Chinese
意在成为阶梯。所有善逝教法的核心或所表达的最终要义，就是般若波罗蜜多的本初智慧之如是性。而以自证现量圆满确定此如是性，除了大圆满之道外别无他途。三律仪、六度、生起次第和圆满次第，所有这些都只是为了证悟大圆满的方便，以及到达那里的休息站而已。《秘密藏续》中说：“诸地之差别安立，乃为趋入秘密藏之心要道。”又，因陀罗部底的灌顶轮之口诀中说：“自性本净光明，大圆满之究竟，一切口诀中之最胜，仅为修彼之方便。”寂天菩萨也说：“所有这些支分，佛陀皆为智慧之义而说。”因此，善逝在中间法轮中，以不着任何相的方式，广说了大圆满的自性，那不可思议的实相，但没有说其本性之安住方式。在末法轮中，虽说了本性之安住方式，但没有说实现它的具相之道。因此，中间法轮的意趣，与圣者龙树所诠释的理聚之意趣没有相违，及其法界赞等；末法轮的意趣，与弥勒菩萨和圣者无著昆仲等所诠释的意趣，以及两大车轨的究竟意趣，并不相悖，而是以意义安住于大圆满本身。为什么呢？因为那些导师们不认为自性法性深奥的实相之外还有其他，并且没有它也无法成就大圆满。然而，唯有密咒才是实现它的殊胜之道。即便如此，下部密咒的有相和无相次第，以及被称为无上瑜伽的时轮金刚六支瑜伽，以及其他的五次第等，以系缚脉、明点、风三者的作用，而显现光明十相和空色黑线之
English
It is intended to be a stepping stone. The essence of all Sugata's teachings, or the ultimate meaning to be expressed, is the suchness of the primordial wisdom of the Prajnaparamita. And to fully ascertain this suchness through self-awareness, there is no other way than the path of Dzogchen. The three vows, the six perfections, the generation stage, and the completion stage, all of these are only taught as a means to realize Dzogchen and as resting places on the way to reach it. In the Guhyagarbha Tantra, it says: "The distinctions of the grounds are also the path to enter the secret essence." Also, in the oral instructions of the Wheel of Empowerment of Indrabuti, it says: "Naturally luminous by nature, the ultimate of Dzogchen, the supreme of all oral instructions, is only taught as a means to accomplish it." Shantideva also said: "All these limbs, the Buddha spoke for the sake of wisdom." Therefore, the Sugata, in the intermediate wheel of Dharma, extensively taught the nature of Dzogchen, the inconceivable reality, in a way that does not focus on any characteristics, but did not teach the way of abiding of its essence. In the final wheel of Dharma, although the way of abiding of its essence was taught, the path with characteristics to realize it was not taught. Therefore, the intention of the intermediate wheel of Dharma does not contradict the intention of the collection of reasoning explained by the noble Nagarjuna, and its Dharmadhatu Stotra, etc.; the intention of the final wheel of Dharma, as explained by Maitreya and the brothers Asanga, etc., and the ultimate intentions of the two great chariots, are not contradictory, but abide in meaning in Dzogchen itself. Why? Because those teachers do not consider anything other than the profound reality of the nature of reality, and without it, Dzogchen cannot be accomplished. However, only mantra is the superior path to realize it. Even so, the stages of lower tantras with and without characteristics, and the Kalachakra six-branch yoga, which is known as the unsurpassed yoga, and other five stages, etc., by binding the functions of the three channels, bindu, and winds, manifest the ten signs of luminosity and the empty form black line of
Chinese
我仅仅是说见到了三有的影像。那也是智慧经验有增有减的，无论如何修习，也无法成就诸元素融入光明的金刚身，因此，将那些劣根者引到这里，仅仅是为了这个目的，并没有触及到究竟的意义。如那若巴所说：究竟的唯一方法是精要的意义，四种手印和六种结合，各种各样的意念乘，都是引导而非究竟。自性本身没有高低之分，只是随顺意乐的分别念而已。正如他所说的那样。不仅如此，下部道的生起次第修习仅仅是圆满次第的成熟之因，修习它，通过事业手印和智慧手印的差别，以欲界持明或色界持明任何一个作为所依，仅仅能成就空行而已。认为通过圆满次第约束脉、明点、风三者就能生起智慧，这也未超出有勤作的因缘。第三灌顶的乐空智慧，也认为是在两根交合的喜乐之后生起，这并没有从三界中解脱出来，因此，不会转变为无迁变的大乐至上智慧，这并没有开示通过它来证悟，而之前的那些仅仅是安乐的禅定而已。如吉祥那若巴在《真实成就》中所说：究竟的离戏论自生心，不会通过贪执的道路来了解。这自生光明的心髓，因为是无相的自性，所以智慧方便没有贪执。明点没有欲求、勤作、开展和收摄。智慧方便的等入之处，是大乐的禅定。不要贪执幻化的味道，无执无知是圆满的道路。如是所说。因此，如果不证悟以成就本身，自性完全清净的智慧大圆满的实相，那么以心识所缘的三种律仪，六度波罗蜜多，以及生起次第和圆满次第等道谛的各种相，以这些相，声闻缘觉断除烦恼的集合，菩萨遮止，密咒士将其转为道用等等，无论如何，所有这些方法都未超出以忆念思维自相续的分别念所修的善根积累。如《中观庄严论》中所说：非为聚合之自性，何处亦无丝毫有。
English
I am merely saying that one sees the image of the three realms of existence. That too is subject to the waxing and waning of knowledge and experience; no matter how much one meditates, one cannot accomplish the vajra body in which the elements dissolve into light. Therefore, these are only meant to lead those of lesser fortune here, and do not touch upon the definitive meaning. As Nāropa said: The one definitive method is the essential meaning, The four mudrās and six unions, The various vehicles of thought, Are merely provisional, not definitive. In essence, there is no high or low, It is merely conceptualization based on inclination. As he said. Moreover, meditating on the generation stage of the lower paths is merely the ripening cause for the completion stage, and by meditating on it, through the distinction between action mudrā and wisdom mudrā, one merely accomplishes khecara with the support of either a desire realm vidyādhara or a form realm vidyādhara. Furthermore, the assertion that wisdom arises by subduing the three—channels, bindus, and winds—of the completion stage does not transcend the causes of effort. Also, the wisdom of bliss and emptiness of the third empowerment, which is thought to arise after the joy of the union of two organs, is not liberated from the three realms. Therefore, it is not taught that immutable great bliss, the supreme wisdom, is realized through that, and those earlier ones are explained as merely meditative absorption in bliss. As the glorious Nāropa said in the Accomplishment of Suchness: The definitive, free from elaboration, self-arisen mind, Cannot be known through the path of attachment. This self-arisen, clear light essence, Because it is of a nature without characteristics, Is free from attachment to wisdom and means. Bindu, without desire, effort, expansion, or contraction, The place of absorption in wisdom and means, Is the great meditative absorption of bliss. Without attachment to the taste of illusion, Non-attachment, non-knowing is the path of completion. As it is said. Therefore, as long as one does not realize the state of great perfection, the wisdom that is naturally completely pure by virtue of accomplishment itself, then the three vows aimed at the object of the mind, the six perfections, and the various aspects of the truth of the path such as generation and completion stages, with these aspects, the shravakas and pratyekabuddhas abandon the collection of afflictions, the bodhisattvas prevent them, the secret mantra practitioners transform them into the path, and so forth, whatever the case may be, all these methods do not go beyond the accumulation of virtue accomplished by the conceptualization of one's own mind through memory and thought. As it says in the Ornament of the Middle Way: The essence that is not compounded, Nowhere is there anything that exists.
Chinese
如是。 实际上，从获得证悟实相的时刻起，如果像下文那样执着于取舍黑白善恶等行为的极端，那将被说成是神圣智慧之聚的障碍和重大过失。 在《宝积经》中说： “应当进入如来们的意趣之范畴。 不要执着于善或非善之法。 因为执着于非善之法，就会变得执着于非善之法。 因为执着于非善之法，痛苦和不悦意之法就会显现，这些被称为痛苦圣谛，因此如来已将其显示为非善之法的范畴。 对于善与非善没有执着，并且断除贪欲，这些是为了舍弃集谛并证悟两个圣谛，因此如来已将其显示为善法的范畴。” 又，在同一经中说：“对此，善也是空性的，非善也是空性的。 善也是完全寂静的，非善也是完全寂静的。 善与非善不相混杂，非善与善也不相混杂，并且没有执着于善与非善的因和缘。” 此外，在《大乘藏·神圣智慧经》中说： 菩萨智慧顶问道：“什么是福德之聚？” 世尊回答说：“是布施等具有相状的白色之法。” “什么是智慧之聚？” “是般若等没有相状的法。” 问道：“这二者应如何积聚？” 世尊回答说：“福德之聚被称为轮回的福德之聚，譬如牛蹄迹中的水。 为什么呢？ 因为它迅速消失、耗尽、减少，并且在体验天人的安乐后，又会再次轮回于恶趣。 智慧之聚被称为涅槃之聚，譬如大海之水。 它不会消失、不会耗尽、不会欺骗，并且能获得涅槃。 应当仅仅积聚智慧之思择和智慧之聚。” 如是说。 不仅如此，外内密咒的十种真如也会遮蔽真实的意义。
English
Thus it is. Indeed, from the very moment of attaining the realization of the nature of reality, if one clings to the extremes of conduct such as accepting and rejecting black and white, good and evil, as described below, it is said to be a great obstacle and fault to the accumulation of sacred wisdom. In the Ratnakuta Sutra, it says: "One should enter into the category of the intentions of the Tathagatas. One should not be attached to virtuous or non-virtuous dharmas. Because of being attached to non-virtuous dharmas, one will become attached to non-virtuous dharmas. Because of being attached to non-virtuous dharmas, suffering and unpleasant dharmas will manifest, and these are designated as the noble truth of suffering, therefore the Tathagata has shown it as a category of non-virtuous dharmas. The absence of attachment to virtuous and non-virtuous dharmas, and the cessation of craving, these are for abandoning the origin and realizing the two noble truths, therefore the Tathagata has shown it as a category of virtuous dharmas." Also, in the same text, it says: "In this regard, virtue is also empty, and non-virtue is also empty. Virtue is also completely isolated, and non-virtue is also completely isolated. Virtue does not mix with non-virtue, and non-virtue does not mix with virtue, and there is no cause or condition for attachment to virtue and non-virtue." Furthermore, in the Mahayana Sutra Pitaka, the Sutra of Sacred Wisdom, it says: Bodhisattva Wisdom Top asked: "What is the accumulation of merit?" The Blessed One replied: "It is the white dharma with characteristics, such as generosity." "What is the accumulation of wisdom?" "It is wisdom and so forth, without characteristics." Asked: "How should these two be accumulated?" The Blessed One replied: "The accumulation of merit is called the accumulation of merit of samsara, like the water in the hoofprint of an ox. Why is that? Because it is quickly destroyed, exhausted, diminished, and after experiencing the happiness of gods and humans, one will again wander in the lower realms. The accumulation of wisdom is called the accumulation of nirvana, like the water of the great ocean. It is not destroyed, not exhausted, not deceived, and it enables one to attain nirvana. One should accumulate only the discernment of wisdom and the accumulation of wisdom." Thus it is said. Moreover, the ten suchnesses of outer, inner, and secret mantras also obscure the true meaning.
Chinese
是为之名相。总集经中云：无见无修无誓句，无需于地而修习，无需于道而行进，无需勤作诸事业，无需灌顶而授职，三门无需勤作，无需生起坛城，无有因果二者，犹如虚空一般。又帕萨巴·蒋贝云：于彼坛城火供等，朵玛念诵数珠等，跏趺坐及姿势等，离戏论乃为欺骗，非是作为亦非遮止。又云：瑜伽士对于诸作为，于大乘道中执持者，如鹿追逐阳焰般，恒常显现然不能得。又《喜金刚》云：无修亦无修行者，无神亦无有咒语。又空行母之秘密藏中云：如此显现诸事物，幻化天神与天女，无有可守护及守护者，无有脉与风及明点，以空性而成办。又云：此处无需沐浴与洁净，此处无需苦行与苦练。如是等等广为宣说。其中，小心量者认为，事部和行部等不是金刚乘吗？因为那些经典中说，通过事业和行为可以成就。此外，大乘经部中也说，布施等福德之聚是成就一切智智的主要原因，这难道不矛盾吗？这些是善逝为了适应那些心智低劣的孩童，喜欢繁琐，以及对极深奥的境界感到恐惧的人而说的。如《入真实性》中所说：以空性之见而得解脱，其余修习是其意义，身语意的所有行为，是为下劣乘而宣说。龙树菩萨也说：为寻真实最初时，应说一切皆存在，通达诸义无执着，之后乃是寂静义。此外，《金刚顶经》中也说：于彼真实中安住时，无有誓句亦无需使用咒语，无需执持金刚铃，彼即远离十种而成就。等等经文。