English
This is because the realization and non-realization of the nature of all phenomena are determined by themselves, and not by anything else. Therefore, whether it is at the time of not entering the path, or at the time of entering the path, the unchanging co-emergent wisdom of the Dharma nature is not something that has never existed, nor is it something that changes. Therefore, some people must rely on the complete stage with signs in order to manifest the meaning of the complete stage without signs, the co-emergent wisdom. It is impossible to realize it only by relying on the secret instructions of the path of liberation. For example, if you do not first manifest the path of the Hearers, you cannot realize the Great Vehicle; if you do not first study Mind-Only, you cannot realize the meaning of the Middle Way; if you do not first study the path of the Middle Way, you cannot enter the Mantrayana; similarly, if you do not first study the generation stage and the complete stage with signs, you cannot enter the complete stage without signs. Moreover, some people, even if they practice without signs, cannot completely believe in the self-manifesting clear light path, and thus cannot eliminate sectarian disputes. Because sentient beings' faculties, abilities, and thoughts are different, the Buddha also taught the three vehicles. Just as the Great Vehicle itself also taught five ways, such as using an animal cart to carry goods. Although it is possible that one cannot manifest the meaning of clear light without relying on the complete stage with signs, it is not always the case. For example, even if one has not first studied the Middle Way, there may be people like Indrabhuti in the Vajrayana who have a definite lineage and sharp faculties, which cannot be denied. Therefore, without having to rely on the complete stage with signs, one can recognize the co-emergent wisdom by the power of the primordial ground, the great Dharmakaya, which is inherently present, and by the guru's secret instructions and the transference of blessings. Although the lower tantras cannot do this due to the secrecy of their secret instructions, in Dzogchen, since it is not explicitly hidden, there is no need to first study the Middle Way, etc. If one recognizes the co-emergent wisdom, it includes the meaning of entering the Middle Way. Therefore, this swift, easy, and meaningful path, as it is said, "In a single moment, one becomes fully enlightened," does not require the practice of countless eons like the Sutra path, but can be accomplished in one lifetime through the Mantrayana, and the skillful means of the Mantrayana with signs.
Chinese
对于圆满次第，长期专注于要生起的智慧，由于上师的口诀能使它在自身中得到认识，因此确信大圆满的道路是殊胜的。像这样认识的时候，与其让俱生本有的智慧得到认识，还不如让气进入中脉。证悟之后，通过串习，在行持道位的方式上，由于勤奋程度的差异，直到亲眼见到实义光明之间都有很大的差别。此后在圣者的地位上都可以。同样，有相的圆满次第，收摄气和用细微明点长期修持的光明之显现，与通过无勤作和束缚在短时间内成就相比，从现在开始将最为清净和殊胜的光明之显现作为道用，即使在大圆满的续部中，除了极密口诀之外，其他地方也没有宣说，是隐秘的法。像这样，如果认识了本来清净的觉性，并且获得了任运成就的光明之显现双运的体验，那么就会自然而然地获得如金刚乘续部大海般的果实，并且获得密咒体验的究竟，以及达到念诵的极致。再说，这个光明的征相显现，如果是法，那么必然是恒常存在或不存在。因为是无因的显现。如果这样说，那么对于这个显现来说，没有产生它的因，因为是空色。就像毛发一样。胜义空性会新产生。就像这样。显现的因是存在的，因为光明自性的光辉本身就是显现的因，并且存在心的缘。如果显现的因不是显现的生因，那么就不是，就像水中天空的影像一样，给予了产生错觉。就像这样。那么，如果一切法都像这样，普遍存在无因无缘的显现，只是空色，那么如果对真实义进行这样的分析，那么一切法也都会变成无有显现的空色，无基无根，最终相同，因为是无生的。如果一切法都只是无有之显现，那么不应理的是，错觉与非错觉以及事物存在与不存在。在胜义中是这样认为的。在世俗中，不存在这样的过失，因为暂时是在心的面前所作。
English
Regarding the Completion Stage, by focusing for a long time on the wisdom that is to arise, one gains certainty that the path of Dzogchen is supreme because the guru's instructions enable one to recognize it in oneself. When one recognizes it in this way, there is nothing more to do than to recognize the co-emergent, innate wisdom, even if the winds enter the central channel. After realization, through familiarization, in the way of traversing the bhumis and paths, there is a great difference due to the difference in the amount of effort, up to the point of directly seeing the clear light of meaning. After that, anything is acceptable on the level of the noble ones. Similarly, the clear light appearances of the Completion Stage with signs, the gathering of winds, and the long practice with subtle bindus, are far more pure and supreme than achieving them in a short time through effortless action and binding. From now on, taking the self-arisen clear light appearance, which is most pure and supreme, as the path, even within the tantras of the Great Perfection, it is not taught elsewhere except in the most secret instructions, and it is a hidden dharma. In this way, if one recognizes the awareness of original purity and gains the experiential understanding of spontaneous accomplishment, the appearance of clear light, the union, then one will naturally attain the fruit like an ocean of Vajrayana tantras, and one will attain the ultimate of mantra experience, and one will have perfected the foundation of recitation. Furthermore, this sign appearance of clear light, if it is a dharma, then it must be either always existent or non-existent. Because it is an appearance without a cause. If you say that, then for this appearance, there is no cause that produces it, because it is emptiness-form. Like a hair ornament. Perfect emptiness will be newly produced. Like that. The cause of appearance exists, because the radiance of the clear light itself is the cause of appearance, and there is the condition of mind. If the cause of appearance is not the cause of producing appearance, then it is not, like the reflection of the sky in water, it gives the illusion of being produced. Like that. Then, if all phenomena are like that, pervaded by appearance alone, emptiness-form, without cause and without conditions, then if one analyzes the true meaning in that way, then all phenomena will also be the same in the end, being non-existent appearance, emptiness-form, without foundation and without root, because they are unborn. If all phenomena are just non-existent appearances, then it is unreasonable to assert that there is delusion or non-delusion, and that things exist or do not exist. In the ultimate sense, we assert that. In the conventional sense, that fault does not exist, because it is temporarily done in the face of the mind.
Chinese
因此，对事物和非事物进行命名。即使那样，空色也不会成为实体。因此，它不会永远存在或不存在，因为它与不同的心识相关联，并且有时会在地点和时间上显现。如果它这样显现，为什么不会变成无常呢？如果有人认为毛发是无常的并且是真实的，那就接受它吧。否则，这个也和那个一样。如果说毛发幻觉和毛发幻觉是幻觉，那么空色光明之显现必须是无误的纯净显现，那怎么能一样呢？区分幻觉和非幻觉的方式是：在名言的心识中，仅仅是显现而没有对境的是空色，或者说是实色，因此区分幻觉和非幻觉的方式是：在名言的心识中，通过能否起作用来区分。虽然显现，但不能起作用的无有显现，相对于另一者来说，被称为幻觉。如何是幻觉呢？毛发显现为头发，虽然是幻觉，但并没有变成头发。此外，从普通显现中，由烦恼所产生的因，是由无明所产生的幻觉显现。而光明的征象，是从法性的自然状态中产生的，不是由无明等烦恼，以及由其积累的业所产生的纯净显现，因此其自性不依赖于幻觉的因。然而，即使是法性的征象显现，如果不认识到我无我的法性自然状态的自显现为空色，也可能成为有境心识的幻觉基础。就像最初从光明显现中产生幻觉一样，现在也是如此。就像许多密咒行者错误地认为形状和颜色是具有实体和无常性质的事物一样，就像绳子被误认为蛇一样。因此，如果认识到一切显现都是自显现，并且像无根无基一样，仅仅是显现的遮蔽自性，那么轮回的内外器情世界的一切显现都不会成为幻觉的基础，就像将花绳认识为花绳一样，就像佛陀一样。因此，为了使光明的一切相圆满次第成熟，必须认识自明智慧，如果不能认识它，即使生起与三界尽头的光明相似的显现，也会有微细的执着者，以及将无云晴空视为对境的能取所取
English
Therefore, things and non-things are named. Even so, empty form does not become a substance. Therefore, it does not always exist or not exist, because it is related to different minds, and sometimes appears in places and times. If it appears like that, why wouldn't it become impermanent? If someone thinks that hair is impermanent and real, then accept it. Otherwise, this is the same as that. If it is said that hair illusions and hair illusions are illusions, then the appearance of empty form luminosity must be an unerring pure appearance, so how can it be the same? The way to distinguish between illusion and non-illusion is: in the mind of nomenclature, what is merely appearance without an object is empty form, or real form, so the way to distinguish between illusion and non-illusion is: in the mind of nomenclature, it is distinguished by whether it can function or not. Although it appears, the non-existent appearances that cannot function are called illusions in relation to the other. How is it an illusion? Hair appears like hair, although it is an illusion, it does not become hair. Furthermore, from ordinary appearances, the cause produced by afflictions is the illusory appearance produced by ignorance. And the signs of luminosity arise from the natural state of Dharma, not from ignorance and other afflictions, and the pure appearance produced by the karma accumulated by them, so its nature does not depend on the cause of illusion. However, even the signs of the Dharma nature may appear, if one does not recognize the self-appearance of the Dharma nature of selflessness as empty form, it may become the basis of illusion for the objective mind. Just as illusions arise from the appearance of light at first, so it is now. Just as many mantra practitioners mistakenly think that shapes and colors are things with substance and impermanent nature, just like a rope mistaken for a snake. Therefore, if one recognizes that all appearances are self-appearances, and like rootless and baseless, merely the obscuring nature of appearance, then all appearances of the inner and outer world of samsara will not become the basis of illusion, just like recognizing a variegated rope as a variegated rope, just like the Buddha. Therefore, in order for the complete stage of all aspects of luminosity to mature, one must recognize self-aware wisdom, and if one does not recognize it, even if an appearance similar to the luminosity at the end of the three realms arises, there will be subtle grasping, and the grasper and the grasped who regard the cloudless sky as an object
Chinese
因为没有从我执中解脱，怎么会生起这样的光明自性呢？因为没有止息能取和所取。因此，显空双运的光明大界中，虽然没有这是什么的局限性的显现，但是在无别平等的状态中，并非没有圆满一切相的遍及一切的慈悲，就像水晶的自光一样。因此，必须理解为无显现的空性和有显现并不矛盾。因为三时平等圆满佛陀的观察，一切方位于一刹那圆满，没有局限性。因此，他的智慧转变处是不可思议的。在时间和方位上有局限性的面前，自性光明本身虽然不离四时平等圆满不可思议的自性，但是在未获得究竟转变的有境面前，有显现不显现、广大狭小、清净不清净等各种各样的显现，但基的自性不会变成各种各样。因此，即使是错乱，也不会从法性的状态中实际动摇，但是由于自己的显现错乱，自己束缚自己，像做梦一样体验轮回的显现，这是由自己的心所决定的。如经中所说：“除了分别念之外，没有什么叫做轮回。”因此，由于分别念，没有认识到一切法仅仅是无根无基的显现，而观察显现的方式，认为这是实有，这是非实有，这是我，这是他等等的分别念的显现是错乱的显现。如果正确地观察，法性本初基位的实相自性光明究竟处，就是将错乱返回到基位，这就像《时轮经》中所说：“从哪里生起三有的一切变化，人主又 తిరిగి 融入哪里。”我无我平等性的状态中错乱。法性自光向外明显生起时，执着为能取所取而错乱。安住于法性的自性状态，因为法性本来没有错乱，所以一切暂时的错乱都返回到基位，如上详细所示。像这样的法性光明，具足一切殊胜的空性，通过随念以理智修习是经道，现量确定是密咒的圆满次第，但是圆