中，不需要那样做，因为四种近修和实修，也在无勤任运成就的瑜伽中圆满，所以没有真实成为原因、条件和结果的事物，如此将意义安立于任运成就中，附加于口诀中。 那么，在玛哈瑜伽的四种近修和实修中，大圆满的安立稍微清楚一些，比如近修被认为是菩提心等等，或者说不是通过这种方式等等。 大实修是方便和智慧双运，与菩提心相连而显示关联，方便和智慧菩提心三者，父、母、化身、姐妹兄弟三者，解脱之门空性、无愿、无相三者，从一开始就相关联，并且任运成就，如此附加说明。 调伏四魔，一般来说，各个宗义中都有各自调伏魔的方法，但在这里，想要通过近修和实修四支，调伏四魔，也就是像这样，近修是了知菩提心的特征，以无生之等持，摧毁死主的魔。 近似近修是将自性视为本尊的特征，以如幻之等持，摧毁蕴的魔。 实修是生起佛母的特征，以离尘之等持，摧毁烦恼的魔。 大实修是方便和智慧双运的特征，以无所缘与虚空等同的等持，摧毁天子中断散乱的魔。 这样看来，哪一条道路具有调伏四魔的能力，那就是完全清净的道路，也就是无勤任运成就的大道。