English
If the path of Madhyamaka is needed as a companion to generate Vipassanā, then although the Śamatha of Mantra can only generate mental images, the extent to which the Samādhi of mental images arises will become the quick path of Vajrayāna. How can another Śamatha that is not a mental image arise quickly? In Vajrayāna, determined by lineage, apart from the means spoken of in Mantra, the wisdom of the wind entering, dissolving, and straightening into the central channel is merely the abiding of the mind, but for what reason is it not possible to see the very nature of things? Therefore, such a system is something that the speaker himself can do by combining it with his own wishes to newly create a tenet, but do not think of it otherwise, because the lineage holder Mañjuśrīkīrti, who was prophesied by the Buddha himself, did not say so. How is it said in that Abridged Tantra, that the great mudrā, which is of the nature of Prapā (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, literal meaning), itself is endowed with all aspects, all excellence, and is special, a characteristic of Mantra that is superior to the emptiness of the analysis of the aggregates, 'Here, in the three realms, the subtle non-form is consciousness, likewise, there is no consciousness itself, the words that the Buddha's wisdom does not abide anywhere' will become the teaching of the Buddhas. Whoever are those who are immutable and separated, who grasp emptiness and view it as emptiness. Therefore, those unchanging, coemergent bodily pleasures spoken of by the chief one are taught in the Mantra Vehicle. This is known. Apart from the wisdom of emptiness that is distinguished by great bliss, no other Madhyamaka analysis is needed, because that itself is the very nature of non-conceptual wisdom. It is also like that: 'The analysis of the aggregates is emptiness, like a water tree, it has no essence. The excellent emptiness of all aspects is not like that.' And so on, it is said endlessly. If Mañjuśrī and Vajrapāṇi Vajragarbha etc. need to have the same view, then it can also be known by conforming to their scriptures, and there is also no Bodhisattva who shows contradiction to the Buddha's words, and if there is, then whoever the speaker is, it is worthy of investigation, and it is not a place to trust only his words. Therefore, Vajrayāna does not need to rely on other paths such as Sūtra, and moreover, it is a supreme quick path that is superior to Sūtra etc.
Chinese
唉！其他人这样认为：仅仅是心光明空性双运，中观也能完全确定。那么，大圆满的道如何是即身成佛的快速道呢？经部道中说，如来藏具有功德本来存在，虽然说是经部和密法的结合方式。但它的存在是依靠佛陀的教言，通过信心来证悟的。这样了解也能舍弃五种过失。但并没有真正宣说当下就确定如来藏自性的道。密法总的道中，通过灌顶使成熟，上师以方便自加持等等的瑜伽修法，以及觉性智慧直指的口诀，所以这两个道为什么会一样快慢呢？特别是光明大圆满的自道中，不依赖于束缚气脉等等的方法，三身任运成就，本初觉性空性的智慧赤裸显现，这样的（道）在中观道中有吗？如果有就相同，没有就不相同。中观确定法界时，虽然说远离戏论的界是法界，但远离戏论的意义，是通过串习二资粮的力量，在见道时显现的。而且见道也是根器敏锐者通过一个无数劫的积累净障才能获得，没有说比这更快获得的。密法中通过灌顶成熟和直指的力量，当下就能直接认识譬喻智慧，依靠它不久就能显现真实智慧，所以这两个道怎么会一样快慢呢？难道没有说因陀罗部底这样的瑜伽士是顿悟道吗？那也是在密法父续母续中，通过气融入中脉的力量，显现智慧的道，引用有勤作的譬喻智慧，依靠它在此生显现真实智慧，经部没有这样的方便。要显现的譬喻和真实智慧，也是自己的本初光明心性之义。像这样确定光明的心的方便和直指，中观中有吗？想一想！光明本初的心如何显现为报身和化身的方式，
English
Alas! Others think like this: Even the Madhyamaka can completely ascertain the union of clarity and emptiness of mind. So, how is the path of Dzogchen the swift path to achieve Buddhahood in one lifetime? In the Sutra path, it is said that the Sugata-garbha possesses qualities that are inherently present, although it is said to be a combination of Sutra and Tantra. However, its existence is realized through faith based on the Buddha's teachings. It is said that by understanding it in this way, one can abandon the five faults. But there is no actual teaching of a path that directly ascertains the nature of the Sugata-garbha from the present moment. In the general path of Tantra, one is matured through empowerment, and the guru provides yogic practices such as methods, self-blessings, and so on, as well as pith instructions for directly pointing out awareness and wisdom. So why would these two paths be equally fast or slow? In particular, in the self-path of luminous Great Perfection, without relying on methods such as binding the winds, the spontaneous accomplishment of the three kayas, the primordial wisdom of rigpa-emptiness, appears nakedly. Does such a thing exist in the Madhyamaka path? If it exists, they are the same; if it does not, they are not equally fast or slow. When Madhyamaka ascertains the Dharmadhatu, although it is said that the sphere free from elaboration is the Dharmadhatu, the meaning of freedom from elaboration is manifested in the path of seeing through the power of familiarizing oneself with the two accumulations. Moreover, even that path of seeing is attained by those with sharp faculties through the accumulation and purification of one countless eon; it is not said to be attained faster than that. In Tantra, through the power of maturation through empowerment and direct introduction, one can directly recognize the example wisdom from the present moment. Relying on that, the actual wisdom will soon manifest. So how can these two paths be equally fast or slow? Haven't you heard that yogis like Indrabhuti are on the path of sudden enlightenment? That is also in the Father and Mother Tantras of Tantra, the path of manifesting wisdom through the power of wind dissolving into the central channel, drawing the example wisdom with effort, and relying on it to manifest the actual wisdom in this life. Sutra does not have such a method. The example and actual wisdom to be manifested are also the meaning of one's own primordial luminous mind-nature. Think about whether Madhyamaka has the means and introduction to ascertain such a luminous mind! How that luminous primordial mind manifests as the Sambhogakaya and Nirmanakaya,
Chinese
能见到收摄明光的十种征相。 这样，能显现佛陀法身，能显现本元心性，这些与萨迦派的轮回涅槃等性之见解，以及显现色身明光的征相，这些与萨迦派的净土双运相符。 对于二身的自性，现在就能以各种方式修持，像这样是中观所没有宣说的。 这样不修持，密咒怎么不是快速道呢？ 肯定是快速道。 法身觉性空性的本元智慧，不需要依靠阻断气于中脉等有相之方便，而是通过上师加持的迁识灌顶，以及大圆满的自道，以心性指示法身，从而使自心显现本初清净的见解，这是无可否认的。 这样的觉性是第四灌顶所象征的意义之觉性。 从气入中脉，从语中生起光明，以及通过融乐引生四喜，从而引生俱生大乐，这些都不如赤裸裸地见到意义的本体，心性觉性空性的实相，除此之外，没有什么更大的大乐和光明。 光明是远离一切分别念的觉性自明光。 在证悟自心本初清净见解之时，任何分别念的戏论都不存在于它的本体中，不沾染。 在那样的状态中，无论生起多少分别念，都不会变成自解脱本初清净之外的其他东西，所以是大光明。 快乐也是，体验变化之乐只是道的所依，不是大乐，因为是无常的。 因扎菩提说：大乐不是无常的，大乐是恒常的。 因此，感受之乐不是变化性的，一切法都变成自证的本体，在本初清净任运成就无二的自性中，即使远离一切变化的痛苦，自己的本体也不会改变，觉性不被轮回的有漏之乐和痛苦所沾染。 无论显现什么都显现为快乐，根本没有痛苦等，所以是大乐，没有分离。 因此，如果说有相方便的密咒道超胜于显宗，那是因为那些是从比喻智慧之门中寻求意义智慧的道，它的象征是意义的
English
It is possible to see the ten signs of gathering the clear light. Thus, these that manifest the Dharmakaya of the Buddha and manifest the innate nature of mind are in accordance with the Sakya school's view of samsara and nirvana being equal, and these that manifest the signs of the clear light of the Rupakaya are in accordance with the Sakya school's pure land union. Regarding the nature of the two Kayas, one can now practice them in various ways. Such a thing is not explained in Madhyamaka. If one does not meditate in this way, how could mantra not be a swift path? It certainly is a swift path. The innate wisdom of the Dharmakaya, the emptiness of awareness, does not need to rely on methods with signs, such as blocking the winds in the central channel. Instead, through the empowerment of the transference of blessings from the lama, and through the self-path of Dzogchen, the nature of mind is introduced as the Dharmakaya, so that the view of the unborn purity of one's own mind is manifested, which is undeniable. Such wisdom is the wisdom of meaning symbolized by the fourth empowerment. The arising of clear light from speech as the winds enter the central channel, and the generation of the four joys through melting bliss, thereby generating coemergent great bliss, are not as great as seeing nakedly the essence of meaning, the reality of the emptiness of awareness of mind nature. Apart from that, there is no greater great bliss and clear light. Clear light is the self-clear light of wisdom that is free from all conceptual thoughts. At the time of realizing the view of the unborn purity of one's own mind, no proliferation of conceptual thoughts remains in its essence, and it is not stained. In that state, no matter how many conceptual thoughts arise, they do not become anything other than self-liberation, the state of original purity, so it is great clear light. Happiness is also the happiness of experiencing change, which is only the basis of the path, not great bliss, because it is impermanent. Indrabodhi said: Great bliss is not impermanent, great bliss is always permanent. Therefore, the happiness of feeling is not changeable. In the nature of original purity, spontaneous accomplishment, and non-duality, where all phenomena have become the essence of self-awareness, even though all the pains of change are gone, one's own essence, the unchanging wisdom, is not stained by all the contaminated happiness and suffering of samsara. Whatever appears appears as happiness, and there is no pain or anything like that at all, so it is great bliss, without separation. Therefore, if it is said that the mantra path of methods with signs surpasses Sutra, it is because those are the paths of seeking the wisdom of meaning through the door of the wisdom of example, and its symbol is the meaning.
Chinese
直接显现智慧的，为何不是大圆满的快速道？因为习惯于此，任何显现都成为三身的游舞，因此能在此生证悟成佛。因此，通过切断（藏文：ཁྲེགས་ཆོད་）直接见到法身本来清净（藏文：ཀ་དག་）的意，并通过顿超（藏文：ཐོད་རྒལ་）直接见到报身任运成就的意。像这样直接证悟成佛的法，在显宗道中是没有的。因此，通过以推理来确定空性，并与广大的资粮相结合而修持，逐渐地，见到法性的真谛会越来越近，这样的道是存在的。但从最初的阶段开始，并没有教导生起直接的信心的方便。像这样，从最初的阶段也能对法身和色身二者的状态生起信心，通过如此修持，能迅速引导生起实义智慧。而且，这样的譬喻智慧，就像水中的月亮一样，能够象征实义智慧，因此胜过显宗。当像月亮一样的实义智慧显现时，就是见到了真正的实义智慧。虽然初一的月亮就是真正的月亮，但仍然会看到其逐渐增大到十五。同样，在修行的道上，实义智慧的显现会越来越增长，最终就像见到十五的月亮一样，完全圆满的证悟，成就佛的果位，这对于根器上等且精进的人来说，在这个五浊恶世的短暂生命中是能够实现的。如果不是这样，那么在中阴获得殊胜成就等等的道，在显宗中又是如何存在的呢？特别是，通过见到大圆满觉性空性的意义，此生的显现消失，当基光明显现时就能获得解脱，以及现在习惯于顿超的显现，在中阴没有实质的身体，自显现的光明之相，当光、明点、身、聚等等的显现生起时，认识到是自显现而获得解脱，像这样的在显宗中是如何宣说的呢？通过见到觉性空性的意义，身体和一切显现都是身的坛城，语和气是语金刚，念头是意的自性，无别的智慧是金刚的自性，即不依赖于将四金刚和四身的意义融入中脉等方便，而是通过见到觉性空性的智慧