English
Following and refuting, etc., are the antidotes to the enumeration of arising and ceasing that become afflictions. Regarding the identification of the obscuration of knowledge, it is placed on all dualistic appearances that have become knowledge. That is, the knowledge that arises as such, which is not the unaltered nature of dualistic appearance, is altered, and the antidote knowledge that engages in hope, fear, acceptance, and rejection with many chains of reasoning that prevent dualistic appearance. Like the Madhyamikas, emphasizing refutation; like the Mahamudra of Bliss and Emptiness, emphasizing establishment; and like the Mahamudra of Reality, although free from refutation and establishment, they tend to become elaborate. These are the attainment of the meaning of the obscuration of knowledge in this context, because they are extremely subtle. Thus, all the stains of the three appearances and four emptinesses become obscurations of knowledge in this context, and this also needs to be understood in detail. Therefore, regarding the way to abandon it, as mentioned above. First, abiding by alternating quiescence and insight. Second, not wavering by the union of quiescence and insight, that is, abandoning any corresponding afflictive obscurations in connection with meditative mind or intentional effort. Third, equanimity, that is, having become inseparable after equanimity, thereby possessing the wisdom of the noble path, the afflictive obscurations are exhausted, and any corresponding obscurations of knowledge are abandoned. Fourth, abandoning the obscurations of knowledge from their roots with the intention of spontaneous accomplishment, these two are the ways of abandoning without meditative mind or effort. Incidentally, regarding the Mind Series, quoting the view of Orgyen Terdak Lingpa. In general, regarding the difference between the view and practice of Sutra and Tantra, there are two main schools: one that focuses on the view and practice of analyzing with Madhyamaka, etc., based on hearing and thinking of the Sutra, which obstructs the characteristics of the object of focus; and one that focuses on the view and practice of establishing the Tantra, which obstructs the characteristics of the subject, the one who focuses, holding onto the appearance of the object as real. Specifically, regarding the difference between Mahamudra and Dzogchen, the Mahamudra school is to send any appearing phenomenon outward with the seal of the nature of reality, thereby delivering appearance and awareness into clarity and emptiness free from clinging. All phenomena are completely perfected inward into the Dharmadhatu of self-arisen wisdom, the Bodhicitta of the nature of reality. Since self-arisen wisdom is not established in Samsara and Nirvana, it is believed that primordial liberation transcends acceptance and rejection, which is the Dzogchen school. Dzogchen Mind Ease is whatever appears is mind, and the nature of mind itself is self-arisen wisdom.
Chinese
由于显现的缘故，领会到没有转变成自生智慧之外的其他东西，这引导道路的方式与大手印非常相似。但实际上有很大的区别，大手印是将外境发展扩大，而心髓部则是为了将有境的心性确立为觉性空性本来清净。界部是说没有从法性普贤母的界中出去的地方，领会到阻止从法性界之外产生。这非常重视光明，与新派的五次第相似，但实际上有很大的区别。五次第是，从五风的运作束缚的关键处，将幻身空色的显现执为实有，并通过后观使其融入光明，因此是带有作为的。而界部则是，以离目标的关键深奥处，安住在没有作为的状态中，以深明智慧双运，用虹身金刚身来成就的方便甚深，进入此道的先辈们全部都化为智慧身而逝，如金刚桥梁所说。这里的心髓部，类似于以寂护论师的自续派中观瑜伽行派为基础；界部，类似于以经部行派的自续派中观师善护论师的论典为基础。要知道区别仅仅在于处所。诀窍部也同样是以应成派中观为基础，区别在于，从无作、善巧、不善巧中产生。而作为基础的方式也是从胜义空性和觉性光明二者的前者寻找方式之上，对外境是否承认为世俗等，粗略的说法相似，但详细的差别在于，法王萨班说：从度母的无戏论中，如果有更殊胜的见解，那么那个见解就会变成有戏论。等等，以及对于认识它的方便，等等分开讲述一样。总的来说，显宗和密宗有那么大的差别，更何况是大圆满呢。现在有些人说，大圆满的本来清净立断和应成派中观的见解之间没有任何区别，说这种话的人是没有认识大圆满特殊方便的。
English
Due to the arising, it is understood that there is nothing transformed into other than the self-arisen wisdom. This way of guiding the path is very similar to Mahamudra. But in reality, there is a great difference. Mahamudra develops and expands external objects, while the Mind Series aims to establish the nature of the mind, which possesses objects, as awareness, emptiness, and primordial purity. The Space Series states that there is no place to go outside the space of Dharmata Samantabhadri, and it is understood to prevent arising from outside the space of Dharmata. This greatly values luminosity and is similar to the New School's Five Stages, but in reality, there is a great difference. The Five Stages are: from the key point of the functioning and binding of the five winds, the appearance of the illusory body and empty form is grasped as real, and through subsequent contemplation, it is made to dissolve into luminosity, so it involves action. But the Space Series is: with the profound key of being free from targets, abiding in a state without action, with the profound and clear wisdom of union, the means to accomplish the rainbow body and vajra body is profound, and all the predecessors who entered this path passed away as wisdom bodies, as the Vajra Bridge states. Here, the Mind Series is like basing itself on the system of Shantarakshita's Svatantrika Madhyamaka Yogachara; the Space Series is like basing itself on the treatises of the Svatantrika Madhyamaka master Lekdenjé, who follows the Sutra system. It should be known that the difference is only in the location. The Instruction Series is also similarly based on Prasangika Madhyamaka, the difference being that it arises from non-effort, skillful means, and unskillful means. And the way of establishing the basis is also from the way of searching for the former of the two, ultimate emptiness and awareness luminosity, on whether or not external objects are accepted as conventional, etc., the rough way of speaking is similar, but the detailed difference is that Dharma Lord Sakya Pandita said: From the non-elaboration of the Paramita, if there is a more excellent view, then that view will become elaborate. And regarding the means to realize it, etc., as explained separately. In general, if there is such a difference between Sutra and Tantra, what need is there to mention the Great Perfection? Nowadays, some people say that there is no difference between the primordial purity trekchö of Dzogchen and the view of Prasangika Madhyamaka, and the person who says this has not recognized the special means of Dzogchen.
Chinese
这是通达的标志。认为随应派中观的见解相同，可以从所缘的角度来思量并阐述法界之决定方式。然而，在能缘的明觉智慧或心识的辨别等方面，存在着极大的差异。总的来说，在九乘次第中，有八乘与大圆满相似，但对于如何识别其特殊之处，可以非常详细地阐述。这里仅作简要概括：在这雪域藏地，无漏虹身成就者、智慧金刚的舞者、速道密咒乘的诸多佛陀得以弘扬，对此，我们这些无与伦比的上师，东方噶陀巴的追随者，自豪地高声宣称：认为显现可以被遮止，这与有情众生相同，因为不执着自续为实有，所以胜过六道众生。认为人无我，这与声闻乘相同，因为不执着微尘为实有，所以胜过声闻乘。认为因缘清净，这与缘觉乘相同，因为不将缘起视为相，所以胜过缘觉乘。认为显现是心，这与唯识宗相同，因为不随行于觉知，所以胜过唯识宗。认为胜义离戏，这与中观宗相同，因为不区分真谛，所以胜过中观宗。认为自性清净，这与事部瑜伽相同，因为不执着净化之物为实有，所以胜过事部瑜伽。认为境与心双运，这与行部瑜伽相同，因为不区分见与行之先后，所以胜过行部瑜伽。认为显现与心无别，这与瑜伽部相同，因为不希求菩提之神变，所以胜过瑜伽部。认为无取舍而行，这与大瑜伽相同，因为不执着本性为实有，所以胜过大瑜伽。认为法界与智慧，这与阿努瑜伽相同，因为不将此视为因果，所以胜过阿努瑜伽。甚深瑜伽之见地是：自性无生，游舞无灭，体性无别，觉性自解脱，错觉之法
English
This is the sign of understanding. Thinking that the views of the Prasangika Madhyamaka are the same, one can consider and explain the way of determining the Dharmadhatu from the perspective of the object. However, there are great differences in terms of the subject's clear awareness or the discernment of mind. In general, among the nine vehicles, eight are similar to Dzogchen, but the way to identify their specific characteristics can be explained in great detail. Here is just a brief summary: In this snowy land of Tibet, stainless rainbow body achievers, dancers of wisdom vajra, and many Buddhas of the swift path of mantra vehicle have been propagated. To this, we, the incomparable teachers, the followers of Eastern Kathokpa, proudly proclaim: The belief that appearances can be obstructed is the same as that of sentient beings, because one does not cling to self-nature as real, therefore surpassing the six realms of beings. The belief in the absence of a self of a person is the same as that of the Shravaka vehicle, because one does not cling to particles as real, therefore surpassing the Shravaka vehicle. The belief that causes and conditions are pure is the same as that of the Pratyekabuddha vehicle, because one does not regard dependent origination as a sign, therefore surpassing the Pratyekabuddha vehicle. The belief that appearances are mind is the same as that of the Cittamatra, because one does not follow after awareness, therefore surpassing the Cittamatra. The belief that ultimate reality is free from elaboration is the same as that of the Madhyamaka, because one does not distinguish truths, therefore surpassing the Madhyamaka. The belief that self-nature is pure is the same as that of the Kriya Yoga, because one does not cling to purifying objects as real, therefore surpassing the Kriya Yoga. The belief in the union of object and mind is the same as that of the Upaya Yoga, because one does not distinguish the order of view and practice, therefore surpassing the Upaya Yoga. The belief that appearances and mind are inseparable is the same as that of the Yoga, because one does not desire the miraculous powers of enlightenment, therefore surpassing the Yoga. The practice without acceptance or rejection is the same as that of the Maha Yoga, because one does not cling to that nature as real, therefore surpassing the Maha Yoga. The belief in Dharmadhatu and wisdom is the same as that of the Anu Yoga, because one does not regard this as cause and effect, therefore surpassing the Anu Yoga. The view of the most profound yoga is: self-nature is unborn, play is without cessation, essence is without distinction, awareness is self-liberated, and the nature of delusion
Chinese
我是萨尔·西瓦。果实是自显任运成就。如是说。之后，其身具如满月水晶般的光辉坛城。仅以在我心智如白莲之池中显现，此处母本缺一页。所有众生皆获得各自的法份，这是不可思议的。三者是将此派的见解，即下部心部之意要摄为心髓，以及口诀部自宗。第一者是，本体虽显现为多种多样，然未超出心性一味之游舞，离一与多之心部意旨。譬如一镜中显现红白等多种颜色。心性一味之游舞，实则无成且无二之自生智慧，虽显现为多种多样，然实则无有，仅于心识前显现为错觉之相，此乃心部。于此，解脱之基础显现为任运成就，果则认为错觉为突发，此乃认为由心所生之心偏颇者。欲将舍弃与修持于无有基础中一并转化，此乃将过失与迷惑转化为道用之心偏颇者。因基础心性无有可执，故从彼性中显现之二取诸法，皆因本体离于执着，以无缘大清净而解脱轮回与涅槃之偏执，此乃理证崩塌之心偏颇者。自生智慧遍及轮回与涅槃一切，故不堕入有无显空之边，此乃无边际离偏袒之心偏颇者。心性不住于轮回与涅槃之边，故显现与心识一切皆于广大无执中本自解脱，故一切所显皆无有改造而于法性中开展，此乃偏执宗派之心偏颇者。自生之智慧离于分别念，故无论显现为何，皆不成实有与虚假，故有无边解脱之大游舞，此乃离念超越偏执之心偏颇者。无论显现为何，心之相执持者，与显现可被执持者，二者虽显现各异，然于非此非彼之自生智慧中无有分别，故显现为法身，此乃说心为心部之心偏颇者，共有七种。所有这些，实际上仅仅是为了认为显现为无实有，并非过于偏袒心。