Chinese
如果所设立的二者是心，那么心就会变成见闻等。或者像心一样，它们没有见闻等。一个人成佛时，一切都会变成那样。如果显现的山和房屋等存在，那么心也应该与显现一起存在。如果住所和房屋等损坏而消失，那么心也会消失，因此跟随显现而行止等有很多过失。物质能认知心，心在外面等是混乱的说法。自己未出生前心在哪里，自己死时，地方等一切显现都会消失等，太过分了。如此，如果自己执著于能取所取的根本消失，那么从痛苦中解脱的方式是这样的：法性在任何地方都没有成立的意义，由于无明的力量，执著于能取所取，由突如其来的因缘产生俱生我执。轮回的自性，首先产生的基础和中间执著的处所的主人，就是我执者和我所执著。如《入行论》云：最初执著于我，然后生起对我的事物的贪著，像水桶一样不由自主地漂流，向那些对众生充满慈悲的人致敬。因此，实际上本来没有却执著为有，从而在轮回中迷惑的基础，能取所取的根本消失，相续断绝时，八识聚和相应的阿赖耶识，无记的智慧界中自然回转而解脱。其方式是，法性本初的自性，从智慧的本性中生起的妙用，如果认识到是自显现，或者不认识，就会显现为涅槃和轮回两种。因此，智慧被称为一切造作之王，轮回的法，所有突如其来的污垢，像海浪一样， पहले智慧的本性中产生，后来又融入自己的本性中而成就佛果。如《牟提花鬘》云：心是所有习气的处所，是有情众生的污垢。执著于所取境的是心，因此是轮回的法性。如果远离心，就是成佛的处所，所有有情众生的污垢都将消失。如是说。《功德宝藏论》欢喜。
English
If the two established are mind, then the mind will become seeing, hearing, etc. Or, like the mind, they do not have seeing, hearing, etc. When one person becomes a Buddha, everything will become like that. If the appearing mountains and houses, etc., exist, then the mind should also exist together with that appearance. If the dwelling and houses, etc., are destroyed and disappear, then the mind will also disappear, so following the appearances in going and coming, etc., has many faults. Matter knowing the mind, and the mind being outside, etc., are confused statements. Before one's birth, where is this mind, and at the time of one's death, the appearances of places, etc., will all disappear, etc., which is too extreme. Thus, if the root of grasping at the apprehended and the apprehender of one's own mind is destroyed, then the way to transcend suffering is as follows: The meaning of the nature of reality not being established anywhere, due to the power of ignorance, grasping at the apprehended and the apprehender is fabricated, and from sudden causes, innate ego-grasping arises. The nature of samsara, the root that first produces it, and the master who becomes the place of grasping in between, is precisely the ego-grasper and the grasper of "I". As it says in the Entering Path: "First, clinging to 'I' as self, then generating attachment to things as 'mine', like a water bucket drifting without control, I bow to those who are compassionate to beings." Therefore, actually taking what is non-existent as existent, the basis for being deluded in samsara, the root of the apprehended and the apprehender being destroyed and the continuum being cut off, the eight consciousness aggregates and the corresponding alaya consciousness, the unspecified realm of wisdom, will naturally revert and be liberated. The way of that is also, the nature of reality, the original nature, the play arising from the state of wisdom, appearing as samsara and nirvana depending on whether one recognizes it as self-appearance or not. Therefore, wisdom is called the king who creates everything, the dharma of samsara, all the sudden stains, like waves from the ocean, first arising from the nature of wisdom itself, and later dissolving back into its own nature and attaining Buddhahood. As it says in the Garland of Pearls: "The mind is the place of all habits, it is the stain of sentient beings. Grasping at the object is the mind, therefore it is the nature of samsara. If separated from the mind, it is the place of Buddhahood, the stains of all sentient beings will be exhausted." So it is said. The Joyful Treasury of Precious Qualities.
Chinese
名为《甘露之雨》中，关于基础安住方式的开示之第十一章的注释。 第二个主题是关于修持道的方式，分为三个部分：简要说明、详细解释和总结要点。 首先是简要说明： 如此，对于以远离分别念的方式确定法性的意义，如何进行修持呢？ 解释道的自性： 任何有缘分的众生，能够将他们引导和连接到不需进一步学习的果位——双运果位的，就是经咒的伟大道路，也就是六度波罗蜜多的功德。暂时来说，它能圆满道的二资粮；究竟来说，它有能力获得二身果位。这种能力完全依赖于对诸法实相、心性离戏且自性光明的意义，毫不错误地证悟的智慧波罗蜜多。 如果没有这种智慧，那么从布施到禅定的五度，以及带有分别的智慧，即使能够确定现象和法性的意义，也无法获得甚深究竟的法身密意。如《摄颂》中所说： “无数盲人没有向导， 如何能识路入城？ 没有智慧如盲人， 五度亦无有向导， 不能触及菩提果。” 因此，在凡夫阶段，生起闻思的智慧，以及安住于修习的智慧，这些都不会执着于布施等方便之分是真实存在的。它们仅仅会成为见道时无分别智慧的因，实际上，布施等六度也只是被冠以“波罗蜜多”之名，而并非真正的波罗蜜多，这一点之前已经解释过了。 因此，在波罗蜜多乘中，智慧也被说成是像盲人的向导一样走在最前面。所以，首先要在自相续中生起现量证悟空性的无分别智慧，然后通过如大海般的菩萨行，在无数劫中精勤地行持利他之行，从而圆满完成圆满、未圆满和净治三者，最终现证真实之边。
English
From "The Rain of Ambrosia": Commentary on Chapter Eleven, which explains the abiding nature of the ground. The second topic is how to practice the path, which has three parts: a brief explanation, a detailed explanation, and a summary of the points. First, the brief explanation: Thus, how does one practice the way to ascertain the meaning of the nature of reality, which is free from conceptual elaboration? Explaining the nature of the path itself: The great path of sutra and mantra, which leads and connects any fortunate being to the state of union, the ultimate result that requires no further learning, is the merit of the six perfections. Temporarily, it perfects the two accumulations of the path; ultimately, it has the power to attain the two kayas of Buddhahood. This power relies entirely on the perfection of wisdom, which accurately realizes the meaning of the nature of all phenomena, the mind itself, which is free from elaboration and naturally luminous. If one does not have this wisdom, then the five perfections from generosity to meditation, and even wisdom with conceptualization, even if they can ascertain the meaning of phenomena and the nature of reality, will not be able to attain the profound ultimate intention of the dharmakaya. As it says in the Compendium: "Countless blind people without a guide, How can they know the way to enter the city? Without wisdom, like the blind, the five perfections also, Without a guide, they cannot touch enlightenment." Therefore, in the stage of ordinary beings, generating the wisdom of listening and contemplation, and abiding in the wisdom of meditation, do not cling to generosity and other means as truly existent. They will only become the cause of non-conceptual wisdom at the path of seeing. In reality, the six perfections, such as generosity, are only given the name "perfection," but are not true perfections, as has been explained before. Therefore, in the perfection vehicle, wisdom is also said to go first, like a guide for the blind. So, first generate non-conceptual wisdom that directly realizes emptiness in your own mindstream, and then diligently engage in the practice of benefiting others through the ocean-like conduct of bodhisattvas for countless eons, thereby perfecting the three: completion, non-completion, and purification, and finally realizing the true limit.
Chinese
正如所说，这是道路的联系没有错误，同样，这里也以甚深口诀的方便，以圣道来指示证悟智慧的法性，并进行修习。因此，般若波罗蜜多和大圆满，名称虽然不同，但实际上，安立暂时和究竟的方式，以及修持的方式，只是与从波罗蜜多乘所说的不一样而已，除此之外，完全是一样的。 如此，见到法性真实意义的道路，即智慧波罗蜜多，无论何时也不会成为不学的双运，也不会成为轮回的因，或者成为寂灭一边的涅槃之因，因此不会堕入轮回和寂灭两边。 如彼经所说： 犹如空中飞翔的鸟，没有停留之处，不住留于空中，也不会坠落于地。 同样，菩萨行于解脱之门，不触及涅槃，也不行于相。 如是，智慧本身是不住于二边的法身之体性。 那么，如果大圆满的道路，仅仅修习智慧，而不学习布施等方便之分，也想要获得究竟解脱不住涅槃，那么声闻缘觉等为何不能获得呢？因为理由相同啊。 不相同，声闻缘觉的片面智慧，没有圆满证悟法性，因此无缘大慈悲不会无勤生起，布施等一切方便之分也不会自然融入其中，因此执着于寂灭的边，而成为片面的涅槃。 自性大圆满的瑜伽士们，现证了如是无垢智慧，这是圆满证悟法性，因此从自光不灭的妙力中，自然生起大悲。 即使没有特意勤作布施等一切方便之分，也会自然融入于智慧之中。 例如，《现观庄严论》中说： 布施等一一，彼等互相摄，一刹那忍中，摄者此见道。 如是，在见道顶峰时，宣说了六度一一，三十六种自性是见道。
English
As it is said that this is the connection of the path without error, similarly, here also, through the profound method of oral instruction, the Dharma nature of manifest wisdom is pointed out through the noble path and meditated upon. Therefore, although the names of Prajnaparamita and Dzogchen are different, in reality, the way of establishing the temporary and ultimate, and the way of practice, are only different from what is said in the Paramita Vehicle, but other than that, they are exactly the same. Thus, the path of seeing the true meaning of Dharma nature, which is the Perfection of Wisdom, will never become the cause of the unlearned union, nor will it become the cause of the cycle of existence, or the cause of the one-sided Nirvana of peace, so it will not fall into the extremes of both existence and peace. As it says in that very text: Just as a bird flying in the sky has no place to stay, it does not stay in the sky, nor does it fall to the ground. Likewise, a Bodhisattva who practices in the gate of liberation does not touch Nirvana, nor does he practice in signs. Thus, wisdom itself is the nature of Dharmakaya that does not abide in the two extremes. Then, if in this path of Dzogchen, one only practices wisdom, and without learning the aspects of skillful means such as generosity, one also wants to attain the ultimate liberation of non-abiding Nirvana, then why can't the Hearers and Solitary Realizers attain it, since the reasons are the same? It is not the same, the limited wisdom of the Hearers and Solitary Realizers does not fully realize the Dharma nature, therefore, impartial great compassion will not arise effortlessly, and all aspects of skillful means such as generosity will not naturally merge into it, therefore, clinging to the extreme of peace, it becomes one-sided Nirvana. The yogis of Natural Great Perfection, having realized such stainless wisdom, is the complete realization of Dharma nature, therefore, great compassion arises spontaneously from the power of unceasing self-display. Even without deliberately striving for all aspects of skillful means such as generosity, they will naturally merge into wisdom. For example, in the Ornament of Clear Realization, it says: Generosity and so on, one by one, whatever gathers them together, in a single moment of patience, the gatherer is the path of seeing here. Thus, at the peak of the path of seeing, it is taught that the nature of the six perfections, one by one, thirty-six in total, is the path of seeing.
Chinese
当安住于远离戏论的本来清净之觉性时，任运成就的显现无有间断，布施等的体性或相貌全部圆满。如《般若经》所说：“一切相现证菩提。”这与此相符。以一切方式进入大圆满道的人们，并非不学习或舍弃布施等的行为，过去和现在的行者们，以身语意的解脱和利他行为如海一般，作为众生的导师，这是听闻和亲眼所见的人们都知道的。如此智慧的真实特征是无有特征，即如是，过去、现在、未来圆满证悟的诸佛世尊的一切心之秘密，大乘圣者的等持之智慧。双运光明之究竟圆满次第的体性是空性，是实相胜义谛，因此，对于它，没有清净不清净等的相，因此，共同和自相不住留，以远离一切戏论边之义，心之行境以寂静的方式进入，因此，中观也不执著，不缘取，因此，舍弃了自己的体性，即是空性。从任运成就的方面来说，清澈透明、无有动摇的光明智慧之幻化不间断，因此成立为大圆满，这就是般若波罗蜜多的特征。如是，在《教续·意集经》中也说：“唉玛火，稀有奇妙之法！圆满佛陀的一切秘密！无有造作，无有错谬，无有为作。如是自性，完全清净。无有根本之心性，是诸法的一切根本。从无自性之自性中，大乐任运成就。非空，非不空。中观也不可缘取。”第二，广说，分为二：宣说道的差别和宣说道的本体。第一，宣说道的差别，也分为二：宣说胜于其他道的方式和宣说内部分类三者的差别。第一，宣说胜于其他道的方式：因为这种方式深奥且难以衡量，所以不是思辨理性的行境。