English
Even the present moment is not constant, as it transcends momentary phenomena. Therefore, although all the pains of change are absent, since ultimate emptiness exists in the nature of bliss, it is unchanging bliss without the faults of conditioned existence. Children may think that emptiness is unconditioned, but if they say that bliss and clarity are awareness, they will think that impermanence is clear, and wanting to combine impermanence and permanence is a cause for laughter. Emptiness is the great unconditioned, free from all extremes. If it were merely empty, it would not transcend the realm of thought, nor would it transcend non-existence. However, emptiness endowed with all supreme aspects is inherently endowed with all clear light appearances. Although these are separately posited from the perspective of bliss and emptiness, in reality there is no difference. By distinguishing between unchanging and endowed with all supreme aspects, it shows the state where bliss and emptiness are inherently inseparable. In Dzogchen, the introduction to the primordial, self-arisen wisdom of awareness-emptiness is the introduction to the co-emergent wisdom of meaning. Generating certainty in this is equal to being connected to the great accumulation path. Familiarity leads to the experience of the joining path, realization is the seeing path, perfected skill is the meditation path, and the exhaustion of the two obscurations is the ultimate path. Therefore, if the union of unchanging bliss and emptiness endowed with all supreme aspects is the co-emergent of meaning, then it must inherently abide in the nature of all phenomena and the nature of mind. If it were not originally present but suddenly appeared, how could it be co-emergent? Therefore, even though such a nature inherently abides in the nature of mind, it is obscured by sudden obscurations and does not appear. When it is made clear through skillful means, there is the path of clarity through other tantric methods, the path of direct clarity through the Vajra Yoga of Kalachakra, and the path of effortless clarity through Tögal of Dzogchen. If one perseveres in the signs of clear light on those two paths, one will perfect wisdom. The co-emergent of meaning, guided by the bliss-wisdom of Kalachakra, is experienced somewhat through effort. Dzogchen introduces it from the present, and by generating certainty and meditating, it becomes manifest. Therefore, these two also have some distance between them. Some children think that the emptiness-form of Kalachakra is superior because it arises from meditation, while the introduction to the nature of mind in Dzogchen is inferior. This is very unreasonable. This is because of the fault of not distinguishing between the stages of the path of bliss-emptiness union in Kalachakra and the stages of the path of awareness-emptiness union in Dzogchen. Among these, the bliss-emptiness union of Kalachakra is that emptiness is made manifest by the wisdom of bliss through accomplishing many stages of skillful means. The awareness-emptiness union of Dzogchen is that everything is accomplished simply by introducing awareness as emptiness, without needing any skillful means. Therefore, there is a difference between needing many skillful means and not needing skillful means. For example, it is like the difference between a merchant going to the ocean and finding a treasure. Among these, some rely on the path of bliss-emptiness union of Kalachakra and realize the meaning of Dzogchen, which is like a merchant going to the ocean and finding jewels. Some rely on the path of awareness-emptiness union of Dzogchen and realize the meaning of Kalachakra, which is like finding a treasure and becoming a merchant. Therefore, there is no difference between the two paths, it depends on the individual's intelligence and inclination. Among these, the path of bliss-emptiness union of Kalachakra is difficult because it requires accomplishing many skillful means, while the path of awareness-emptiness union of Dzogchen is easy because it does not require any skillful means. Among these, the path of bliss-emptiness union of Kalachakra is fast because it makes emptiness manifest through the wisdom of bliss, while the path of awareness-emptiness union of Dzogchen is slow because everything is accomplished simply by introducing awareness as emptiness. Among these, the path of bliss-emptiness union of Kalachakra is profound because it makes emptiness manifest through the wisdom of bliss, while the path of awareness-emptiness union of Dzogchen is vast because everything is accomplished simply by introducing awareness as emptiness. Among these, the path of bliss-emptiness union of Kalachakra is inferior because it makes emptiness manifest through the wisdom of bliss, while the path of awareness-emptiness union of Dzogchen is supreme because everything is accomplished simply by introducing awareness as emptiness. Therefore, there is no difference between the two paths, it depends on the individual's intelligence and inclination.
Chinese
观修大圆满妥噶时，也会觉得比不上生起次第。观修时轮金刚的乐空双运能生起，觉得不需要观修大圆满智慧，直接指示就够了，这两种观点都是错误的。虽然两者都同样将法性作为道，但法性不是通过新修而成的。如果是新修的，那就成了虚假的、暂时的，因此就低劣了。如果不是新修的，而是指示本来就有的，并展示出来作为道，通过这种方式获得解脱，那么大圆满的道就成为最殊胜的。如果大圆满的智慧没有被指示，就不会证悟；如果没有证悟，就不知道如何观修；如果没有观修，就不会解脱，因此观修能解脱，两者是相同的。大圆满的彻且和妥噶都需要熟悉，但这不是在勤作的道上进行，因为不是通过勤作的道来寻找本初的智慧，而是从无勤的角度进入智慧本身，所以才说是无勤。即使有妥噶的显现，如果不作为道来修持，也不会证悟；如果作为道来修持，那么凭借光明征相的力量，粗重的蕴身融入法界，从而成就意义上的俱生大乐金刚身。因此，不要主要将两万一千风等不清净的脉风明点停留在粗身上，而是要让所有不清净的脉风都自然止息，从而成就真实义智慧身，没有比这更殊胜的了。因此，所有密宗的圆满次第都汇集于时轮金刚圆满次第的要点，而它的终点也汇集于大圆满本身，要知道这样才能达到究竟。然后，显现本初基位的坛城，轮涅迷乱解脱的法界，真实义光明的实相，通过这种方式成就佛果，这可以通过教证和理证来证明。通过闻思的方式，对这个实相生起对法界的定解，积累二资粮，这样才能逐渐显现的道是因的乘，以及通过方便迅速显现的果的乘两种。后者依赖于本尊、咒语等善巧方便，可以在几世中成就，这是外续。依靠自性智慧显现的方法是无上瑜伽。在后者中，以有相的生起次第为主的是父续，金刚身
English
It is also thought that meditating on Tögal of Dzogchen is inferior to the generation stage. It is born from meditating on the union of bliss and emptiness of Kalachakra, and it is thought to be inferior because Dzogchen rigpa does not need to be meditated on but is directly introduced. Both of these are similar in that they make dharmata the path. However, dharmata is not made by newly meditating on it. If it is, then it becomes artificial and temporary, so it is inferior. If it is not, then it is introduced as something that has always been there, and by showing it and making it the path, liberation is achieved, so the Dzogchen path is established as supreme. If Dzogchen rigpa is not introduced, it will not be realized. If it is not realized, then one will not know how to meditate on it. If one does not meditate on it, one will not be liberated, so both are similar in that liberation comes from meditation. Both Trekchö and Tögal of Dzogchen need to be familiarized with, but they do not go on the path of effort, because the primordial wisdom is not sought through the path of effort. It is said to be effortless because one enters into wisdom itself without effort. Even if there is an appearance of Tögal, if it is not made the path, it will not be realized. If it is made the path, then by the power of the signs of clear light, the coarse aggregates are dissolved into space, and the innate great bliss vajra body of meaning is accomplished. Therefore, do not mainly focus on stopping the impure channels, winds, and bindus, such as the twenty-one thousand winds, on the coarse body. Instead, all the impure channels and winds naturally cease, and the body of ultimate wisdom is accomplished. There is nothing more superior than that. Therefore, all the completion stages of all the tantras of secret mantra converge on the key point of the Kalachakra completion stage, and its end also converges on Dzogchen itself. Know that this is how to reach the end. Then, by manifesting the mandala of the primordial ground, the space of samsara and nirvana, delusion and liberation, the reality of ultimate clear light, Buddhahood is achieved. This can be proven by scripture and reason. By generating certainty about the dharmadhatu through hearing and thinking about that reality, and by accumulating the two accumulations, the path that is gradually manifested is the yana of cause, and the yana of result that quickly manifests through skillful means. The latter relies on skillful means such as deities and mantras, and can be accomplished in a few lifetimes. This is the outer tantra. Relying on the method of manifesting the wisdom of one's own nature is the unsurpassable yoga. In the latter, the father tantra is the one in which the generation stage with objects is the main one, the vajra body
Chinese
将命脉要害之处击中，生起母续。以无二智慧为道，双运的三种命脉。对于后者，也通过引导业风等所摄持的识和智慧之风，来寻求智慧的时轮。唯以智慧风和光明心为道的大圆满之究竟。因此，将真俗二谛无别的实相，即一切殊胜具足的空性，作为原始本基的光明。对此，作为修持的道之次第，长道是二资粮双运的因之乘，近道是幻光双运的密咒乘，究竟是本来清净任运成就双运的大圆满，如果这样区分，则是宗派的甚深要义。因此，那些单眼之人以分别杂乱的邪见和怀疑的言辞，如果以通达大圆满续部意义的智慧来观察，则会超越他者的范畴，并且只会显明大圆满的伟大之处。总而言之，如果问本基自性清净光明的法性是否是佛？是自性清净的佛，如果从自性实相的角度来说，则是本来清净且功德任运成就，无法新产生，因为是非造作，所以也说是佛。如果从显现的角度来说，如果具有本基的补特伽罗被道的因缘所摄持，则以解脱之基而证得解脱之处，所以说是具有二种清净的佛。那么，是否有具有染污的佛呢？如果从实相的角度来说没有，但从不净显现的真如来说，则说是具有染污。因此，如果从实相或显现的任何一种承许的角度来说，则与另一种不相符。如果是佛，则已经断除了染污，所以现在没有可断除的，也不需要努力修道。如果不是佛，则是本来不净，功德没有任运成就，并且会变成本基上没有的新生佛，是造作的。因此，为了分开承许而说，在某一方面，不是佛，也不是非佛，不是清净，也不是非清净，像这样即使说没有片面的承许，名言也不相违，因为真俗二谛各自的
English
Hitting the vital points of the life force, the Mother Tantra arises. The three lineages of union, which use non-dual wisdom as the path. In the latter case, too, the Kalachakra seeks wisdom by guiding the winds of consciousness and wisdom, along with the winds of karma. The ultimate of the Great Perfection, which uses only the winds of wisdom and the clear light mind as the path. Therefore, the reality of the inseparability of the two truths, the emptiness that possesses all perfections, is made the original clear light of the ground. To this, the stages of the path of application are: the long path is the Vehicle of Cause of the union of the two accumulations; the near path is the Vehicle of Mantra of the union of illusion and light; and the ultimate is the Great Perfection of the union of original purity and spontaneous accomplishment. If these are distinguished, it is the essential point of the philosophical tenets. Therefore, if those one-eyed ones examine all the confused and distorted wrong views and doubts with the wisdom that sees the meaning of the Great Perfection Tantra, they will surpass the realm of others and will only reveal the greatness of the Great Perfection. In short, if one asks whether the Dharma nature of the ground, the self-nature, the pure clear light, is the Buddha, it is the Buddha of self-nature purity. If one considers it from the point of view of the self-nature reality, it is primordially pure and its qualities are spontaneously accomplished, and it cannot be newly produced, because it is unconditioned, so it is also said to be the Buddha. If one considers it from the point of view of appearance, if the individual who possesses the ground is seized by the conditions of the path, then by making the basis of liberation the place of liberation is attained, so it is said to be the Buddha who possesses two purities. So, is there a Buddha with obscurations? If one considers it from the point of view of reality, there is not, but from the impure appearance of suchness, it is said to have obscurations. Therefore, if one takes the point of view of either reality or appearance, it does not agree with the other. If one is a Buddha, then one has already abandoned obscurations, so there is nothing to abandon now, and there is no need to strive on the path. If one is not a Buddha, then one is primordially impure, one's qualities are not spontaneously accomplished, and a newly arisen Buddha who does not exist on the ground will become conditioned. Therefore, in order to separate the assertions, in one aspect, one is not a Buddha, nor is one not a Buddha, one is not pure, nor is one not impure. Like this, even if one says that there is no one-sided assertion, the terminology is not contradictory, because the two truths are separate.