English
Why isn't the direct manifestation of wisdom the swift path of Dzogchen? Because being accustomed to it, whatever appears arises as the play of the three kayas, therefore one can attain enlightenment in this life. Therefore, through Trekchö, one directly sees the intention of the Dharmakaya, primordial purity (Kadak), and through Tögal, one directly sees the intention of the Rupakaya, spontaneous accomplishment. Such a vehicle for directly attaining enlightenment is not found in the Sutra path. Therefore, by establishing emptiness through inference and practicing in conjunction with vast accumulations, the path of gradually seeing the truth of reality becomes closer. However, from the very beginning, the means of generating direct faith is not taught. In this way, even from the initial stage, one can gain faith in the state of the two kayas, Dharma and Rupa, and by meditating in this way, one can quickly draw forth the wisdom of meaning. Moreover, such example wisdom, like the moon in water, can symbolize the wisdom of meaning, thus surpassing the Sutras. When the wisdom of meaning, like the moon, is directly seen, it is the seeing of the actual wisdom of meaning. Although the first day's moon is the real moon, it is still seen to gradually increase in size until the fifteenth. Similarly, on the path of meditation, the seeing of the wisdom of meaning increases more and more, until finally, like seeing the fifteenth day's moon, the complete and perfect seeing, the attainment of Buddhahood, is possible in this degenerate age of short life for those with sharp faculties and diligence. If it is not so, then how are the paths of attaining supreme accomplishment in the bardo, etc., present in the Sutras? In particular, through seeing the meaning of the primordial awareness-emptiness of Dzogchen, the appearances of this life subside, and when the luminosity of the ground arises, liberation is attained. And now, being accustomed to the appearances of Tögal, in the bardo, without a substantial body, the appearances of self-appearing light, when the appearances of light, bindus, bodies, clusters, etc., arise, recognizing them as self-appearances, liberation is attained. How is this taught in the Sutras? Through seeing the meaning of primordial awareness-emptiness, all bodies and appearances are the mandala of the Kaya, speech and prana are Vajra Speech, thoughts are the nature of Mind, and undifferentiated wisdom is the nature of Vajra, that is, without relying on the means of integrating the meaning of the four Vajras and the four Kayas into the central channel, etc., but through seeing the wisdom of primordial awareness-emptiness.
Chinese
那么，中观派有这种能够成为解脱的现证道吗？无上瑜伽续部的总道，以四灌顶成熟，净化四种状态的垢染。生起次第，气脉束缚，明点融化，以及俱生禅修等，都汇集了金刚乘道的要点。因此，它在功德圆满方面，无需勤作就能圆满大圆满之道，是快速道的顶峰。像这样的道理，在外道乘中是没有宣说的。又有些人这样认为：清净三现分迁转的习气是密宗道的特点，显宗中没有，所以显宗道要经历十地，然后才能进入密宗，才能成佛。因此，许多圣人都说这十三个地是越来越高的。荣和隆二位认为，显宗道的第十一地是佛地，具有自性。认为玛吉拉准和文字轮涅槃宫殿是三身的转变。像这样，三现分迁转是这样的：从基础界中，也是智慧之风在摇动；从基础显现中，众生出现时，心性、气和明点的精华一起出现的三种显现，从那里面产生，如果用方便道来遮止它，就能成就无迁转的智慧身。这确实是密宗的特点。但是，按照大圆满的道路，不需要特意去束缚它，因为觉性的智慧本来就是不迁变的，在这种状态中禅修，三现分的迁转全部自灭自清净，从而成就无迁转的觉性，实义智慧身。因此，这个道的自性，在中观中不需要遮止气脉等，因为那是密宗有相的圆满次第道，而这里是无相光明实义智慧道，所以不需要，也不依赖于它。大圆满的道路不依赖于气脉进入中脉的方法，虽然这个方法很好，但执着于方便道的人认为，这只不过是中观的禅修，并没有超越它，这是没有理解要点。即使气脉融入中脉，也是为了生起实义智慧，如果认识了实义智慧，习惯于它的状态，三现分
English
Does Madhyamaka have such a path that can become the direct path to liberation? The general path of Anuttarayoga Tantra matures through the four empowerments, purifying the defilements of the four states. Generation stage, binding of winds, melting of bindus, and innate meditation all encompass the essential points of the Vajrayana path. Therefore, it is the pinnacle of the swift path because it fulfills the Great Perfection path without effort in terms of perfecting qualities. Such a thing is not taught in the cause-based Paramita Vehicle. Some also think that purifying the habitual tendencies of the three appearances' transference is a characteristic of the mantra path, and since it is not in the Sutras, one must go through the ten bhumis of the Sutra path before entering the Mantrayana and attaining Buddhahood. Therefore, many holy beings have said that these thirteen bhumis go from higher to higher. Rong and Long consider the eleventh bhumi of the Sutra path to be the Buddha-bhumi, characterized by its own nature. They consider Machik Labdrön and the letters of the Wheel of Nirvana Palace to be the transformations of the three kayas. In this way, the transference of the three appearances is like this: from the basic dimension, it is the wind of wisdom that moves; from the basic appearance, when sentient beings arise, the three appearances that arise together with the essence of mind, wind, and bindus arise from that. If one blocks it with the path of means, one will accomplish the immutable wisdom body. This is indeed a characteristic of the definitive meaning of the Mantrayana. However, according to the Great Perfection path, it is not necessary to deliberately bind it, because the wisdom of awareness is inherently immutable. By meditating in that state, all the transferences of the three appearances go to self-exhaustion and self-purification, and thus the immutable awareness, the body of the wisdom of meaning, is accomplished. Therefore, the nature of this path does not require blocking the winds in Madhyamaka, etc., because that is the complete stage path of the Mantrayana with signs, but here, since it is the path of the meaning of wisdom of non-sign luminosity, it is not necessary, and it does not depend on it. Since the Great Perfection path does not rely on the method of entering the central channel with the winds, even though this method is good, those who are attached to the path of means think that this is just Madhyamaka meditation and has not surpassed it, which is not understanding the point. Even if the winds are gathered into the central channel, it is for the sake of the arising of the wisdom of meaning, and if the wisdom of meaning is recognized, by becoming accustomed to that state, the three appearances
Chinese
由于逐渐阻止了迁转，并成就了不迁转之身，因此并非没有阻止三有迁转就无法认识意义的智慧，而是现在就可以认识。如果合适，业风停止，转化为纯粹的智慧之风，这对瑜伽士来说是显而易见的，详情将在下文阐述。中观的禅修大多过于执着于离戏的空性。正如时轮中所说的不变和分离等。在此，觉性本身就是究竟的大乐，因为超越了作为心、觉和识之基础的八识聚的觉性智慧是不变的意义大乐。因此，密法胜过显宗，无上密法也胜过共同的具相圆满次第，与大圆满之名相符，不可能有比这更殊胜的无上密法之道，更不用说胜过因乘的中观了，因此无需多言。此外，那些只执着于具相密法的圆满次第的人会这样认为：密法之道有幻身，如果存在幻身，密法就有快速之道。但大圆满没有修习这种道，因此色身的近取因并非真正作为道，所以不如具相圆满次第。色身的近取因是光明界中本有的自显分，当它完全清净时，就会显现无量寂怒尊的景象。因此，不需要特意修持它。当安住于自显光明之境时，一切显现都会显现为本尊的游舞。当遮障清净时，从原始清净的解脱处，自然会无勤地出现以相好庄严的色身。当妥噶的觉性达到顶点时，寂怒尊的景象会无限地显现，自己的身体也会显现为光和身。那时，融入原始界，证得无学光明，甚至今生的粗重之身也融入光中，从而成就无学双运的本尊身。如果能够证得无学双运，那么在此之前，自己的身体会显现为以幻化十二喻为代表的本尊身
English
Since the transference is gradually stopped and the immutable body is accomplished, it is not the case that the wisdom of meaning cannot be introduced without stopping the transference of the three realms; rather, it can be introduced now. If it is suitable, the karmic winds cease, and it transforms into a pure wisdom wind, which is manifestly accomplished for the yogi, and will be explained in detail below. Most Madhyamaka meditations are too attached to emptiness that is free from elaboration. As it is said in the Kalachakra, such as immutable and separation. Here, awareness itself is the ultimate great bliss, because the awareness-wisdom that transcends the eight aggregates, which are the basis of mind, awareness, and consciousness, is the immutable great bliss of meaning. Therefore, the mantra path is superior to the sutra, and the unsurpassed mantra is also superior to the common completion stage with signs. Since there cannot be a path of unsurpassed mantra that is superior to this, which is in accordance with the meaning of the name Dzogchen, what need is there to mention that it is superior to the Madhyamaka of the causal vehicle? Therefore, there is no need to say much. Furthermore, those who are only attached to the completion stage with signs of mantra think like this: In the path of mantra, the illusory body is taught, so if it exists, there is a quick path of mantra. But in Dzogchen, there is no such path to meditate on, so the material cause of the form body is not actually used as a path, so it is inferior to the completion stage with signs. The material cause of the form body is the self-displaying aspect that is inherently present in the realm of clear light, and when it is completely purified, the appearance of the Sambhogakaya will appear in vastness. Therefore, there is no need to deliberately accomplish it. When one abides in the state of self-displaying clear light, whatever appears will appear as the play of the deity. When the obscurations are purified, from the state of primordial purity, the form body adorned with marks and signs will naturally and effortlessly arise. When the awareness of Tögal reaches its peak, the appearance of the Sambhogakaya will appear infinitely, and one's own body will also appear as light and form. At that time, having entered the primordial realm, one will manifest the non-learning clear light, and even the coarse body of this life will dissolve into light, thereby erecting the deity body of non-learning union. If one is able to manifest the non-learning union, then until then, one's own body will appear as the deity body represented by the twelve examples of illusion.
Chinese
即使太阳尚未升起，当自身几乎消融于光中时，如果修成大迁转之身，那与学习的幻身并无差别。但在他人看来，仍显现为先前的身体，如莲花生和比玛拉。因此，在密集金刚等父续的圆满次第中，幻身与光明二者被广泛阐述并如此修持。然而，在母续的圆满次第和时轮金刚中，虽然没有特别说明自身修成幻身之法，但在随念之际，通过将空色与大手印结合，凭借所说成就大手印之悉地的力量，自身显现为空色本尊之相，实际上已经成就。同样，在佐钦妥噶的道中，当觉性达到极致时，会显现象征幻化十二例的无量本尊，并且自身并非不显现为彼等主尊之相。显现之后，一切融入原始清净之界，从而再次显现双运。切却能使在中阴时显现意义之智慧，之后，在后得位中修成本尊，并且即使没有通过收摄和后破将之融入光明之界，以及再次修成等努力，仅仅安住于离于收放的法性中，三门自性的执着也会清净，在果位时，身成为本尊之身，语成为妙音，意成为遍知，除此之外，还有什么需要去成就更加清净的身语意呢？意义的关键在于归于一点。还有一些未领悟甚深要诀的人说，因为未经修道也能见到妥噶的景象，所以不是真实的，而是不净的景象。如果从因果事物的角度来看待净与不净，那么善因带来的一切善果都是清净的，恶因带来的一切痛苦之果都是不净的。由业和烦恼所造作的一切都是不净的，不由业和烦恼所造作的法性是清净的。争论者的观点认为，这并非由善因而成就，所以认为是不净的。如果是这样，那么法性和基大手印也会变得不净。如果这些由善因而成就，那么就会变成造作之物。未经修道所见