English
And, measured by the two truths of Madhyamaka, the cessation truth analyzed by the four great reasonings such as unborn, unceasing, neither existent nor non-existent, and the emptiness like space, which is the example of being free from extremes and free from elaboration, and the actions of the lower tantras, pleasing with asceticism such as the three pure deities and cleanliness, expecting to achieve siddhis, and the near yoga practitioners grasping at the characteristics of view and conduct mixed up and down, and the yogis regarding the blessing of ultimate truth as a deity, focusing on the four mudra yogas, and the great yogis tightly binding the three channels, points, and winds of the generation stage and completion stage, expecting to generate wisdom, and later the yogis regarding the wisdom of the sphere as the mandala of the deity that generates and is generated, in short, all the stages below Anu are only philosophical tenets that can be touched by the mind. All of these also think in their minds that this is non-existent, is empty, is true. From the one who generates thoughts, the one who pays attention, and the one who discerns and analyzes, the object and the subject are mistaken as the nature of reality, and the original state is not seen as it is. As it is said in the Sutra of the Essence of the Thus-Gone One: The king gathered many blind people and showed them an elephant, and asked them to describe their characteristics separately. Then, those who touched the elephant's trunk said it was like an iron hook, those who touched the eyes said it was like a bowl, those who touched the ears said it was like a winnowing basket, those who touched the body said it was like a granary, and those who touched the tail said it was like a rope. Although they were not talking about a different elephant, they did not fully understand it. Similarly, the nature of the Buddha is also the same, although they said emptiness, illusion, luminosity, and other different things, they did not fully understand it. Just like that. These paths obscure the meaning of Dzogchen, and even if one abides in the path of Dzogchen, if these realizations arise, they will be said to be wrong paths. In the Kunjed Gyalpo it says: The six vehicles that have attained certainty are shown as the wrong paths of Dzogchen. What is that like? The sutras of the Bodhisattvas, thinking of the ground of all light.
Chinese
以二谛的思辨，认为法性空性如虚空。阿底瑜伽的大乐，是超越思辨的菩提心。超越思辨被经部遮蔽。大圆满的思和辨，据说堕入经部中。希求克里亚金刚持者，进入清净三门后，安住于能取所取清净的境地。阿底瑜伽的大乐，是超越能取所取的菩提心。超越能取所取被它遮蔽。大圆满的能取和所取，据说堕入克里亚中。邬波瑜伽的见行，行持克里亚并修持瑜伽。由于见行没有关联的意义，因此没有证悟无二的意义。阿底瑜伽的大乐，是无二的菩提心。无二被邬波遮蔽。大圆满的二取，据说堕入邬波瑜伽中。希求密集瑜伽的构建，进入有相无相之门后，主要依靠四手印，却无法进入无取舍的境界。阿底瑜伽的大乐，是无取舍的菩提心。无取舍被瑜伽遮蔽。大圆满的取和舍，据说堕入瑜伽中。希求摩诃金刚持者，进入方便和智慧之门后，在自续清净的坛城中，进行四种次第的修持。阿底瑜伽的大乐，是超越勤作修持的菩提心。超越勤作修持被摩诃遮蔽。大圆满的勤作修持，据说堕入摩诃瑜伽中。希求阿努无分别者，进入界和智慧之门后，对于如此显现的诸法，视原因为清净的界，视结果为智慧的坛城。阿底瑜伽的大乐，是超越因果的菩提心。超越因果被阿努遮蔽。大圆满如果观待因果二者，据说堕入阿努瑜伽中。如是说，这些都是心所造作和改造的，因此心是八识聚的一切分别，是应当舍弃的垢染。如此，自性大圆满是超越心的心性，觉性是自生的智慧光明，不是造作的，一切本具的功德任运成就而安住，不是需要生起的
English
Through the examination of the two truths, one considers the emptiness of dharmata to be like the sky. The great bliss of Ati Yoga is the bodhicitta that transcends thought and examination. That which transcends thought and examination is obscured by the Sutras. In Dzogchen, thinking and examining are said to stray into the Sutras. Those who wish to hold the Kriya Vajra enter the three doors of purification and abide in the realm of pure grasping and being grasped. The great bliss of Ati Yoga is the bodhicitta that transcends grasping and being grasped. That which transcends grasping and being grasped is obscured by it. In Dzogchen, grasping and being grasped are said to stray into Kriya. The view and practice of Upa Yoga involve practicing Kriya and accomplishing Yoga. Because there is no meaning in the connection between view and practice, the meaning of non-duality is not realized. The great bliss of Ati Yoga is the non-dual bodhicitta. That which is non-dual is obscured by Upa. In Dzogchen, making things dual is said to stray into Upa Yoga. Those who wish to construct dense Yoga enter the door of signs, both existent and nonexistent, and mainly rely on the four mudras, but are unable to enter the state of no acceptance or rejection. The great bliss of Ati Yoga is the bodhicitta that is without acceptance or rejection. That which is without acceptance or rejection is obscured by Yoga. In Dzogchen, accepting and rejecting are said to stray into Yoga. Those who wish for Maha Vajradhara enter the door of skillful means and wisdom, and in the mandala of self-originated purity, they perform the four stages of approach and accomplishment. The great bliss of Ati Yoga is the bodhicitta that transcends effort and accomplishment. That which transcends effort and accomplishment is obscured by Maha. In Dzogchen, effort and accomplishment are said to stray into Maha Yoga. Those who wish for Anu indivisibility enter the door of space and wisdom, and for all phenomena that appear in this way, they view the cause as the pure space and the result as the mandala of wisdom. The great bliss of Ati Yoga is the bodhicitta that transcends cause and effect. That which transcends cause and effect is obscured by Anu. In Dzogchen, if one looks at both cause and effect, it is said to stray into Anu Yoga. Thus it is said, all of these are made and fabricated by the mind, therefore the mind, with its eight aggregates of all kinds of thoughts, is a stain to be abandoned. Thus, the Great Perfection of Naturalness is the mind-essence that transcends the mind, the awareness of self-arisen wisdom-light, uncompounded, where all the qualities of being are spontaneously present and abiding, not something to be generated.
Chinese
由于从产生的原因和结果以及其他条件的领域中自然解脱出来，不需要依赖，如同虚空般的性质，以不变的实相之关键，甚至初始的怙主普贤王如来也是在没有造作的情况下，从自生的智慧中，在证悟自性的方面，显示了并非通过听闻、思维和人为的积聚等其他条件而成就的佛陀。在《入佛境智慧显现庄严经》中说：诸佛未曾见任何法，未曾闻，未曾思，不分别知，不普遍知。诸佛未曾说，未曾言。诸佛不说不言。诸佛不会说，不会言。诸佛不示现圆满正觉。诸佛未曾圆满证悟任何法。诸佛未曾断除烦恼。诸佛现证清净。诸佛未曾见任何法，未曾闻，未曾尝，未曾嗅，未曾触，不知。为何如此？文殊，因为一切法从本初即完全清净。如是说。怙主弥勒说：如何先前一般，后来亦如是，是不变的法性。以及，非造作且任运成就，非由他缘所证悟。如是等所说，一切法的自性，或实相，或本性，或法性，无论是什么，都是非造作的，非由因缘所生，不依赖于他，不由其他条件所证悟，不住于心识所造作的边际。如圣者《宝积经·迦叶品》所说：何为非造作，即是圣者之种姓。何为圣者之种姓，于彼无有学，亦无超学。何为无有学，亦无超学，于彼无有行，亦无不行，亦无遍行。何为无有行，亦无不行，亦无遍行，于彼亦无心，亦无心所生之法。
English
Being naturally liberated from the realm of generating causes and effects, as well as other conditions, not needing to rely on anything, like the nature of space, the key to the unchanging reality is that even the primordial protector, Samantabhadra, is shown to have attained Buddhahood without any fabrication, from the self-born wisdom, in terms of realizing one's own nature, not arising from other conditions such as hearing, thinking, and accumulating contrived collections. In the Sutra of the Adornment of the Manifestation of Wisdom Entering the Realm of the Buddhas, it says: The Buddhas have not seen any dharma, have not heard, have not thought, do not discriminate, do not universally know. The Buddhas have not spoken, have not uttered. The Buddhas do not speak, do not utter. The Buddhas will not speak, will not utter. The Buddhas do not manifest perfect enlightenment. The Buddhas have not perfectly enlightened any dharma. The Buddhas have not abandoned afflictions. The Buddhas have directly realized purification. The Buddhas have not seen any dharma, have not heard, have not tasted, have not smelled, have not touched, do not know. Why is that? Manjushri, because all dharmas are completely pure from the very beginning. Thus it is said. The Protector Maitreya said: How it was before, so it is later, is the unchanging nature of reality. And, unmade and spontaneously accomplished, not realized by other conditions. As it is said, the nature of all dharmas, or reality, or essence, or dharmata, whatever it is, is unmade, not produced by causes and conditions, not dependent on others, not realized by other conditions, not abiding in the extremes of mental fabrication. As it is said in the Arya Kashyapa Chapter of the Jewel Heap Sutra: What is unmade is the lineage of the noble ones. What is the lineage of the noble ones, in that there is no learning, nor is there transcendence of learning. What is without learning, nor is there transcendence of learning, in that there is no going, nor not going, nor all-going. What is without going, nor not going, nor all-going, in that there is no mind, nor are there mental phenomena.
Chinese
对于没有心，也没有从心生起的诸法者来说，业也没有，业的异熟也没有。对于没有业，也没有业的异熟者来说，快乐也没有，痛苦也没有。对于没有快乐，也没有痛苦者来说，那是圣者们的种姓，哪个是圣者们的种姓，对于他们来说，业也没有，业的显现造作也没有。如是说。从《解深密大乘经》中说，圣者们以圣者的智慧和圣者的见解，对于不可言说地现证成佛者，为了现证通达不可言说的那个真如，所以命名为“无为”。如是说。从《中观根本慧论》中说，自性从因和缘中，生起是不合理的。从因和缘中生起的，自性就成了有为法。自性称为有为法，怎么会合理呢？自性是无作的，不依赖于其他的。如是等等广说，这里自性本来的实相大圆满的宗义，宣说了超越因缘的无为的智慧现证的音声，并且对于那个真如，也确定了离边的宗义，哪一些观察自性为他物和实物，实物和非实物，那些人对于佛陀的教法，不是如实见到的。如是说。从吉祥那若巴的《实性成就方便》名为大圆满道次第中也说，佛和有情自性一，心的智慧秘密此，从心要义中极稀有，自生大者自性身，自证安乐圆满大，大悲显现化现身，本体无成秘密心，显现和不显现无分别。如是说。对于那个真如，不处于下等道次第的宗义也如前面所说，圆满智慧心要中，没有次第道究竟者。如是说。那么，宣说那些下等次第有什么必要呢？或者依赖于所化众生的根器，或者以下等道次第调伏心，然后次第进入此道的方法，或者道...
English
For those who have no mind, and no phenomena arising from the mind, there is no karma, and no ripening of karma. For those who have no karma, and no ripening of karma, there is no happiness, and no suffering. For those who have no happiness, and no suffering, that is the lineage of the noble ones. Which is the lineage of the noble ones? For them, there is no karma, and no manifest action of karma. Thus it is said. From the Mahayana Sutra "The Explanation of the Thought, Which Determines the Meaning," it says: The noble ones, with the noble wisdom and the noble vision, are those who have manifestly and completely awakened to the inexpressible. Therefore, in order to manifestly realize the inexpressible suchness, it is named 'unconditioned.' Thus it is said. From the "Root Wisdom," it says: It is not reasonable for self-nature to arise from causes and conditions. That which arises from causes and conditions, its self-nature becomes conditioned. How can it be reasonable to call self-nature conditioned? Self-nature is unmade and does not depend on others. Thus, and so on, it is extensively taught. Here, the ultimate view of the Great Perfection of the natural state of self-nature, manifestly proclaims the sound of the realization of the unconditioned wisdom that transcends causes and conditions. And also, the way in which that very suchness is established as free from extremes: Those who view self-nature as other and real, real and unreal, those people do not truly see the Buddha's teachings. Thus it is said. From the "Means of Accomplishing Suchness" by the glorious Naropa, which is called the Great Perfection path's stages, it also says: Buddha and sentient beings, nature is one, the secret of the mind's wisdom, is extremely rare from the heart essence meaning, self-born great one, the nature body, self-aware bliss, the great perfection, compassion's appearance, the emanation body, the essence unestablished, the secret mind, appearance and non-appearance are without distinction. Thus it is said. Regarding the way in which the aim of the path does not remain like the lower ones, it is also said in the previous one: In the heart essence of perfect wisdom, there is no gradual path, the ultimate one. Thus it is said. So, what is the need to teach those lower stages? Either it depends on the gradual mind of those to be tamed, or it is a method of taming the mind with the lower stages and then gradually entering this path, or the path...