Chinese
此外，在《意集经》中，关于心之自性、实相光明之确立是这样的：心之自性为何，即是金刚萨埵之自生智慧。智慧之自性即是虚空，因为无自性之故。如是说。 楞伽主，心之如来藏为何，与金刚萨埵之如来藏无二无别，不可作二。如是说。 金刚萨埵之如来藏是：无造作，无错谬，无为，无思，如是。一切有情之心之如来藏亦如是，无为无错谬等，如是宣说。 嘿，楞伽主！凡欲获得密咒之决定者，当认识心之真如。如是说。 心之真如是： 清净之门。 法显现之门。 法界。 如是说。 秘密界，因是自明，故名自生智慧，等等，广说心之真如。 所谓一切法之根本，即是菩提心。 方法大，费力小，意义不可估量。 易行，难测，甚深口诀。 如是说。 因此，圣者汇集之意，汇集于真实无造作之心性中。 心之自性无为自生，故名禅定，远离一切所缘。 如是确定之菩提心，无有可行之处与所见之境，故舍弃一切相，无有任何过失与功德。 圆满二资粮，断除一切怀疑，即是无上大圆满。 如是说。 一切汇集之秘密意行甚深，自生自明现前显现之时，即名见自生智慧。 如是见圣者之意之时，分别念之黑暗消散，超越所见之境，无作，无显现，不寻觅，安住。 如是说。 一切法自生自明智慧显现，其义未生未灭不生，因与果之安立完全没有。 如是所知即是圆满二资粮。 如是说。 莲花自在，善逝总集之续中说，一切烦恼
English
Furthermore, in the scripture "Collected Intentions," the establishment of the nature of mind, the luminous reality, is as follows: What is the nature of mind? It is the self-born wisdom of Vajrasattva. The nature of that wisdom is like the sky, because it is without inherent existence. Thus it is said. O Lord of Lanka, what is the Suchness of mind, and what is the Suchness of Vajrasattva, these two are not two, they cannot be made into two. Thus it is said. The Suchness of Vajrasattva is: uncreated, uncorrupted, unmade, unthought, just as it is. The Suchness of the mind of all sentient beings is also like that, unmade, uncorrupted, etc., as it is, it is said. O Lord of Lanka! Those who wish to attain certainty in secret mantra should recognize the true nature of mind. Thus it is said. The true nature of mind is: The gate of complete purity. The gate of the appearance of phenomena. The realm of Dharma. Thus it is said. That secret realm is self-aware, therefore it is called self-born wisdom, etc., extensively explaining the true nature of mind. That which is called the root of all phenomena is the mind of enlightenment. Great method, small effort, immeasurable meaning. Easy to do, difficult to fathom, profound instruction. Thus it is said. Therefore, the intentions of the assembled holy ones are gathered into the ultimate, uncreated nature of mind. Because the nature of mind is unmade and self-born, it is called Samadhi, free from all objects of focus. In this way, in that mind of enlightenment that is certain, there is no place to go and no object to see, therefore all characteristics are abandoned, and there are absolutely no faults or virtues. Completing the two great accumulations, cutting off all doubts, it is repeated as the Great Perfection. Thus it is said. The profound secret practice of all-encompassing gathering, when self-born, self-aware, and manifest, is called seeing the self-born wisdom itself. Thus, when the intention of the holy ones is seen, the darkness of conceptual thoughts is dispelled, transcending the object of sight, without action, without appearance, without searching, abiding. Thus it is said. All phenomena are the appearance of self-born, self-aware wisdom. Its meaning is unborn, unarisen, and does not arise, there is absolutely no imputation of cause and effect. Thus, whatever is known is the completion of the two accumulations. Thus it is said. From the Tantra of the Great Powerful Lotus, the General Collection of the Sugatas, all afflictions
Chinese
大地的法。完全清净即是寂灭。根本是心的法性汇集。心之自性光明。不造作，不改造，自然成就。安住于大菩提中，远离一切作为和勤作。心性自性光明，如其自然，未加改造。于一切大光明中，心性如意宝。三界一切有情，虽安住于自身，却未曾得见。犹如牛奶与酥油相似，唯有智者能从中提炼出酥油。如是说。同样，《幻化秘密藏续》中也说：“无基之自性心。”等等，确立了心的自性。在《幻化灰烬》中说：“大乐之自性，非事物，非非事物。甚至不执着于中观，故说为大乐大手印。”如是说。在《密集金刚续》中说：“我与蕴、识之法，无我平等性，自心本初未生，是为空性之体性。”如是说。在《黑汝嘎续》中说：“此三摩地极微细，如金刚虚空之坛城。”如是说。“此处无始无中无终，无生无死，无我亦无他，此乃至上大乐。”如是说。简而言之，在《象王降伏续》中说：“心之自性法界大虚空，诸法清净本初即光明，瑜伽士自性言思超，平等菩提心前恒顶礼。”如是说。如果能够如此确定，那就是大圆满之路。如今有些自诩为显密行者的人，在格鲁派的《密集金刚五次第》中修习心寂时，在光明之际，抓住他人的说法，认为“本觉心”是细微意。以此为基础，介绍大圆满的觉性是细微意。细微意是由四缘所生的有为法，因此说大圆满是有为法，这种说法是极其不恰当的。一般来说，本觉心是心之自性光明，非有为法。它是如来藏，若执为有为之意，则大错特错。
English
The Dharma of the Earth. Complete purification is Nirvana. The root is the collection of the Dharma-nature of the mind. The nature of the mind is clear light. Unmade, unaltered, spontaneously accomplished. Abiding well in the Great Bodhi, it is free from all actions and efforts. The nature of mind is clear light, naturally and unaltered. In the great clear light of all, the mind is like a wish-fulfilling jewel. All sentient beings in the three realms, though dwelling within themselves, do not see it. It is like milk and butter, only the wise can extract butter from it. Thus it is said. Similarly, in the Guhyagarbha Tantra, it is said, "The nature of mind, without a basis," etc., establishing the nature of mind. In the Magical Ashes, it is said, "The nature of great bliss is neither a thing nor not a thing. It is not even fixated on the Middle Way, therefore it is taught as the Great Bliss Mahamudra." Thus it is said. In the Guhyasamaja Tantra, it is said, "Self and aggregates, the Dharma of consciousness, without self, are equality. One's own mind is primordially unborn, it is the characteristic of emptiness." Thus it is said. In the Hevajra Tantra, it is said, "This Samadhi is very subtle, like the mandala of Vajra space." Thus it is said. "Here there is no beginning, middle, or end. There is no existence or Nirvana. There is no self or other. This is the supreme great bliss." Thus it is said. In short, in the Elephant King Subjugation Tantra, it is said, "The nature of mind is the great Dharma-dhatu space. All Dharmas are completely pure and primordially clear light. The nature of the yogi is beyond words and thoughts. I always bow to the equal Bodhicitta." Thus it is said. If one can ascertain this, it is the path of Dzogchen. Nowadays, some who claim to be practitioners of Sutra and Tantra, during the practice of mind isolation in the Five Stages of Guhyasamaja of the Gelug school, seize upon the words of others, saying that "innate mind" is subtle mind during the clear light. Based on this, they introduce the awareness of Dzogchen as subtle mind. The subtle mind is a conditioned phenomenon born from four causes, therefore they say that Dzogchen is conditioned, which is a very inappropriate statement. In general, innate mind is the clear light nature of mind, unconditioned. It is the Tathagatagarbha. To grasp it as a conditioned mind is a great mistake.
Chinese
现在，如果有人说密集金刚的圆满次第是光明和合，并且能产生特殊的效果，那就随他们便吧。我不想反驳什么。但是，千万不要把这个和圆满大圆满混淆。因为圆满大圆满的续部、口传、窍诀的所有法，以及全知龙钦巴的著作，还有噶玛噶举的历代上师，直到今天，都以未曾人为造作的明空双运的法性来介绍觉性，并且广为人知。如果超越了这个，反而去说一些人为造作的微细之法，那对大圆满的教法不但没有帮助，反而会造成很大的伤害。如果有人否定大圆满不是佛法，那也无法造成损害。但是，如果开创“大圆满是人为造作”的先例，那么，现在的人们，他们的觉性无法真正契合，不了解续部的要点，喜欢随波逐流，那些心胸狭窄、夸夸其谈的人也会随声附和，这都是末法时代的表现。一般来说，就连外道的恶劣行径，也有人去效仿。《释量论》中说：“对此也有随声附和者，因此被邪恶的黑暗所笼罩。”特别是，在这个末法时代，那些与佛法作对的魔类黑势力会转移目标，对佛法产生怀疑，这种情况会越来越多。尤其是，那些甚深秘密的法很难理解，所以不能随便乱说。《集经意》中说：“对于秘密心髓的意义，如果谁的智慧没有成熟，谁若努力去说，不说难道就活不下去吗？同样，那些具有行为、修行和思辨的人，如果没有真正理解其意义，不去做又有什么坏处呢？”又说：“为什么在未来的时代里，那些奸诈虚伪的秘密语言，会扰乱清净的秘密教法，抛弃经文，篡改佛语，虚假的邪法将会兴盛？就像盲人走在路上，用意识去衡量步子的距离，就像奔跑在堕落的道路上一样，仅仅依靠猜测就认为自己掌握了真理。”就像这样，虽然听了很多经论，也产生了一些粗浅的禅修体验，但是没有通过口耳相传的窍诀来真正认识觉性的那些自以为是的人。
English
Now, if someone says that the completion stage of Guhyasamaja is a union of luminosity and fabrication, and that it can produce special effects, then let them do as they please. I don't want to refute anything. However, there is absolutely no reason to mix this with Dzogchen. Because all the teachings of the tantras, oral transmissions, and pith instructions of Dzogchen, as well as the words of the omniscient Longchenpa, and the lineage of Kagyu and Terma lamas, up to the present day, introduce rigpa as the nature of spontaneously present clarity and emptiness, and are widely known. If one goes beyond this and speaks of some fabricated, subtle practices, it will not only not benefit the Dzogchen teachings, but will also cause great harm. If some people deny that Dzogchen is Dharma, it will not be able to cause harm. However, if one creates the precedent of saying that Dzogchen is fabricated, then people nowadays, whose rigpa is not truly in accord, who do not understand the key points of the tantras and oral transmissions, and who like to follow others, those narrow-minded and boastful people will also echo this, which is likely to arise from the circumstances of the degenerate age. In general, even some of the evil practices of the non-Buddhists are imitated by some. As it says in the Pramāṇavārttika, "There are also those who echo this, therefore they are enveloped by the darkness of evil." In particular, in this degenerate age, the black forces of demons who oppose the teachings will shift their focus and create doubt about the Dharma, and this will happen more and more. Especially, since those profound and secret teachings are difficult to understand, one should not speak carelessly. As it says in the Sutra Compendium of Intentions, "Regarding the meaning of the secret essence, if someone's wisdom is not mature, if someone strives to speak, would they not live if they did not speak? Likewise, those who have conduct, practice, and contemplation, if they have not truly understood the meaning, what harm is there if they do not practice?" It also says, "Why in future times will those deceitful and artificial secret words disturb the pure secret teachings, abandon the scriptures, distort the Buddha's words, and false and evil teachings will flourish? Just like a blind person walking on the road, measuring the distance of steps with their mind, like running on the path of degeneration, relying only on conjecture, they think they have grasped the truth." Like this, although they have heard many scriptures and treatises, and have had some superficial experiences of meditation, those who are conceited and have not truly recognized rigpa through the oral transmission of pith instructions.
Chinese
对于那些人来说，会发生这样的事情：从大圆满见之精髓，虚空广阔续中说：大圆满无生虽义深，未证悟者罪恶大。如珍宝难得，末世的恶人，性情暴躁，感受强烈，不信佛语之义。以众多论典的华丽辞藻为食，以求得利益名声胜过菩提。因过于懒惰，成就的征兆遥远。努力进入却又放弃是障碍。对决定之义视为重要。对真实之语妄加诽谤。言辞上精细，实际上粗糙。以听闻思惟来炫耀。知道却不修持，轻易舍弃。将上下论典混合掺杂。将非佛语的世俗法视为重要。将甚深口诀当作商品出售。对于词句虽少却意义深刻的，不努力深入了解，反而愤怒地说它粗略。不以口诀来调伏自心，对于仅凭此就能证悟，不相信而建立理论。虽然说了很多，却没有意义，还自诩为智者，宣扬自己的功德。对于诽谤上师的人，说他是对的，并追随他。没有理解秘密口诀，学生没有做到，反而责怪上师。对于源自传承的口诀，不认为是无误的，反而相信并执着于掺杂了自己编造的虚假之物。为了维护低劣的见解者。当出现这样的时代，就在开示意义的瞬间，经续佛陀感到恐惧和憎恨。声闻经部昏厥倒地。天、非天、罗刹众，对于妄加诽谤的人们，此生会遭遇寿命的障碍，最终堕入大恶道。各种恐惧会降临到他们身上。头身碎裂成千片。持明者们会舍弃他们。因此，极其秘密的意义，难以找到具器弟子。如是说。口诀大圆满教法出现，在讲解了义见时，持低劣见解的伪装者们，自称是咒师的邪见者，以及执着于不了义乘的人们，当出现嗔恨的时代，会互相攻击谩骂等。以及，普贤见解的了义，不是为了维护情面，不是伪装，毫不畏惧地宣讲此正法，毫无畏惧是勇士中的 श्रेष्ठ (śreṣṭha, श्रेष्ठ， श्रेष्ठ， 最殊胜)。无有恐惧，无有错谬。