English
The very nature that remains unshaken from the perfectly equanimous state, the basis from which the great lord's wisdom radiates, is the ultimate dharmata of the Dharmakaya, inseparable from space and wisdom. It is the place of liberation where primordial purity and spontaneous presence are inseparable, the great primordial purity awakened in the original ground of being. Those Madhyamikas who speak of emptiness of inherent existence do not accept the self-appearing kaya and wisdom, because all that is included in this context abides in the supreme cessation of peace, and because they consider the very absence of all extremes of elaboration to be a single emptiness. Thus, although different views arise regarding the non-conceptualization of the omniscient wisdom as object and subject, the intention of the primordial protector, the Great Perfection's own path, is distinguished in this way: From the aspect of the essence of primordial purity, the emptiness of space is free from all elaboration. From the aspect of spontaneous presence, the three subtle wisdoms of the self-appearing enjoyment of the perfect realm and the manifestation of the kaya, and the five wisdoms that grasp characteristics from their power, and the wisdom of knowing knowable objects, which is like a sapphire crystal that is clear within the light of manifestation but not visible externally, abide in this way. Because that wisdom exists, it becomes the source of all kayas and wisdoms, and the two form kayas, along with their activities, appear to those to be tamed without moving from the Dharmakaya, and this power arises from this very ability. If it were not so, the benefit of beings to be tamed would not arise because of the existence of wisdom, and all the immeasurable qualities of omniscience would not arise. As it is said in the Compendium: If there is no wisdom, there is no increase of qualities, no enlightenment, and no Buddha Dharma like the ocean. And as it is said in The Lamp That Illuminates: Thus, if there is no part of wisdom, there is no difference between the outer sky and emptiness, and this difference does not exist. Therefore, wisdom pervades from the ground. If there is no wisdom, there is annihilation, and no difference will exist. And so on, it is said limitlessly. Regarding this mode of spontaneous accomplishment of qualities, it is also said in the Great Commentary on Equal Union: This body of great bliss, the nature of non-duality of all and wisdom, is the nature of yoga, and spontaneously destroys the hosts of demons and so on, which are the signs of dualistic thought, and all the arrangements of excellent qualities.
Chinese
由于完全掌握了一切，没有其他的功德差别，而是以自性任运成就和证悟显现的方式安住。诸如此类的说法都得到了很好的阐述。从法身的境界中，以自显现化为报身的加持力，在清净的刹土中显现五方如来，在不清净的刹土中显现殊胜的化身等，事业的传承不会断绝。关于后际四依的口诀是：以不动的三个要点为基础，以安住的三个要点来衡量，以获得的三个要点来钉牢，以四种把握来显示解脱的程度而结束。总之，大圆满的实相是：见解圆满，因果清净平等，在真谛上没有分别，能取所取自然寂灭，生灭空明，戏论不会落入戏论的边际，不被心所造作，不会向外散失，不会向内执取，不会停留在中间。所有言语都只是词语和名相的眷属，所有思考和衡量都只是分别念的施设，因此是在不执著于自性的状态中进行修持。金刚萨埵心镜中说：要知道一切智慧的法都与我执的念头分离。然而，在各种不同的情况下，那些自认为可以用心来修证深奥法性的人，会被法性离心的深奥之语所吓倒。这似乎是在驳斥地道次第中较低的层次，但实际上，这是一种不熟悉深奥和广大的境界，类似于一种思辨的智慧，并且对时间上的先后顺序也怀有嫉妒，他们会认真对待一些并非真实的秘密教诲。圣者文殊菩萨说：瑜伽士在行动中，完全掌握了伟大的道路，就像追逐鹿的眼睛一样，虽然总是显现，却无法抓住。因此，所有这些都伴随着不正确的念头，较低层次的瑜伽士的智慧，高于较高层次的特殊之处。较低层次的念头会被较高层次的智慧所驳斥。如是说，应当了知，并且要精通于在争论的喧嚣中，法性不可思议的境界中进行详细的分析。此外，大圆满的窍诀
English
Having fully mastered everything, there are no other distinctions of qualities, but dwells in the manner of self-existing perfection and manifestation through realization. Such statements are well explained. From the state of the Dharmakaya, through the blessing of self-manifestation transforming into the Sambhogakaya, the Five Tathagatas appear in pure realms, and supreme Nirmanakayas appear in impure realms, so the lineage of activities will not cease. The instructions on the four reliances of the final limit are: based on the three immovable points, measured by the three points of abiding, nailed down by the three points of attainment, and concluded by showing the extent of liberation with the four certainties. In short, the nature of Dzogchen is: the view is completely accomplished, cause and effect are pure and equal, there is no separation in truth, grasping and fixation are self-pacified, birth and cessation are clear and thorough, elaboration does not fall to the extreme of elaboration, it is not fabricated by the mind, it does not stray outward, it is not grasped inward, it is not placed in between. All that is spoken is merely the retinue of words and terms, all that is thought and analyzed is merely imputed by conceptualization, therefore, it is a practice of familiarization in a state that does not abide in the extreme of self-acceptance. As it says in the Vajrasattva Heart Mirror: Know that all phenomena of awareness are separate from the mind of self-grasping. However, in various earlier and later instances, those who presume to accomplish the profound Dharmata through contrived means are frightened by the profound words of Dharmata being beyond the mind. This seems to refute the lower levels of the stages and paths, but in reality, it is a speculative intellect that is not very familiar with the profound and vast state, and along with jealousy of the timing of earlier and later, they earnestly take up some teachings that are not truly secret. The noble Manjushri said: Yogis in actions, completely grasping the great path, like chasing the eyes of a deer, although always appearing, cannot be caught. Therefore, all of these are accompanied by incorrect thoughts, the wisdom of yogis of lower levels surpasses the distinctions of higher levels. The thoughts of lower levels are refuted by the wisdom of higher levels. As it is said, it should be known, and one should be skilled in detailed analysis within the inconceivable state of Dharmata amidst the clamor of debate. Furthermore, the instructions of Dzogchen
Chinese
在实践中，将轮回和涅槃的一切法都确定为四种中阴的显现。在生处中阴中，就像进入鸟巢一样，断除了对口诀的闻思的怀疑。在临终中阴中，就像美女照镜子一样，使口诀清晰明了。在法性中阴中，就像孩子投入母亲的怀抱一样，相信自现。在有中阴中，就像狐狸钻进断了堤坝的水渠一样，接续业的余绪。依靠这样的口诀，将有缘者送往原始的解脱之地。关键的精华，如实证悟实相的智慧，仅仅通过口头上的见解是永远无法见到和获得的。正如所说：与意义俱生的智慧，是积累资粮、清净业障的功劳，以及证悟上师的加持，除此之外，其他方法的教导都是愚痴。又如《黑汝嘎续》所说：他人无法言说，俱生之智，在任何地方都无法找到，依靠上师的方便，以及自己的福德才能知晓。又如萨ra哈巴尊者所说：上师所说进入谁的心中，就像见到在手掌中的宝藏一样。如是说，师徒作为容器和精华的缘起聚合时，以加持转移的力量，获得智慧如国王般普降的灌顶，从而在显现中直接降临于自身。降临的意义在于，习惯于无勤任运、如流水般的瑜伽。确定道相和体验的界限，消除乐受和粗重体验的障碍，依靠提升体验和证悟的功德，不期待未来的结果，而在此生此身中显现果位，具有这样的把握。如是，首先确定从总的方面进行区分的意义，现在为了容易理解，从具体方面进行归纳，再次进行讲解，分为内外两种：外为能胜者经部，内为方便续部。对于这两者的差别，前代人的观点有很多不一致，但此处以竹素的四柱之子（指竹巴噶举的四位主要弟子）的观点，由杰·卓普巴归纳为五点。第一，见解的差别是，密咒的
English
In practice, all phenomena of samsara and nirvana are determined to be the play of the four bardos. In the bardo of the birth place, it is like entering a bird's nest, cutting off the doubts of hearing and thinking about the instructions. In the bardo of dying, it is like a beautiful woman looking in a mirror, clarifying the instructions. In the bardo of dharmata, it is like a child entering its mother's lap, trusting in self-appearance. In the bardo of existence, it is like a fox entering a broken dike, continuing the remnants of karma. Relying on such instructions, fortunate ones are sent to the original ground of liberation. The essential essence, the wisdom of realizing the true nature as it is, can never be seen or obtained merely through verbal views. As it is said: The wisdom born together with meaning is the result of accumulating merit, purifying obscurations, and the blessings of realized lamas. Teaching other methods is known to be foolish. Furthermore, as the Hevajra Tantra says: The co-emergent, which cannot be expressed by others, cannot be found anywhere. It is known through relying on the lama's skillful means and one's own merit. Furthermore, as the venerable Saraha said: What the lama says enters whose heart is like seeing a treasure in the palm of one's hand. As it is said, when the relationship between the lama and the disciple as vessel and essence is gathered, the power of the transference of blessings receives the great empowerment of wisdom, like a king pouring it all out, and thus it directly descends upon oneself in manifestation. The meaning of the descent is to become accustomed to the effortless, natural flow of yoga. Identifying the boundaries of the path signs and experiences, eliminating the obstacles of pleasant and rough experiences, and relying on enhancing the qualities of experience and realization, one does not expect future results, but manifests the fruition in this very life and body, possessing such certainty. Thus, having first ascertained the meaning of distinguishing in general terms, now, for the sake of easy understanding, it will be explained again by summarizing the specific points, dividing it into two: outer, the vehicle of the able one's sutras, and inner, the vehicle of the tantras of skillful means. Regarding the differences between these two, there are many disagreements among the earlier scholars, but here, the thoughts of the four pillars of Thugs-su (referring to the four main disciples of the Drukpa Kagyu lineage) were summarized into five points by Je Drophukpa. First, the difference in view is that the mantras of
Chinese
认为何种见解是了悟自心本性为大自在的，是内道；不如此认为的，是外道。因扎菩提的道次第论中说： 认为有三族姓和五族姓的那些人，是因为没有了悟大自在的缘故。我说共同平等。如此说。第二，成就获取方式的差别是： 依赖智慧本尊，听从教令而祈求成就的是外道；了悟自心本性为大自在，因此自心显现为本尊身和智慧坛城，从而认为成就本来就在自身的是内道。金刚萨埵请问答复中说： 内外密咒瑜伽士在获取成就方面有什么差别？ 回答说： 例如国王委任大臣一样，从上方赐予成就，是外道的方式；如同百姓献上国政而掌握权力一样，是自生大圆满无上的方式。以及，《秘密藏续》中说： 稀有奇妙的法。等等这样说的。第三，灌顶的差别是： 无法获得殊胜灌顶以上的三种灌顶的是外道；以那三种灌顶为主要的是内道。第四，行持的差别是： 能够以方便摄持二十种轮回之法而行持的是内道，不能够的是外道。第五，果的差别是： 需要七世、五世、三世等才能修持的是外道，此生就能修持的是内道。 这样说。拉杰喀惹巴和洛玛若说： 在续部正文的场合，续部的十种事物以内外来转变的差别；特别在灌顶的场合，能够或不能够开示甚深灌顶三种；在见解的场合，能够或不能够宣说自生智慧；在修行的场合，能够或不能够修持本尊面容结合；在行持的场合，能够或不能够享用五种誓言物；视本尊与自己无二无别而能够或不能够进入；在成就的场合，有时间远近和从内外希求的差别。 拉杰嘉瓦说： 那些差别也只是一方面的说法，因此，如果分为所知基础的差别、能知道路的差别、所获果的差别三种，就比较合适。 杰卓雍二位的口诀是： 认为见、行、禅定三者无别的是密咒内道，不