Chinese
这样做的作用仅仅是提供了一种方法，使人们能够看到各自暂时确定的意义。除此之外，它无法理解真如的自性，因为真如的自性原本就是不生不灭，没有本体和相状，因此，没有任何事物可以通过思辨的智慧来确定。因此，据说较低乘的以思辨为本质的智慧，在观察和思考时，无法看到超越智慧的真如法性中有任何微尘可以成为心识的对象。正如龙钦巴所说：由于远离有无名言，无法诠释法身。由于没有大小体积的限制，法身没有实体。由于远离相状的对境，法身没有言语。由于对境和有境没有成立，法身无法观看。第二，真如，即普作菩提心的自性法性，是六种决定获得的乘，通过守护各自经典中宣说的誓言而不违犯，成为消除一切过患的基础，不会被堕罪所染污。因为各个乘必须与对真如实相的理解相一致，不混淆取舍。然而，即使如此，这种包含取舍努力的誓言，仅仅是为各自乘的修行提供了一种没有障碍的方法。然而，由于真如实相中没有任何事物可以作为守护的对象，因此较低乘的人们通过希望、恐惧和努力来守护这种包含取舍的誓言。据说，他们不仅没有能够守护真如的誓言，而且因为没有理解原本就无需守护和超越的意义，所以反而从真如中堕落了。第三，真如法性是各自乘成就四种事业的基础，因为必须通过各自的观点来成就事业。然而，这些乘成就事业
English
That which acts does so only as a means of seeing the meaning as each has provisionally determined it. Other than that, it is not able to realize the very nature of suchness, because the nature of suchness is primordially unborn and without essence or characteristics, so there is nothing that can be established as an object to be focused on by speculative wisdom. Therefore, it is said that when those lower vehicles look and examine with the wisdom that is the essence of speculation, they do not see even a particle of what can be seen that has become an object of mind from the wisdom of suchness, which is beyond mind. As Longchenpa said: Because it is free from existence and non-existence, and from names, the dharmakāya cannot be expressed. Because it is free from being grasped as large or small in size, the dharmakāya has no substance. Because it is free from the sphere of characteristics, the dharmakāya has no terms. Because object and subject are not established, the dharmakāya cannot be seen. Secondly, the nature of suchness, the dharmatā of the all-creating bodhicitta, is that the six vehicles of definite attainment, by protecting the samayas taught in their respective scriptures without violation, act as the basis for eliminating all faults and do not become stained by transgressions in their own minds. This is because each vehicle must act without confusing what to abandon and what to adopt in accordance with the view of how much they have realized the state of suchness. However, even so, that samaya, which includes abandoning and adopting with effort and striving, only acts as a means of having no obscurations or hindrances in accomplishing the path of each vehicle. However, since there is nothing established as an object to be protected in the state of suchness, those lower vehicle practitioners protect that samaya, which involves adopting and abandoning, with hope, fear, and effort. It is said that they not only fail to protect the samaya of suchness and are unable to do so, but also fall away from it because they do not understand the meaning of what is primordially free from protection and transgression. Thirdly, the dharmatā of suchness is the basis for each vehicle to accomplish all four activities, because the activities must be accomplished through the lens of their respective views. However, those vehicles accomplish activities
Chinese
所有这些都仅仅是显示了通过努力和勤奋来寻求成就的方法，因为大圆满的不费力气和自然成就的事业中没有这些。因此，真如不是通过寻求而成就的处所，而是超越了一切行境，所以这些努力和勤奋的事业对真如没有任何作用和结果。第四，这些下乘不将法性真如作为通过道次第提升而到达果位的根本，因为必须通过法性的见解不断提升来行道。因此，通过道次第以努力的方法来修行，仅仅是达到各自果位的方法，因为除此之外，法性真如不能通过道次第提升。因此，以下乘的行进方式并没有到达真如的如实状态，因为真如是诸法法性精华的自性，本来就遍布和存在，所以除此之外没有其他行进。第五，此外，真如不是这些下乘通过各自的阶段和究竟地进行净化，从而安住于该地的根本，因为必须通过对法性真如的证悟程度来区分地的等级。然而，这些乘通过对地的净化和行进，仅仅是达到各自究竟果位，不再需要更高净化和行进的方法，并没有获得法性不可行进的如实状态，因为在法性真如的地上，一切法在未经净化和行进的情况下，本来就无别平等地存在，所以除此之外，没有可以安住的地可以新净化，因为通过净化和行进的努力，真如反而会被遮蔽。第六，法性真如不是各个乘所要证悟的智慧的根本。
English
All of these are merely showing the method of achieving through effort and diligence, because these are absent in the effortless and spontaneously accomplished activities of Dzogchen. Therefore, Suchness is not a place to be achieved by seeking, but transcends all realms of activity, so these activities of effort and diligence do not accomplish any action or result on Suchness. Fourth, these lower vehicles do not take the Dharmata Suchness as the basis for reaching the state of fruition by progressing higher and higher through the path, because one must progress on the path through the continuous elevation of the view of Dharmata. Therefore, progressing on the path gradually through the method of effort is merely a method of reaching one's own state of fruition, because other than that, Dharmata Suchness cannot be progressed upon through the path. Therefore, the nature of progressing through the lower vehicles does not reach the state of Suchness as it is, because Suchness is the nature of the essence of Dharmata in all phenomena, and is inherently pervasive and present, so there is no other progression apart from that. Fifth, furthermore, Suchness is not the basis for these lower vehicles to purify their respective stages and ultimate grounds, thereby abiding in that ground, because the level of the ground must be distinguished by the degree of realization of Dharmata Suchness. However, these vehicles, through the purification and progression of the ground, merely provide a method of reaching their respective ultimate fruits, where no further purification and progression are needed, and do not attain the Suchness that is beyond progression, because on the ground of Dharmata Suchness, all phenomena are inherently present in an undifferentiated equality without purification or progression, so other than that, there is no ground to abide in that can be newly purified, because through the effort of purification and progression, Suchness is obscured again. Sixth, Dharmata Suchness is not the basis for realizing the wisdom to be realized by each vehicle.
Chinese
因此，无论是菩萨道的二无我证悟之智慧，还是其他任何乘，各自的证悟智慧都以如实性为所缘。因此，下乘所证悟的智慧只是认识和证悟各自所阐述的法性，而不能证悟菩提心的如实状态。因为，究竟的实相法性如实性，没有成立为证悟的对境，所以没有所证悟的对境。心性自生智慧没有以对境为目标的证悟，所以没有成立能证悟的智慧，因此本来就超离了一切能证所证。第三，总结要义： 唉！大菩萨请谛听！如此菩提心是一切法的根本。三身导师们为了需要依赖具有因果勤作之道的眷属们，如上所示，将六种决定获得的乘，各自的见行二者，分为内在的，如上所示的见和誓言等六六种，通过这些来寻觅和修持。因此，他们各自针对所化众生各自的根器，理解与根器相应的法，并且每一个有情都努力寻觅上述见行的六个根本。然而，心性自生智慧法性如实性，没有成立为修持和寻觅的对境。因此，如此勤作寻觅，反而会改造和改变未作的如实自性。因此，不能与自己的心性自生智慧，一切法的根本，不变大乐的自性，如虚空般不可改造的本性相遇，反而会遮蔽和迷失它。如《智慧七生续》所说： “执着六种颠倒的八种勤作， 败坏了未作的秘密意。 颠倒的执取心如铁链束缚， 将相轮回的泥潭抓住。 执着贪恋的绳结捆绑， 将离边的教导转为有边而轮回。 以颠倒的山峰明显遮挡。”
English
Therefore, whatever vehicle it may be, whether it is the wisdom that realizes the two selflessnesses of the Bodhisattva path, or any other, each of their respective wisdoms of realization has Suchness as its object. Thus, the wisdom realized by the lower vehicles only recognizes and realizes the Dharma-nature taught in their respective contexts, but it is not able to realize the actual state of Bodhicitta. Because the ultimate reality, the Dharma-nature Suchness, is not established as an object of realization, there is no object to be realized. Since the self-arisen wisdom of mind-essence does not have a realization that focuses on an object, the mind that realizes is not established, and therefore it is inherently beyond all that can be realized and all that realizes. Third, the summary of the meaning: Alas! Great Bodhisattvas, listen! Thus, the mind of enlightenment is the basis of all dharmas. The teachers of the three bodies, for the sake of those retinues who need to rely on the path of cause and effect and effort, as shown above, divide the six vehicles of definite attainment, each of their views and conduct, into inner divisions, such as the six sixes of view and vows shown above, and through these they seek and cultivate. Therefore, they each understand the Dharma that is appropriate or in accordance with the minds of the trainees, and each sentient being strives to seek the six roots of view and conduct mentioned above. However, since the self-arisen wisdom of mind-essence, the Dharma-nature Suchness, is not established as an object to be cultivated and sought, therefore, such diligent seeking will transform and change the unmade nature of Suchness. Therefore, one will not encounter one's own self-arisen wisdom of mind-essence, the immutable great bliss nature of the basis of all dharmas, which is unmodifiable like the sky, but will obscure and lose it. As it is said in the Tantra of the Seven Manifestations of Wisdom: "The eight efforts of clinging to six perversions, spoil the unmade secret intention. The perverted grasping mind is bound by iron chains, grasping the mud of cyclic existence of characteristics. The knots of clinging attachment bind, turning the non-partisan teachings into partisan ones, causing wandering. Obstructing manifestly with a mountain of perversion."
Chinese
第三，以未造作的本然六基，显示法性自然成就的六种方式是：法性无自性，因此见解上无需修习；心性超出守护的界限，因此无需守护誓言；功德自然成就，因此无需寻求事业；自性本来清净，因此无需在道上行进；垢染本来没有，因此无需在地上净治；心外无他，因此智慧超出对境。第一是： 唉！大菩萨，大圆满的未造作本然六基，本来自然成就，因此请听闻这种远离一切作为的道理。其中，《普贤王如来根本续》中说见解上无需修习，这是如何呢？因为一切法的根本不是在自己的心性之外，因此没有什么法可以观看和修习。那么，如果认为应该修习自己心性的自生智慧，那么自己将自己作为对境，并对其进行观察和审视，并且没有任何可以作为目标和修习对象的事物，因为能观和所观没有差别，并且自己对自己进行作用是矛盾的，因此自己的心性也无法修习。因此，能修习的对境不是心之外的任何法，普贤王我已显示，如果确定没有丝毫的尘埃，那么大圆满的见解就不能通过比喻、意义、征相三种方式来修习。也就是说，智慧菩提心的比喻，即使思维虚空也无法修习；意义法性无生，因此无法修习；征相自生智慧的体性也超出了分别念的行境，因此说无法修习。如《十部经》中说： 以比喻无法修习，一切法的比喻是虚空。虚空空性且无我，因此，对于比喻无法修习。以意义无法修习，一切法的意义是无生。无生的法性，未曾说可以修习。以征相无法修习，自生智慧无灭尽，本来智慧自明，不住于相的对境，因此，未曾说可以修习。 如是说。第二是： 同样，大圆满的誓言无法守护。
English
Third, the six ways of showing the spontaneous accomplishment of Suchness through the six unfabricated, natural bases are: Dharmata has no self-nature, so there is no need to meditate on the view; Mind-nature transcends the limits of protection, so there is no need to keep vows; Qualities are spontaneously accomplished, so there is no need to seek activities; Self-nature is primordially pure, so there is no need to travel on the path; Impurities are primordially absent, so there is no need to purify on the ground; There is nothing other than mind, so wisdom transcends the realm of objects. The first is: Alas! Great Bodhisattva, the six unfabricated, natural bases of the Great Perfection are spontaneously accomplished from the beginning, so listen to this way of being free from all actions. In this regard, the teaching that there is no need to meditate on the view of the All-Creating King is: How is it? Because the root of all dharmas is not other than one's own mind-nature, there is no dharma to be viewed and meditated upon. Now, if one thinks that one should meditate on this self-arisen wisdom of one's own mind-nature, then there is nothing to be done by making oneself the object, examining and viewing it, and establishing it as an object and subject of meditation, because there is no difference between the viewer and the viewed, and it is contradictory for oneself to act on oneself, so one's own mind-nature cannot be meditated upon. Therefore, the object to be meditated upon is not any dharma other than the mind, which I, the All-Creating One, have shown. If it is certain that there is not even a speck of dust, then the view of the Great Perfection cannot be meditated upon through the three aspects of example, meaning, and sign. That is, the example of the wisdom bodhicitta, even if one contemplates space, cannot be meditated upon; the meaning of dharmata is unborn, so it cannot be meditated upon; the nature of the sign of self-arisen wisdom also transcends the realm of conceptual mind, so it is said that it cannot be meditated upon. As it is said in the Ten Sutras: There is no meditation by example, The example of all dharmas is space. Space is empty and selfless, Therefore, there is no meditation on the example. There is no meditation by meaning, The meaning of all dharmas is unborn. The nature of the unborn, It has not been said that it can be meditated upon. There is no meditation by sign, Self-arisen wisdom is unceasing, From the beginning, wisdom is self-luminous, It does not abide in the realm of signs, Therefore, it has not been said that it can be meditated upon. Thus it is said. The second is: Similarly, the vows of the Great Perfection cannot be kept.