Chinese
在《解脱之明点》中说：明朗且极喜，如虚空一般。自生殊胜大天尊，俱生之智从上师之口中证悟。此乃一切佛之大秘密，是虚空与虚空的行境。知晓此义传承的，应恒时恭敬殊胜上师，如乌昙花般，于百道中，有福者刹那间了知。如是说。在《二观察续》中说：何处不可说，俱生，何时亦不得，从上师之时、方便、口诀和自己之福德中知晓。如是等等说了不可思议之多。特别是，一切密续中说上师胜过一切佛，也是由此意义的殊胜而超胜，此外还有什么呢？对于计较逻辑矛盾的论师来说，那种味道连一点都不会有。还有先前和后来，愚蠢者以智者的身份自居，对于甚深意义的见修行持心生嫉妒，有些具有孩童般分别念的人，说“大圆满”这个词语在藏地之外的圣地并不出名，又说那是掺杂了和尚宗风的语言等等，以不了解装作了解来编造许多谎言，实际上是将诸佛的究竟密意和阐释密意的所有经论都说成是具有垢染的。因为大导师佛智足在《修彼性空文殊口授》中说：大圆满是智慧总体的形象，完全清净之身是大金刚持。具德一切之本体，此二次第，连同痛苦道在三劫中，获得与自己相符的菩提和上师，以及那稍微聚集的安乐，为何瑜伽士也不修持呢？此释文中说：大圆满是二次第。其智慧如明镜等五种。总形象是指那些极其清净，完全清净，因此称为完全清净之身。因为如实之果是身，所以如此说。那即是大金刚持。具德一切是指，因为具有自己的智慧，所以是对一切佛而言。那
English
In the Bindu of Liberation, it says: "Clear and exceedingly joyful, like the sky. The great, spontaneously arisen deity, the co-emergent wisdom is realized from the mouth of the guru. This great secret of all Buddhas is the realm of activity of space and space. Knowing the meaning of this, the lineage guru should always be revered. Like an udumbara flower, among hundreds of paths, the fortunate one knows in an instant." Thus it is said. In the Two Examinations Tantra, it says: "Where it cannot be spoken, co-emergent, it is never found. It is known from the guru's time, means, oral instructions, and one's own merit." Thus, it is said in countless ways. In particular, it is said in all mantra tantras that the guru is superior to all Buddhas, and it is also because of the excellence of this meaning that it is superior. What else is there? For a teacher who values logical contradictions, there is not even a trace of such a taste. Also, before and after, fools pose as wise men, and some with childish discrimination are jealous of the view and practice of profound meaning. They say that the term "Dzogchen" is not known in the sacred lands outside of this Tibetan region, and that it is a language mixed with the Hashang style, etc. They fabricate many lies by pretending to know what they do not know. In reality, they have made the ultimate intention of the Buddhas and all the scriptures that explain it impure. Because the great teacher Buddha Jñānapāda said in The Oral Instructions of Mañjuśrī on Meditating on Suchness: "Great Perfection is the form of the totality of wisdom. The completely pure body is the Great Vajradhara. The essence of all glorious ones, these two stages, together with the path of suffering, even in three kalpas, having obtained enlightenment and the guru in accordance with one's own, and that slightly gathered bliss, why do yogis not meditate on it?" In the commentary to this, it says: "Great Perfection is the two stages. Its wisdom is like the five mirrors, etc. The general form is that which is extremely pure, completely pure, and therefore it is called the completely pure body. Because the fruit of suchness is the body, it is said thus. That itself is the Great Vajradhara." All glorious ones means that because they possess their own wisdom, it refers to all Buddhas. That
Chinese
因此，這一切的究竟之義，是究竟的世俗之體性。從此，有兩個次第，即是圓滿次第。對於那些路途遙遠的人來說，據說修持這個偉大的方法，就是以痛苦等等為開端。所謂痛苦，是指以布施頭顱等方式，在各條道路上歷經三個阿僧祇劫。即使通過信行、最初到第七地、第八地到第十地之間的無數劫，獲得了與自己相符的菩提，但在那之前，還有無上的佛陀金剛持大士，因此稱為具上師。他的快樂，相對於這個大樂的結合來說，只是一點點。因此，對於那些對此極度貪戀的瑜伽士來說，為什麼不修持這個具有如此功德、一切吉祥、一生就能成就的道路呢？應該修持啊！比達巴大師如是善說。此外，在《普賢行願品》的支分修法中也說道：『如是知已，具足悲心，圓滿大圓滿智慧之心。具德普賢，以何為基礎之物而不修持呢？』等等語句也清楚地表明了。實際上，大圓滿的見、修、行之要點，都與第二佛陀龍樹父子的究竟意趣無有混雜、無有錯亂、無有區別地存在，這是顯而易見的。你們心中無法容納的心的本性，被確定為遠離任何執著，這就是龍樹父子的意趣精髓。如是說道：『若有實事者，則應許彼有，自性無生故，云何能許有？』以及《寶鬘論》中說：『自性不住故，非有非無非俱非，非無二非中觀，非空非不空。非無因非真實，非真非妄非清淨，非不清淨無取亦無捨，唯此是。』等等眾多說法可以作為例證。在修持的時候，也要在大圓滿自性，無基無根，無作無為，超離思維，廣大，無生無滅，無依無傍，廣闊，無執著的狀態中安住。平等地
English
Therefore, the ultimate meaning of all of this is the nature of the ultimate conventional truth. From this, there are two stages, namely the completion stage. For those on long paths, it is said that meditating on this great method begins with suffering and so on. Suffering refers to the three immeasurable kalpas on the paths through giving one's head and so on. Even if one attains enlightenment in accordance with oneself through faith, from the first to the seventh bhumi, and from the eighth to the tenth bhumi through countless kalpas, before that there is the unsurpassed Buddha Vajradhara, therefore it is called 'with a guru.' His bliss is only a little compared to this union of great bliss. Therefore, for those yogis who are extremely attached to this, why not meditate on this path that has such merit, is all auspicious, and can be accomplished in one lifetime? One should meditate! Master Bitapa has spoken well. Furthermore, in the branch practice of the Samantabhadra practice, it is said, 'Having known this, with compassion, the mind that perfectly accomplishes the wisdom of Dzogchen. Glorious Samantabhadra, with what as the basis would one not meditate?' And so on, the words also clearly show. In reality, all the key points of the view, meditation, and conduct of Dzogchen are manifestly established as being without mixture, confusion, or difference from the ultimate intention of the second Buddha Nagarjuna and his son. The nature of mind that your mind cannot contain, established as being free from any grasping, is the essence of the intention of Nagarjuna and his son. As it is said, 'If there were something real, then it would be necessary to affirm it, but since its nature is unborn, how can it be affirmed?' And in the Ratnavali it says, 'Since its nature does not abide, it is neither existent nor non-existent nor both, neither non-dual nor Madhyamaka, neither empty nor not empty, neither without cause nor truly, neither true nor false, neither pure nor impure, without taking or abandoning, that alone it is.' And so on, many teachings can be exemplified. Also, during meditation, one should rest in the state of Dzogchen nature, without basis, without root, without action, beyond mind, vast, without birth or cessation, without reliance, expansive, without grasping. Equally
Chinese
而且，这安住也是那个法及其意旨的无垢精髓。在《中观宝鬘论》中，引用了龙树菩萨的话：识不住于任何事物，不领会任何事物，心中没有任何念头，不住于任何边，识未生于任何事物的自性中，应当观修什么也不是。虽然仅仅说了将本初的识修习为“桑嘎玛”（藏文音译，具体含义待考）的名称，但此外，那时必须将证悟的自性解释为胜观。而且，在那部论典中，也没有显现出个别领悟的智慧。例如，两根木头剧烈摩擦而生火，木头被烧毁时，火也随之熄灭一样，识自身也消失了。龙树菩萨说：此处没有任何生，没有任何灭。心的自性完全安住，应当了知诸法本身。同样，在《无生宝藏论》中也说：空性是轮回与涅槃的精髓，基、道、果是无生的，根本是无念，超越了心识，无心，也不是从心中产生的，远离作为，断绝希望与恐惧，持续不断。什么也不领会，是空性，不作意，无生无死，显现如幻，清净无罪，空与慈悲，轮回与涅槃皆空，幻化光明空性，不可言说，法性光明真实，没有分别，在没有成立的诸法中，哪里会有二和三等？显现与心识，承认与戏论分离，法性超越心识，无法修习。在《根本慧论释·自生光明灯》中说：获得超越一切言语心识、如虚空般无垢、未领悟的无畏之后，愿我迅速地在世间点亮智慧之灯，驱散黑暗。总而言之，《根本慧论》中说：非从他知是寂静，不为戏论所戏论，不舍离欲亦无别，是则名为真实相。觉贤论师也说：于彼无见与所见，无有始末寂灭性，有及非有皆舍离，无有自性离所缘，无有住处彼安住，无有去来离譬喻，不可言说不可见，无有变异非造作。
English
Moreover, this abiding is also the immaculate essence of that Dharma and its meaning. In the "Garland of Precious Gems for the Middle Way," the words of Master Nagarjuna are quoted: Consciousness does not abide in anything, does not comprehend anything, has no thought in mind, does not abide in any extreme, consciousness is not born in the nature of anything, one should meditate on what is not anything. Although it is only said to apply the term of meditating on the innate consciousness as "Zangka Ma" (Tibetan transliteration, specific meaning to be determined), furthermore, at that time, the nature of realization must be explained as superior insight. Moreover, in that text, there is no appearance of the wisdom of individual understanding. For example, just as fire arises from the violent rubbing of two pieces of wood, and when the wood is burned, the fire itself also dies, so too does consciousness itself disappear. Nagarjuna said: Here there is no birth, there is no cessation. The nature of mind is completely abiding, one should know the dharmas themselves. Similarly, in the "Treasury of Unborn Jewels," it is also said: Emptiness is the essence of samsara and nirvana, the ground, path, and fruit are unborn, the root is non-thought, beyond mind, without mind, and not arising from mind, free from action, cutting off hope and fear, continuous. Not comprehending anything, it is emptiness, not attending to it, without birth or death, appearances are illusory, pure and free from sin, emptiness and compassion, samsara and nirvana are empty, illusory luminosity emptiness, inexpressible, the nature of reality is luminous and real, without conceptualization, in dharmas that are not established, how can there be two and three, etc.? Appearance and mind, acceptance and elaboration are separate, the nature of reality transcends mind, cannot be meditated upon. In the commentary on the Root Wisdom, "Self-Arisen Lamp," it says: Having obtained the fearless state that transcends all words and thoughts, is immaculate like space, and is not comprehended, may I quickly light the lamp of wisdom in the worlds and dispel the darkness. In short, the Root Wisdom says: Not known from others, it is peaceful, not elaborated by elaborations, not abandoning desire, nor different, that is called the true nature. Jowo Je also said: In that, there is no seeing and no seen, no beginning and no end, peaceful nature, both existence and non-existence are abandoned, without self-nature, free from objects, without dwelling, that is dwelling, without going and coming, free from metaphors, inexpressible, invisible, without change, uncreated.
Chinese
萨！如果以分别念证悟它，就能断除烦恼所知二障。诸如此类无法尽述，而且那些经典所阐述的止观之理都已确定。实际上，舍弃作意被称为和尚的禅修，而伴随作意的止，以及以分别和思辨的分别念为链条的观，这种道路是诸佛菩萨心中未曾显现的特殊法。不仅如此，对于以未通过分析教法而获得的空执著为道的修行，即使修习，也几乎无法接近法性胜义谛的实相。如龙树所说：‘小心者若见有与无，彼不见寂灭之真如。若见自性他性及，有性无性诸见者，彼不见佛陀之教法。’等等都已明确阐述。此外，在雪域，一些智慧如孩童般的人将大圆满归类为和尚的法，并且他们专注于在禅修时停止作意，认为这是此教派的传统。《一切成办经》中说：‘瑜伽极瑜伽大圆满，若说有因和果，则不具大圆满的证悟之义。若说胜义和世俗二者，则是诽谤之语，因此无法证悟二无。三时诸佛的证悟也是，不二见，证悟为一体。’因此，许多人仅仅因为大圆满者舍弃了方便之分，就如同窒息一般。仅仅如此并不能成就舍弃方便，因为这是在如实证悟实相的基础上所说的。如果那样会导致舍弃行为之分，那么《中论》中说：‘烦恼、业、身等，以及作者和果，如乾闼婆城，如阳焰、梦幻。’等等。同样的，《无生藏经》中说：‘显现如幻，无善恶。’等等。以及《宝鬘论》中说：‘业、烦恼、痛苦等，是轮回的特征。此业与执著相连’