English
From the practice of quiescence, one will be joined with the luminosity of the meaning of the path of seeing. Thus, the paths of Sutra and Tantra differ only in terms of speed, but ultimately converge on the same essential point. In short, the awareness of the unborn, primordially pure ground, within the state of the Dharmakaya of clear light and emptiness inseparable, is the arising of the appearance of the Sambhogakaya of luminosity. Now, this has been manifestly established through the practice of Tögal and Sordé, and the Dzogrim of the arising of the illusory body from the luminosity at the end of the three appearances. Therefore, there is no dispute as to whether the three Kayas are spontaneously present or not. The appearance that they are not the three Kayas of the fruition is due to the power of adventitious obscurations that have not been purified. However, since the essence of the Dharmadhatu is established as being without obscurations from the beginning, the state of the ground and fruition is established as being inseparable, and the intention of primordial Buddhahood is ascertained. When the habituation to appearances is perfected, it manifests in a way that the state and appearance are in harmony, and this is also becoming enlightened again, and these two are not contradictory. All elaborations are pure from the beginning, or from the very start, and the nature of reality, which is the inseparable resonance of self-luminous clarity, pervades all of samsara and nirvana. Because the nature of reality can manifest anything from nothing, the equality of samsara and nirvana, without distinction, is spontaneously established as the Dharmakaya. Therefore, no matter how the immeasurable magic of the various appearances of samsara and nirvana is transformed, they arise solely from the activity of consciousness and wisdom. In terms of appearance: when only consciousness acts, it is the impure ground; when consciousness and wisdom act together, it is the path of both impurity and purity; when only wisdom acts, it is the state of the utterly pure fruition. These three states are distinct. On the path, according to the general Tantric texts, the first of the two stages of completion, with signs and without signs, is the contemplation of the subtle bindus of Guhyasamaja and all similar things. Although this is the case, it leads to the co-emergent wisdom of the meaning of the completion stage, so the name of the result is applied to the cause, but it is not the actual completion stage, but belongs to the generation stage. The understanding of emptiness, which is guided by the analysis of study and reflection, is established as formless yoga in the outer tantras, but it is free from the four extremes of elaboration. It is definitely not the object of nihilistic negation and conceptual thought.
Chinese
如果最初没有生起对远离四边戏论的定解，却急于修持圆满次第，那么对于这种混乱，除了进行破除性遮盖的扩展之外，还能做什么呢？但这样的圆满次第并非经续所说，而是分别念的造作。无上瑜伽的无相瑜伽，是结合四喜和四空的融乐所生的俱生智。通过各自的觉性体验这种乐空无别，从而生起对远离四边的真如的定解。但这只是比喻智慧，而非真实意义，因为它只是由有迁变的乐和未成立的自性所区分的分别念境。真实意义的无相，是所有分别念止息的尽际光明空性。这本来就是一切法之实相的俱生智。如果体验了它，就不可能存在比这更殊胜的空性和实相。要现量体验它，事后推测的分析毫无意义，就像亲眼见到火，就不需要用烟的征兆来表示它一样。时轮金刚的圆满次第并非有相，而是无相瑜伽。它是黑暗和虚空观修的所依，但并非作意，即使身体的姿势和观修没有改变，也要舍弃其他的作意。然而，因为有身心的运作，如果按照下部密续，似乎无作的道路更容易，但相对于大圆满而言，它是有作的。尽管如此，它比通过细微脉等道路引导光明义智慧要容易且深刻得多。如果见到光明的征兆，就能控制风息，并由融乐引导，最终获得不变的乐，以及引导殊胜空性双运，这就是真实意义的俱生智。比喻智慧与识蕴的部分、有为法和分别念的部分相混杂。这因为是智慧、无为法和不分别的自性，所以是一切法之实相的本来俱生的胜义谛。如果这是有为法，就必须属于极微和刹那之法，但因为它超越了这些，所以是不变的自性之乐。如果说乐是感受，又怎么会是常恒呢？本体是
English
If, in the beginning, one has not generated certainty about being free from the elaborations of the four extremes, and yet hastily engages in the practice of the completion stage, then what else can be done for such confusion other than to expand on the negation of existence? However, such a completion stage is not what is taught in the tantras; it is merely a fabrication of conceptual thought. The formless yoga of unsurpassed yoga is the co-emergent wisdom brought about by the melting bliss that combines the four joys and the four emptinesses. Experiencing this very bliss-emptiness indivisibility with one's own awareness, one generates certainty about the suchness that is free from the four extremes. However, this is merely example wisdom, not the actual meaning, because it is merely a conceptual object distinguished by the bliss that is subject to change and the nature that is not yet established. The formless of actual meaning is the ultimate clear light emptiness in which all conceptual thoughts cease. This is inherently the co-emergent reality of all phenomena. If one experiences it, there is absolutely no other emptiness or reality that is superior to it. To experience it directly, retrospective analysis is meaningless, just as when one sees fire directly, there is no need to indicate it with the sign of smoke. The completion stage of the Kalachakra is not with signs; it is formless yoga. It is the support for the contemplation of darkness and space, but it is not even mental activity. Even though the physical posture and contemplation do not change, one abandons other mental activities. However, because there is effort of body and mind, if one follows the lower tantras, the path of non-effort seems easier, but in relation to Dzogchen, it is with effort. Nevertheless, it is much easier and deeper than the path of guiding the wisdom of clear light meaning through subtle channels and so forth. If one sees the signs of clear light, one gains control over the winds, and through the melting bliss, one ultimately attains the unchanging bliss, and the union of supreme emptiness, which is the co-emergent of actual meaning. The example wisdoms are mixed with the aspects of consciousness, compounded phenomena, and conceptual thought. This, because it is the nature of wisdom, uncompounded phenomena, and non-conceptualization, is the inherently co-emergent ultimate reality of all phenomena. If this were compounded, it would have to belong to the phenomena of atoms and moments, but because it transcends these, it is the bliss of unchanging nature. If bliss is said to be a feeling, how could it be permanent? The essence is
Chinese
即使是当下，也不是恒常的，因为超越了刹那之法。因此，即使没有所有变化的痛苦，但由于胜义空性存在于安乐的自性中，所以是没有有为过失的不变安乐。孩子们虽然认为空性是非有为法，但如果说安乐和光明是觉性，就会觉得是不常的显现，想要不常和常有双运，这真是可笑。空性是远离一切边的大无为法，如果它是纯粹的空，那就没有超出分别的境地，也没有超出无实有，但具足一切殊胜的空性，本来就与所有光明景象相连。虽然从乐空的侧面分别安立，但实际上没有差别，通过不变和具足一切殊胜的差别，显示了乐空本来就不可分割的实相。在大圆满中，介绍觉性空性本初自生的智慧，那就是介绍实义的俱生智慧。对此生起定解，就与大资粮道有缘。习惯了就是体验加行道，证悟就是见道，能力圆满就是修道，二障灭尽就是究竟道。因此，如果说不变安乐和具足一切殊胜空性的双运是实义的俱生，那么一切法的实相和心性中本来就存在，如果不是本来就有的，而是突然出现的，怎么能成为俱生呢？因此，即使这样的法性本来就存在于心性中，但由于突然出现的障碍所遮蔽而无法显现，通过方便道使其显现。密咒是通过其他途径显现的道，时轮金刚瑜伽是直接显现的道，大圆满妥噶是无勤显现的道。如果执着于这两种道的明光征相，就能使智慧达到圆满。通过时轮安乐智慧引导的实义俱生，稍微通过努力来体验。大圆满从现在开始介绍，生起定解后通过修持而显现。因此，这两者也稍微有远近的差别。有些孩子这样认为：时轮的空形是通过修持产生的，所以是殊胜的，而大圆满的心性介绍是低劣的，这种说法非常不合理。这是因为没有区分时轮的乐空双运道次第和大圆满的觉性空性双运道次第的过失。其中，时轮的乐空双运是，通过修持许多方便的次第，以安乐的智慧使空性显现。而大圆满的觉性空性双运是，不需要任何方便，仅仅介绍觉性为空性，就能成就一切。因此，需要许多方便和不需要方便，这两者是有差别的。例如，就像商人去大海和发现宝藏的区别一样。其中，有些人依靠时轮的乐空双运道而证悟了大圆满的意义，这就像商人去大海后发现了珍宝一样。有些人依靠大圆满的觉性空性双运道而证悟了时轮的意义，这就像发现了宝藏后做生意一样。因此，两种道都没有差别，取决于个人的根器和意乐。其中，时轮的乐空双运道，因为需要修持许多方便，所以是困难的。而大圆满的觉性空性双运道，因为不需要任何方便，所以是容易的。其中，时轮的乐空双运道，因为以安乐的智慧使空性显现，所以是快速的。而大圆满的觉性空性双运道，因为仅仅介绍觉性为空性，就能成就一切，所以是缓慢的。其中，时轮的乐空双运道，因为以安乐的智慧使空性显现，所以是深奥的。而大圆满的觉性空性双运道，因为仅仅介绍觉性为空性，就能成就一切，所以是广大的。其中，时轮的乐空双运道，因为以安乐的智慧使空性显现，所以是低劣的。而大圆满的觉性空性双运道，因为仅仅介绍觉性为空性，就能成就一切，所以是殊胜的。因此，两种道都没有差别，取决于个人的根器和意乐。