English
For those, such things will occur: From the essence of the Great Perfection view, the tantra of the vast expanse of space, it says: Although the Great Perfection, unborn, is profound in meaning, it is a great sin for those who do not realize it. Like a precious jewel that is hard to find, the wicked people of the later times, with their strong impulses, short tempers, and intense feelings, will not believe in the meaning of the Buddha's words. They will feed on the ornate words of many scriptures, seeking profit and fame even more than enlightenment. Because of their great laziness, the signs of accomplishment will be distant. Striving to enter and then abandoning it will be an obstacle. They will regard the definitive meaning as important. They will falsely accuse the words of truth. They will be meticulous in words but coarse in meaning. They will be eager to show off their learning and contemplation. Knowing but not practicing, they will easily abandon it. They will mix and adulterate the upper and lower scriptures. They will regard worldly dharmas that are not the Buddha's teachings as important. They will sell profound instructions as merchandise. For those who understand the few words that are profound and go to the depths, they will not make the effort to understand thoroughly, but instead, they will be angry and say it is coarse. Without taming their minds with the instructions, they will not believe that they can realize it just by that, and they will establish theories. Although they say a lot, it is meaningless, and they boast of being wise, proclaiming their own virtues. For those who slander the guru, they say he is right and follow him. Without understanding the secret instructions, the student does not do it and blames the guru. For the instructions that come from the lineage, they do not consider them to be unerring, but instead, they believe in and cling to things that are mixed with their own fabricated falsehoods. They protect the faces of those with inferior views. When such a time occurs, at the very moment of revealing the meaning, the sutras and buddhas feel fear and hatred. The Shravaka sutras faint and fall to the ground. Gods, asuras, and rakshasas, for those who falsely accuse, in this life, they will encounter obstacles to their lifespan, and ultimately fall into the great hell. Various fears will come upon them. Their heads and bodies will be shattered into thousands of pieces. The vidyadharas will abandon them. Therefore, the extremely secret meaning is difficult to find a worthy disciple. Thus it is said. The teaching of the Great Perfection of instructions will arise, and when explaining the definitive meaning view, the pretenders with inferior views, the heretics who claim to be mantra practitioners, and those who cling to the provisional meaning vehicle, when a time of hatred arises, they will attack and curse each other, and so on. And, this definitive meaning of the Samantabhadra view, not to protect faces, not to pretend, fearlessly proclaiming this true dharma, being fearless is the श्रेष्ठ (Tibetan: མཆོག, Sanskrit: śreṣṭha, Devanagari: श्रेष्ठ, Romanized Sanskrit: śreṣṭha, meaning: most excellent) among warriors. Without fear, without error.
Chinese
祈请上师！祈请善逝的加持！空行护法更不用说。损害不能侵入，福德增长。等等。在《大圆满虚空藏续》中说：如果没有口耳相传的诀窍，即使自己用分别念来衡量，也无法理解这个教言。因此，由于没有教言和口诀，没有口耳相传的上师，自己没有确定的意义，度化他人和自己都会堕落。等等。还有许多没有缘分的人像声音一样行事，转生恶趣的历史。由于自己的分别念不一致，对于自明二元的智慧，执着于是与非，争论只会增加。不会被他人摧毁，就像狮子的身体自己毁灭一样。因为我承认你是我的儿子，所以会摧毁这个秘密的教言。那又会如何变化呢？等等，广说。是世间颠倒的知识。即使修持光明觉性，也不会成就，只会变得空虚。等等。在《智慧秘密明灯宝鬘续》中说：邪见是法的魔。执着于无自性，用因来寻找自生。对于无为，什么也不是，用执着的思想来衡量。对于无行成就的果，用道来行走，玷污了无行。因此，对于无为之法，用邪分别念来执着，无论如何思考都不是，所以安住于不思议的自性中。这样说等等，与这些方式相似，出现了所谓大圆满有为的宗派的雷声。我的上师蒋扬钦哲旺波曾说：所谓大圆满有为，仅仅这一句话就与大圆满的基础、道路和结果的所有要点相违背。这表明，即使圣者们不喜欢，现在也没有人仅仅因为知道从嘴里说出什么就认为是佛法，而不去分析它是否符合宁玛派佛法的要点，这已经达到了仅仅是佛法形象的边缘，这表明普贤王如来的意旨不会长久存在，这是一个非常悲伤的境地。所谓的大圆满是第四灌顶
English
Pray to the Guru! May the Sugatas bestow their blessings! What need is there to mention the Dakinis and Dharma Protectors? Harm cannot penetrate, and merit increases. And so on. In the Dzogchen Nammkhai Nyampei Gyü (Tantra of Great Perfection Co-extensive with Space): If you do not possess the oral transmission of pith instructions, no matter what you contemplate with your own intellect, you will not realize this teaching. Therefore, without teachings and instructions, a teacher without oral transmission, having no certainty of meaning for himself, both liberating others and himself will be a cause for downfall. And so on. There are also many histories of the uninitiated acting like mere sounds, being born in the lower realms. Because one's own discordant thoughts, towards the self-luminous, non-dual wisdom, grasping at "is" and "is not", contention only increases. It will not be destroyed by others, like a lion's body destroying itself. Because I have acknowledged you as my son, I will destroy this secret teaching. How will that come about? And so on, it is extensively taught. It is worldly, inverted knowledge. Even if one meditates on the clear light of awareness, it will not be accomplished, it will only become empty talk. And so on. In the Yeshe Sangwai Drönma Rinpoche Menngag-gi Gyü (Precious Lamp of Secret Wisdom, Tantra of Pith Instructions): Wrong views are the demons of Dharma. Grasping at what has no essence, seeking self-arisenness through causes. For the unmade, it is nothing at all, contemplating with a mind that grasps at everything. For the spontaneously accomplished fruit that is beyond going, defiling the ungone by going through paths. Therefore, towards the unmade reality, with a mind that grasps at wrong thoughts, no matter how you analyze, it is not, so abide in the unanalyzed nature. It is said, and so on, in accordance with these ways, this thunderous voice of the so-called Dzogchen Dudjé (Great Perfection Artificially Produced) school has arisen. My Lama Jamyang Khyentse Wangpo said: "The mere phrase 'Dzogchen Dudjé' contradicts all the essential points of the ground, path, and fruition of Dzogchen." This shows that even though the holy ones do not approve, nowadays no one even bothers to analyze whether it accords with the essential points of the Nyingma Dharma, but merely knowing how to say whatever comes out of their mouths is considered Dharma, reaching only the edge of a mere image of the teachings, indicating that the intention of Kuntuzangpo (Samantabhadra) will not last long, which is a very sad state of affairs. The so-called Great Perfection is the fourth empowerment
Chinese
了悟之义乃是明空之智慧。上师开示及确定道之行持即是此。是否为造作之法，此为考察之依据。此乃心性自生之智慧。其与法界无有差别，因法界自性光明。其乃心性本自具足之实相，故为大无为双运。若依彼实相之角度而言，三时诸法皆为平等性，无有迁变。故应理解为远离三时与二取之戏论。然刹那生灭之有为识，并非诸法之实相。若开示彼，又如何能了悟真如？是故大圆满明空之智慧，乃是本初不变之光明。此需从实相之角度衡量。以有为之实相，刹那生灭之方式开示真如，此种说法，大圆满之续部及持明噶饶多吉等传承上师皆未曾宣说。故称大圆满为有为法之论调，实堪一笑，不值一听。如是，通达觉性之瑜伽士，于安住本初法性之时，亦能了知八识聚皆未曾动摇于彼性中。于此，能知与所知无有差别。若细微意为本觉心，则必为本初基光明，因其为三时不变之本初法性。若如是，于本初基光明之时，无有佛陀亦无有众生。如是宣说，于基位本身无有迷乱。亦未曾宣说从迷乱还灭之角度安立解脱之名。若有细微意，为何非为众生？如无色及无想之众生一般。故应承许有迷乱而无解脱。于本初之时，彼细微意是否具有我执与二取？若有，则为具染之轮回心，又怎会是离染光明之心？若本觉心之自性具有染污，则本觉心为轮回所摄，而非涅槃所摄。若如是，心
English
The meaning of realization is the wisdom of clarity and emptiness. The lama's introduction and the determination of the path are this. This is the basis for examining whether it is fabricated or not. This is the self-arisen wisdom of the nature of mind. It is not different from the Dharmadhatu, because the Dharmadhatu is self-luminous. It is the reality that has always been present in the nature of mind, so it is the great unconditioned union. If we consider it from the perspective of that reality, all phenomena of the three times are equal and unchanging. Therefore, it should be understood as being free from the elaboration of the three times and duality. However, the momentary consciousness of conditioned phenomena is not the reality of all phenomena. If that is introduced, how can one realize Suchness? Therefore, the wisdom of clarity and emptiness of Dzogchen is the primordial, unchanging luminosity. This must be measured from the perspective of reality. To introduce Suchness as the reality of conditioned phenomena, which is momentary, is a way that none of the tantras of Dzogchen or the lineage lamas such as Vidyadhara Garab Dorje have taught. Therefore, the assertion that Dzogchen is conditioned is worthy of laughter and not worth listening to. Likewise, when yogis who have realized awareness abide equally in the state of primordial nature, they also realize that all eight consciousness aggregates do not move from that state. In this, there is no difference between what is known and what knows. If subtle mind is the original mind, then it must be the primordial ground luminosity, because it is the primordial nature that does not change in the three times. If so, at the time of the primordial ground luminosity, there are no Buddhas and no sentient beings. As it is said, there is no delusion in the ground itself. It is also not said that liberation is established from the perspective of the reversal of delusion. If there is subtle mind, why is it not a sentient being? Like formless and unconscious sentient beings. Therefore, it must be accepted that there is delusion but no liberation. At the primordial time, is that subtle mind with or without self-grasping and dualistic grasping? If it is with, then it is the mind of samsara with obscurations, how could it be the mind of luminosity without obscurations? If the nature of the original mind has obscurations, then the original mind is included in samsara and not included in nirvana. If so, mind
Chinese
其自性光明是何等。等等与以上所引之教证相违。因此，本心是法性空性，从自性上并非空无一物的角度而言，是光明的心的，称为自生之智慧。空性唯是自明，除此之外，无论有为无为，连极微尘许的相状也不存在。超越了由微尘组成的物质和具有能取所取的明澈而有觉知的识。唯有证悟实相的各自自证才能证悟，与八识毫不相干。由于离戏空性的法性本来就没有任何分别念和相状的能取所取，因此安住于无分别平等性中。因此，它没有任何轮涅、迷悟、自他、始末等二元对立的相状。如《喜金刚续》和比尔瓦巴的《极无戏论》中所说：此无始无中无终。等等所说的心的实相就是如此。虽然从不曾动摇过如此的法性之状态，但是，当从功用显现的突发之风所伴随的分别念之显现生起时，具有二取之心的意念就会因为执着于我而生起八识聚，这就被称为心。由于执着于事物，没有证悟本来的实相，因此就产生了二取迷乱的轮回，漂泊于缘起流转之中。当大乘的不颠倒道证悟本来的意义时，证悟法性，二取迷乱的习气灭尽，这就被称为成佛。因此，法性本初的自性之状态是恒常不变的。被称为本心、光明心、菩提心、法界、自生本住之智慧、俱生大乐、法性实相等不同的名称。如是，一切有情的心中，以法性的方式存在，并且在可以去除遮蔽的状态时，被称为如来藏。因为证悟心的法性就能成佛。同样，也应当了知安立为本心等等的方式。如时轮中所说的非愚昧之空性，并非空无一物的