Chinese
例如，通过“不是黑色，不是红色”等方式来表示，当指示时，被指示的对境需要了解的是月亮自身的形状和颜色，即圆形和白色。同样，所有法的自性，通过“不是有，不是无，不是常，不是断”等方式来指示。如此指示时，也是为了暂时断除所化众生的对治，即对无我等戏论边的执着，因此主要不指示那么多，但被指示的对境，所化众生需要依靠那条道路来证悟的，就是无分别的自性，各自自证的智慧，除此之外没有其他的了。此外，对于达到最高修习，根器锐利者，如实安住的所知之性，是由最后的教言来指示的。也就是，中间者所指示的对境，安乐逝者之藏性，自性安住于一切有情之界中，如《陀罗尼自在王请问经》和《大涅槃经》等中所说。如何是好呢？法界自性清净，心性光明智慧，那是本来安住，不变的，从那样的显现分中，是色身相好之来源，从空分中，是法身离戏，本来任运成就安住，功德任运成就，如珍宝，不改变如虚空，滋润遍布一切有情如净水来比喻指示。如《宝性论》中说：如珍宝虚空净水般，恒时自性无有烦恼。以及《如来藏经》中说：无始时际之界，是诸法之处，以此之故一切有情，获得涅槃。以及《法界赞》中也说：如位于大地中央之水，如无垢而安住，烦恼之中智慧亦，如是无垢而安住。因此，中间和最后的教言二者之中，究竟的真实义是最后者。如《涅槃经》中用比喻来指示那二者，例如一个妇女有一个小儿子。
English
For example, it is indicated by representing through "not black, not red," etc. When indicating, what the object to be indicated needs to know is the shape and color of the moon itself, which is round and white. Similarly, the nature of all dharmas is indicated through "not existent, not nonexistent, not permanent, not impermanent," etc. When indicating in this way, it is also to temporarily cut off the antidote of those to be tamed, that is, the clinging to the extremes of elaboration such as selflessness. Therefore, it does not mainly indicate that much, but the object to be indicated, those to be tamed, need to rely on that path to realize the nature of non-discrimination, the self-awareness wisdom of each individual. There is nothing else besides that. Furthermore, for those who have attained the highest training and have sharp faculties, the nature of knowable things as they truly abide is indicated by the final teaching. That is, the object to be indicated by the intermediate one, the essence of the Sugata, naturally abides in the realm of all sentient beings, as stated in the Sutra Requested by the King of Dharani Empowerment and the Great Nirvana Sutra, etc. How is it good? The nature of the Dharma realm is naturally pure, the wisdom of the mind itself is clear light, which is originally abiding and unchanging. From the aspect of that appearance, it is the source of the signs and marks of the form body, and from the aspect of emptiness, it is the Dharma body free from elaboration, naturally spontaneously accomplished and abiding. The qualities are spontaneously accomplished, like a jewel, unchanging like space, moistening and pervading all sentient beings like pure water, as indicated by metaphors. As stated in the Uttaratantra: Like a jewel, space, and pure water, the nature is always free from afflictions. And as stated in the Essence of the Tathagatagarbha Sutra: The realm of beginningless time is the place of all dharmas. Because of this, all beings attain Nirvana. And as stated in the Dharmadhatu Praise: Just as water is located in the center of the earth, abiding without impurity, likewise, wisdom abides without impurity within afflictions. Therefore, among the intermediate and final teachings, the ultimate definitive meaning is the final one. As the Nirvana Sutra indicates those two with metaphors, for example, a woman has a small son.
Chinese
如果有人生病了，医生为了治疗他，就给他药，并告诉他的母亲说：“在没有服药之前，不要喂他母乳。”那位母亲在乳头上涂上胆汁，说：“这上面涂了毒药，不能吃。”那个孩子想吃奶，但一尝到苦味，就没法吃了。药效发挥后，把乳头洗干净再喂他，因为害怕苦味而没法吃。把原因如实地告诉他，渐渐地靠近，就能吃了。同样，就像那位妇女在乳头上涂上胆汁一样，如来为了修习空性，宣说了诸法无我。就像洗干净乳头再喂一样，宣说了如来藏存在于一切众生之中。在展示了这个比喻之后，（佛说）比丘，你也仔细分辨。如来藏不是要消灭的。我以前在宣说波罗蜜多经等经典时，所说的空性，你应该理解为只是指无自性。否则，如果修习一无所有的空性，就不会产生佛的身和智慧，因为果是随顺因的。这样说了。《解深密经》中也说：最初的两个法轮各自，世尊所转的法轮是殊胜的、有方便的、不了义的，是争论的基础。这样以不了义来显示。最后，转了具有善妙分别、非常稀有奇妙的第三法轮，世尊所转的法轮是无上的、无方便的、了义的，不是争论的基础。这样说。此外，《陀罗尼自在王请问经》中说：就像清洗珍宝一样，用盐水浸泡后用头发擦拭，用食物的汁液浸泡后用羊毛衣擦拭，用阿如拉的汁液浸泡后用薄纱擦拭。同样，净化界垢的三法轮，后面的比前面的力量更大。这样说了。因此，
English
If someone becomes ill, the doctor, in order to cure him, gives him medicine and tells his mother, "Do not feed him breast milk until he has taken the medicine." That mother smears bile on her nipple and says, "This is smeared with poison, you cannot eat it." That child wants to suckle, but as soon as he tastes the bitter taste, he cannot suckle. After the medicine has taken effect, the nipple is washed clean and he is allowed to suckle, but because he is afraid of the bitter taste, he cannot suckle. When the reason is explained to him as it is, he gradually gets closer and is able to drink. Similarly, just as that woman smeared bile on her nipple, the Thus-Gone One, in order to meditate on emptiness, proclaimed that all phenomena are without self. Just as the nipple is washed clean and offered again, it is proclaimed that the Thus-Gone One's essence exists in all sentient beings. After showing this example, (the Buddha said) Bhikshu, you too should carefully distinguish. The essence of the Thus-Gone One is not to be eliminated. When I previously taught emptiness in the sutras that express the perfections, you should understand that it was spoken with the intention of merely referring to the absence of inherent existence. Otherwise, if one meditates on emptiness as being utterly devoid of anything, then the body and wisdom of the Buddha will not arise, just as the result follows the cause. Thus he spoke. Also, in the *Saṃdhinirmocana Sūtra* it says: The first two wheels respectively, the wheel of Dharma turned by the Blessed One is supreme, expedient, provisional, and a basis for debate. Thus, it is shown as provisional. Finally, the third wheel of Dharma, which is endowed with excellent distinctions and is exceedingly wondrous and marvelous, was turned. The wheel of Dharma turned by the Blessed One is unsurpassed, non-expedient, definitive, and not a basis for debate. Thus it is said. Furthermore, in the *Dhāraṇīśvararāja-paripṛcchā Sūtra* it says: Just as a precious jewel is cleansed by soaking it in salt water and wiping it with hair, soaking it in food juice and cleaning it with a woolen cloth, and soaking it in arura juice and wiping it with thin cotton cloth, similarly, the three wheels that purify the defilements of the elements, the later ones are more powerful than the earlier ones. Thus it is said. Therefore,
Chinese
甚深寂静，自性离戏，光明之法性，将心与智慧分离，赤裸显现智慧自性，被称为大圆满。因此，仅是示现方式不同，究竟意义上与双运大中观意义相同。其中，基大圆满是指，觉性之自性圆满了轮回与涅槃的一切法，因此称为圆满。即，轮回的一切法，虽如梦境般虚幻显现，然除觉性之功用外别无他有；涅槃的一切法，如日与光芒般任运成就而圆满。其即是遍布有寂之智慧，故称大。道大圆满是指，心与心所寂灭于法界，离戏自然之智慧，无为超思大圆满之流，安住于自性自处，不作修饰，使任运显现之客尘垢染自然清净之方便。其中，道与果之诸法任运成就而圆满，其即是一切乘与道之究竟，故称大。果大圆满是指，觉性之智慧自身，清净了包括习气在内的遮蔽垢染之状态。其即是一切身与智慧之蓝图，故称圆满，且是断证事业三大之自性，故称大。因此，为了在任何应化众生的根器中，示现各自相应的意乐，善逝所显现的不可思议之化身，以广大且数量众多的法门，所开示的殊胜之道，不成为轮回之因，且能牵引至涅槃之城，因此，从声闻乘到阿努瑜伽之间的一切，都是为了清除心之垢染而宣说的。其中，若将“心”视为如珍宝般，是清净垢染之基的觉性智慧，则可说是为了清净其遮蔽垢染之方法而宣说的。或者，若将“心”视为所清净之垢染，是遮蔽珍宝之
English
The profound and peaceful, naturally free from elaboration, and luminous nature of reality, which is the essence to be shown by the two truths, is called Dzogchen, because it separates mind and wisdom and nakedly reveals the nature of wisdom itself. Therefore, it is only different in the way it is shown, but in the ultimate sense, it is the same as the Great Union Madhyamaka. Among them, Ground Dzogchen is called Dzogchen because all the phenomena of samsara and nirvana are complete in the nature of awareness. That is, all the phenomena of samsara, although appearing illusory like a dream, do not exist apart from the function of awareness; and all the phenomena of nirvana are complete in the way they are spontaneously accomplished, like the sun and its rays. Because it is the wisdom that pervades existence and peace, it is called Great. Path Dzogchen is the method of naturally purifying the adventitious stains of spontaneous appearance by not modifying the self-abiding, self-existing stream of unelaborated, natural wisdom that is peaceful in the realm of mind and mental events, the Great Transcendence of Mind. In this, all the dharmas of path and fruit are completely spontaneously accomplished, and because it is the ultimate of all vehicles and paths, it is called Great. Fruit Dzogchen is the state in which the wisdom of awareness itself has purified the obscuring stains, including habitual tendencies. Because it is the blueprint for all forms and wisdom, it is called Dzogchen, and because it is the nature of the three great aspects of abandonment, realization, and activity, it is called Great. Therefore, in order to show what is appropriate to the inclinations of each individual to be trained, the inconceivable manifestations of the Sugata appear, and the excellent path taught through vast and numerous categories of Dharma does not lead to the cause of existence, but leads to the city of Nirvana. Therefore, everything from the Hearer Vehicle to Anu Yoga is taught only for the purpose of cleansing the stains of the mind. If "mind" is regarded as the wisdom of awareness, which is like a precious jewel, the basis for purifying stains, then it is said to be taught as a method for purifying the obscuring stains. Or, if "mind" is regarded as the stain to be purified, which obscures the jewel,
Chinese
即使解释说，像泥潭一样遮蔽觉性的三界之心和心所的一切，都是为了清净它而宣说的，也可以。因此，那些乘的道的修持，三律仪，以及在波罗蜜多乘中宣说的六波罗蜜多，以及共同密咒道的生起次第和圆满次第等等，所有这些都是自性大圆满的道阶，因为必须由大圆满的论典来明确地确定无自性的正确智慧。那么，智慧包含在六度中，那么六波罗蜜多怎么会成为道阶呢？在注释中说：像燃烧的火焰一样的分别念的智慧，不能证悟超越了念想和自生的无二自生之意，所以连接了三律仪等等。因此，这是对凡夫阶段的六度等说的，而不是对获得果位之前的波罗蜜多相说的。因此，在直接显示圣者智慧的时候，智慧本身也必须进入超越了对境和念想的本性之中。在《摄经》中说：何时有为无为和黑白法，智慧完全摧毁后，连微尘也不存在时，在世间中，智慧就成了波罗蜜多的数量，就像虚空一样，什么也不存在。第二，广说分三：宣说轮涅的共同基础，宣说普贤的解脱方式，宣说不清净有情之迷乱方式。第一，宣说轮涅的共同基础分二：宣说基础和宣说基础显现。第一，宣说基础分三：总说基础的安住方式，分别宣说各宗派的观点，广说无过自宗的基础。第一，总说基础的安住方式：在波罗蜜多乘的场合，虽然轮涅二者无有自性而无差别，但在名言中是各自显现的，这样宣说。而在此处确定自性大圆满的基础时，显现为蕴等等的轮回之法，以及显现为身和智慧的涅槃之法，所有这些
English
Even if it is explained that all the minds and mental factors of the three realms, which obscure awareness like a mud puddle, are taught for the sake of purifying it, it is acceptable. Therefore, the practice of the path of those vehicles, the three vows, and the six perfections taught in the Paramita Vehicle, and the generation stage and completion stage of the common secret mantra path, etc., all of these are the path steps of the Great Perfection of Naturalness, because the correct wisdom of no-self-nature must be explicitly established by the Great Perfection treatises. So, if wisdom is included in the six perfections, how can all six perfections become the path steps? In the commentary, it says: "The wisdom of discrimination, like a burning flame, cannot realize the non-dual self-born intention that transcends thoughts and self-generation," so it connects the three vows, etc. Therefore, this is said to be for the six perfections, etc., of the ordinary person's stage, not for the Paramitas that have characteristics before obtaining the ground. Therefore, when directly showing the wisdom of the noble ones, wisdom itself must also enter the nature that transcends objects and thoughts. In the Sutra Collection, it says: "When conditioned and unconditioned, and black and white dharmas, are completely destroyed by wisdom, and not even a particle remains, in the world, wisdom goes to the number of the Paramitas, like the sky, nothing exists at all." Second, the detailed explanation has three parts: explaining the general basis of samsara and nirvana, explaining the way of liberation of Samantabhadra, and explaining the way of delusion of impure sentient beings. First, explaining the general basis of samsara and nirvana has two parts: explaining the basis and explaining the appearance of the basis. First, explaining the basis has three parts: generally explaining the way the basis abides, specifically explaining the tenets of the philosophical schools, and extensively explaining the basis of the flawless own system. First, generally explaining the way the basis abides: In the context of the Paramita Vehicle, although both samsara and nirvana are inseparable as merely without self-nature, it is said that they appear separately in name. But here, when establishing the basis of the Great Perfection of Naturalness, all the phenomena of samsara that appear as aggregates, etc., and the phenomena of nirvana that appear as body and wisdom,