English
Therefore, it is called meditation. Therefore, although there are aspects of paths with and without outflows here, it does not depend on practice without outflows. The view is realizing the indivisibility of the expanse and wisdom. Samadhi is also practiced in this way, and ultimately, perfection itself is considered the result. The vows are, on top of the Mahā vows, the vows of ascetic conduct of the Vinaya, and subduing the four enemies, averting the five demons, and so on. The conduct is, although not deliberately taken or rejected like Mahā, the conduct of Mahā is common when it is for the benefit of oneself and others or when needed. View and practice both enter the path of Dzogchen. Because the conduct enters the path of Mahā, the subsequent yoga is mentioned. The duration of accomplishment is, for the superior person, there is also the possibility of uniting with the Buddha-ground in one lifetime, the intermediate person unites in the next life, and the inferior person also unites in the next life, that is, it is said that one unites with the result in one lifetime. The so-called accomplishment is expansion, the ground of Dharmata, the spontaneous accomplishment of the five kayas, the spontaneous accomplishment of the intention of Samantabhadra, the Victorious One, this is the result. Thus, above this, there are four worldly views: non-realization and distorted realization. Non-realization is the ordinary person and the nihilist, who have not entered any school, they are individual ordinary people. This, in the sense of gradual entry into the path, is the basis for generating eight ordinary minds, and at the time of the nature of the path itself, it is pointed out as a wrong view to be abandoned. Distorted realization is the Lokayata and the Tirthika. Among them, the Lokayata is, even if introduced to a wrong path, they view it as annihilation, which will wither the sprout of Bodhi, therefore it is the only thing to be abandoned. The Tirthika is, in the sense of gradual entry, the antidote to the eight ordinary minds reaching completion, therefore they have entered into seeking the result. As it is said in the Ornament for Clear Realization: "One should not denigrate the Tirthikas, they are the long-term cause of the Sugata." Therefore, although it is the long-term cause of abiding in seeking the result, because it does not reach the beginning, it is the object of abandonment of the higher paths. The two inferior partial realizations, from the perspective of gradual entry, are the nature of the path, because without relying on this, there is no way to see the higher, although like a ladder, if one clings to this, it is determined to be a detour of the path. Similarly, the differences of the various vehicles are also lower.
Chinese
依赖于下者，见到上者，也是道次第。如果执着于此，也是上者的过失之处。比如像执着于酥油，执着于酸奶一样。因此，这里依次显示的是，次第进入的道的体性，即依赖于下者，见到上者，就像经历十地一样。显示了一切顿入的道的过失之处，道次第一样，下者都是执着的粗细次第和见解高低的次第。那么，密宗是即身成佛，这与次第进入有什么区别呢？即身成佛是指，进入密宗后，被赋予了最上等的根器的灌顶。像这样殊胜的意义，如果之前没有积累众多资粮是不会显现的。如果没有完成资粮道，就见不到化身佛，如果没有现证见道，就见不到报身佛一样。因此，具有密宗见解证悟的因缘，是之前积累了众多资粮。经续和上师们都阐明了这一点。在《斯邦空》中也说，往昔供养无数佛，如今听闻世尊名。因此，积聚高低不同的资粮的体性，就是下乘。没有积累资粮就成佛，阿底的导师普贤王如来也没有这样说过。因此，大圆满是，以下乘所修的究竟果位的体性，这是随顺根器差别而见到下乘的方法。这本身就是五身任运成就的普贤王如来的意趣，是同时显示圆满道的终点，或者与之相似的行境。这样说的。因此，以上者的足为垫，以此为引导，并以此显示诸乘的果位体性。现在开始进入正文，大圆满的法则是这样说的。进入之门是，内外一切法都是自显现的普贤王如来的意趣任运成就，远离了道次第的行进，所以称为大圆满，就像解释词义一样。法则显示了修行的所依补特伽罗，即把补特伽罗的智慧分为上中下九品，这是上等中的上等，长期修习。
English
Relying on the lower, seeing the higher is also the stages of the path. If one is attached to this, it is also a fault of the higher. It is like being attached to butter and yogurt. Therefore, what is shown here in sequence is the nature of the path of gradual entry, that is, relying on the lower and seeing the higher, just like going through the ten bhumis. It shows the fault of the path of sudden entry, like the stages of the path, the lower ones are all the stages of coarse and subtle grasping and the stages of high and low views. So, what is the difference between Secret Mantra being enlightenment in one lifetime and gradual entry? Enlightenment in one lifetime means that after entering Secret Mantra, one is given the empowerment of the highest of the highest faculties. Such a special meaning will not appear if one has not accumulated many merits before. If one does not complete the path of accumulation, one will not see the Nirmanakaya, and if one does not realize the path of seeing, one will not see the Sambhogakaya. Therefore, the cause of having the fortune of seeing the realization of Secret Mantra is that one has accumulated many merits before. The tantras and gurus have clarified this. It is also said in the Spangkong, "By offering to countless Buddhas in the past, now the name of the Bhagavan is heard." Therefore, the nature of accumulating merits of high and low degrees is the lower vehicles. The teacher of Ati, Kuntuzangpo, has not said that one can become a Buddha without accumulating merits. Therefore, Dzogchen is the ultimate fruit of the lower vehicles, which is the method of seeing the lower vehicles according to the difference of faculties. This itself is the intent of the five-kayas spontaneously accomplished Kuntuzangpo, which simultaneously shows the end of the complete path, or a similar field of activity. It is said like this. Therefore, taking the feet of the higher as a cushion, taking this as a guide, and showing this as the nature of the fruit of all vehicles. Now let's start to enter the main text, the principle of Dzogchen is said like this. The gate of entry is that all phenomena, internal and external, are the spontaneously accomplished intent of self-appearing Kuntuzangpo, which is free from the progression of the stages of the path, so it is called Dzogchen, just like explaining the meaning of words. The principle shows the person who relies on practice, that is, dividing the wisdom of the person into nine grades of high, medium and low, this is the highest of the highest, practicing for a long time.
Chinese
圆满了十种戒律，精通经论等，智慧超群，具备了作为法器的所有功德。因为具足灌顶和誓言，即使为了上师的生命也不放弃，精通学问，是具有清净智慧的善知识，与见到本体的十地菩萨具有同等的福分。接下来简要地说明要进入的处所，即自性大圆满，从“世间和出世间”到“修习的处所”之间进行了阐述。其中，世间是指由烦恼、因果所产生的轮回之法，包括所有生灭之法；出世间是指涅槃之果，即智慧之法，因果显现的佛身、种姓、庄严轮等二十五种，所有这些法都是无分别的。这两种法从一开始就未曾离开菩提心的状态，不间断、不执著，在真谛无二的体性中成佛。例如，对于物质的物体，比如瓶子，在一刹那间，人看到的是土等制成的瓶子，天神看到的是珍宝制成的瓶子，而证悟圆满的圣者则看到它不混杂而圆满，是法界和智慧无二的状态中自然成就的。在那样的状态中，不执著于显现和空性，这就是法界。从那不间断的功用中，显现身语意的坛城自性，如云：“众生内外一切色，皆是殊胜无尽饰，庄严轮圆满。”因此，一切显现都是显现而不执著，自然不住留，不执著于任何一方，不被能取所取所染污，这就是“无恶常时皆普贤，普贤之身”。“音声上下及中等，语调无尽饰轮深。”因此，从不间断的角度来说，一切音声的差别，或者说，语声最终是空性的，一切无自性都从普贤佛母的状态中不间断地自然显现。本体不离法界，那无二性超越了一切相状，远离了偏执。或者说，从显现为证悟的角度来说，称为语，如是说：普贤。
English
Having perfected the ten precepts, being outstanding in studies such as scriptures, possessing high intelligence and courage, and having all the qualities of a vessel. Because of being complete in empowerment and vows, not abandoning the lama even for the sake of one's life, being outstanding in studies, and being a virtuous friend with pure wisdom, one is equal in fortune to the tenth-ground bodhisattva who has met the essence. Next, the place to be entered, the Great Perfection of self-nature, is briefly explained, from "worldly and beyond worldly" to "the place of meditation." That is, the worldly refers to all the impermanent phenomena of samsara, which are produced by afflictions, causes, and effects; and the transcendent refers to the fruit of nirvana, the Dharma of wisdom, the twenty-five kinds of manifestations of the body, lineage, and ornaments of causes and effects, and so on. All these Dharmas are said to be inseparable. These two kinds of Dharmas have been enlightened from the very beginning in the state of Bodhicitta, without interruption, without attachment, and in the essence of indivisible truth. For example, for a material object, such as a vase, in a single moment, a person sees a vase made of earth, etc., a god sees a vase made of jewels, and a fully realized being sees it as unmixed and complete, spontaneously accomplished in the state of indivisible space and wisdom. In that state, there is no attachment to appearance or emptiness, which is the Dharmadhatu. From that uninterrupted function, the nature of the mandala of body, speech, and mind appears, as it is said: "All forms, internal and external, of beings, are the supreme, inexhaustible adornments, the complete wheel of ornaments." Therefore, all appearances are appearances without attachment, naturally without abiding, without attachment to any side, and unpolluted by grasping and clinging, which is "no evil, always and everywhere, all good, the body of Samantabhadra." "Sounds, high, low, and medium, are the inexhaustible, profound wheel of ornaments of speech." Therefore, from the perspective of non-interruption, all the differences of sounds, or rather, the sound of speech is ultimately emptiness, and all selflessness spontaneously appears uninterruptedly from the state of Samantabhadri. The essence does not move from the Dharmadhatu, and that non-duality transcends all characteristics and is free from partiality. Or, from the perspective of appearing as realization, it is called speech, as it is said: Samantabhadra.
Chinese
是某某的教言。一切皆于菩提心中味为一体，殊胜之心圆满于无尽庄严之轮。如是说，身之显现不间断，语之自性无有，或数量二者无别，此乃无有偏袒之心，故名为心。一切法皆集于彼之体性中，无有差别，无有执着，于三时中不变，且为一切之生起处，从彼方面显示为心。身三者并非二者被遮止，或被极微所摧毁，或如彼之外者，彼即是心中任运成就者，彼乃一切名言皆未舍弃而自然清净者，故名为普贤王如来之心。坛城者，于心不动之中央，身语二者不间断之轮，或身亦不间断不执著，语心二者亦不间断或不执著之轮所围绕，或者，身语心无别之彼，显现为蕴、界、处，蕴等为中央，界等为微细之轮所围绕之自性，或本体即是本然如是之坛城。彼等亦非由道者的心所成办，如酥油本自润滑般，不为谁所作而了知本然存在之义后。如是说，瑜伽士以闻思修三者而体验，觉性成为离境之现量。若问仅以证悟即可否，答曰不可，证悟乃有漏之见道第一刹那，于彼之义，道者不间断地修持至关重要，此乃教诲。此语乃是总摄或引导大圆满之教言。如是简略开示后，身语心之坛城之自性，广说者，乃以续部自身之教证宣说。其后，如是说，所承诺之义即于续部《秘密藏》中开示，金刚蕴之支分等，五大即五母之体性等，如是等等，如同根本和注释般，于此则于经中广说，以教证简略归纳后，如同上师的广说一般。于此，金刚蕴之支分是，如是说。