English
When abiding in the uncontrived awareness of original purity, the spontaneously present appearances are uninterrupted, and the essence or aspects of generosity and so forth are completely perfected. As it says in the Perfection of Wisdom Sutra, "Perfectly awakened to all aspects." This is in accordance with that. Those who have entered the path of the Great Perfection in all ways do not abandon the practice of generosity and so forth, nor do they fail to study it. It is known to those who have heard and seen that the yogis of the highest vehicle, past and present, have acted as guides for beings with their liberation of body, speech, and mind, and with their ocean-like activities of benefiting others. The actual characteristic of such wisdom is that it is without characteristics. That is, the secret of the hearts of all the Buddhas, the Bhagawans, who have perfectly awakened in the three times, is the wisdom of the samadhi of the great vehicle of the noble ones. The essence of the ultimate completion stage of union and luminosity is emptiness, the ultimate truth of reality. Therefore, it has no characteristics such as purity or impurity, so neither general nor specific characteristics abide. Because the mind enters the meaning that is free from all extremes of elaboration in a peaceful manner, it does not grasp or perceive even the Middle Way, and thus it abandons its own essence, which is emptiness. From the aspect of spontaneous presence, the unceasing illusion of clear, transparent, and unwavering luminosity and wisdom is established as the Great Perfection, and that is the characteristic of the Perfection of Wisdom. As it is said in the Explanatory Tantra, the Compendium of Intentions: "Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas! Uncontrived, uncorrupted, unmade. As it is, its nature is completely pure. The mind itself, without a basis, is the root of all phenomena. From the nature of no-nature, great bliss is spontaneously accomplished. It is not empty, nor is it not empty. Even the Middle Way is not an object of focus." Second, the extensive explanation is divided into two: explaining the distinctions of the path and explaining the actual path. First, explaining the distinctions of the path is also divided into two: explaining how it is superior to other paths and explaining the distinctions of the three internal divisions. First, explaining how it is superior to other paths: Because such a way is profound and difficult to fathom, it is not the object of speculative reasoning.
Chinese
超越了这些。像这样，通过确立自己的宗义并驳斥他方，由思辨所产生的论辩日益增长，无论用多么敏锐的思辨理性来考察和分析，也只是以增益和诽谤的方式来随顺推测的分别念的散乱之风，因此无法证悟胜义谛，因为自性离戏，智慧的行境不可思议的法性是与之相违背的。《入行论》中说：“胜义非是心识境，心识是说世俗谛。”《楞伽经》中说：“愚童邪分别，如尸而分析。”因此，它的自性如何，就应当以各自的自证智慧之火焚烧分别的薪柴，自性寂灭，离戏，与超离思虑和言说的法性融为一体，不为分别念的风所动。《文殊师利住处经》中说：“分别诸念恒动摇，无有分别即涅槃，何者了知彼自性，是名具有智慧者。”特别是，对于平息了能境和所境之戏论的本初解脱的法性，那些执着于宣说解脱的增益之物的宗派观点的人们，以各自的思辨理性，增益说显现和心识二者皆有或者其中之一存在，并且以除此之外别无他物的诽谤之念束缚自己，而无法证悟，如《六十正理论释》中说：“你们从无始以来，不仅被烦恼的束缚所束缚，而且还被自己恶劣的宗义所粘合的束缚所束缚，就像蚕用自己的口水束缚自己一样。”此外，一般来说，在境界低劣的普通人的情况下，对于没有自解脱要诀的人们来说，无论用思辨的三种智慧如何思辨和分析法性，也无法证悟，特别是对于因乘的四谛和二谛等进行观察的心识，以及密咒乘中方便与智慧相结合的次第道
English
Having transcended these. Thus, by establishing one's own tenets and refuting others, the debates generated by speculation increase manifestly. No matter how sharply one examines and analyzes with speculative reasoning, it only follows the scattered winds of conceptualization by adding and defaming the meaning that is beyond extremes. Therefore, the ultimate truth cannot be realized, because the nature of reality, which is free from elaboration and the sphere of wisdom, the inconceivable nature of phenomena, is contrary to it. As it is said in the *Bodhicaryāvatāra*: "The ultimate is not the sphere of the mind; the mind is said to be the conventional truth." And in the *Laṅkāvatāra Sūtra*: "Foolish children discriminate, analyzing them like corpses." Therefore, as its nature is, one should burn the firewood of conceptualization with the fire of one's own self-cognizant wisdom, and the nature will be pacified, free from elaboration, and become one with the nature of phenomena that transcends thought and expression, unmoved by the wind of conceptualization. As it is said in the *Mañjuśrīvikrīḍita Sūtra*: "Thoughts are always moving; without thought, there is nirvāṇa. Whoever knows that nature is called wise." In particular, for the nature of primordial liberation, which is the pacification of the elaboration of object and subject, those who cling to the tenets of schools that speak of liberation as an object of superimposition, with their own speculative reasoning, superimpose that both appearance and mind, or one of them, exist, and bind themselves with the thought of defamation that there is nothing other than that, and thus do not realize it. As it is said in the commentary on the *Sixty Stanzas of Reasoning*: "You have been bound by the bonds of afflictions since beginningless time, and furthermore, you are bound by the bonds joined by your own bad tenets, just as a silkworm binds itself with its own saliva." Furthermore, in general, in the case of ordinary individuals with inferior boundaries, no matter how they speculate and analyze the nature of phenomena with the three wisdoms of speculation, those who do not have the key point of self-liberation will not realize it. In particular, the mind that observes the four truths and two truths, etc., of the causal vehicle, and the gradual path of the union of skillful means and wisdom in the mantra vehicle,
Chinese
二等也未从因果先后成熟等分别念的险隘和各种错乱遮障的方面中解脱，故《总持》中明白地显示，法性菩提心的实相也超离了这些的对境。因此，诸佛的智慧自生的密意是，本来解脱的法性。所以，虽然不容许使现在未解脱者解脱的其他因缘介入，但在自性大圆满的道中，将此如实赤裸地指示，依靠使包括八识聚在内的忽然之垢自解脱的要诀而得以清净。如果本来已经解脱，那么一切有情不依赖道也理应自解脱，如果这样想，（那是因为）一切有情既没有依止殊胜的上师，也没有以灌顶使之成熟，也没有以解脱之法使之解脱，也没有认识方便的入门，也没有依靠道的先导而修习，从而没有做证悟此的方便——净除障碍和圆满资粮的事业，也没有依靠正行而通达自解脱和任运安住的要诀，也没有依靠信敬而使上师的加持融入，因此怎么能不费力气就解脱呢？《总持经》中说：唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密。一切是佛，却因分别念所遮蔽而不认识。如是。那么，正行时没有分别思择的智慧，会有没有胜观的过失吗？答：对于有分别识者来说，分别思择的智慧仅仅是初学者们完全寻伺心的精进而已。《宝积经》中说：光护，于此，何为诸法之分别思择的智慧？乃是完全寻伺心的精进。如是。最终，像所烧之物烧尽后能烧之物也不存在一样，像这样思择的对境和能思择的分别思择的智慧本身也已无自性，这才是智慧的增上——真实的胜观。《总持经》中说：譬如二木为风所动，生火而焚烧自身。如是智慧增上生起后，便焚烧分别思择本身。如是。此处，自性大圆满的智慧不可思议
English
Those who hold to duality, etc., have not been liberated from the straits of conceptual mind, such as the desire for the ripening of cause and effect in sequence, and the various veils of error. Therefore, the Kunje Gyalpo Tantra clearly shows that the reality of the Dharmata Bodhichitta is also beyond the scope of these. Therefore, the spontaneously arising intention of the Victorious Ones is the Dharmata that is primordially liberated. Therefore, although other conditions that cause the currently unliberated to be liberated are not allowed to intervene, in the path of the Great Perfection of Naturalness, this is shown nakedly, and it is purified by relying on the key point of the spontaneous liberation of adventitious defilements, including the eight aggregates of consciousness. If it is already liberated from the beginning, then all sentient beings should be self-liberated without relying on the path. If you think like this, (it is because) all sentient beings have neither relied on the supreme Lama, nor have they been matured by empowerment, nor have they been liberated by the means of liberation, nor have they recognized the entrance to skillful means, nor have they practiced relying on the guidance of the path, thereby not doing the work of purifying obscurations and perfecting accumulations, which are the means of realizing this, nor have they understood the key points of self-liberation and spontaneous abiding by relying on the main practice, nor have they had the blessings of the Lama enter by relying on faith and devotion, so how can they be liberated effortlessly? The Kunjed Gyalpo Tantra says: Emaho, wondrous and amazing Dharma! The secret of all the perfect Buddhas. Everything is Buddha, but they do not recognize it because it is obscured by conceptual thought. Thus it is. So, if there is no discriminating wisdom during the main practice, will there be the fault of not having Vipassanā? Answer: For those with discriminating consciousness, discriminating wisdom is merely the effort of completely searching for the mind by beginners. The Ratnakuta Sutra says: Kashyapa, what is the discriminating wisdom of all dharmas here? It is the effort of completely searching for the mind. Thus it is. Ultimately, just as the object to be burned is burned and the burner no longer exists, the object of thought and the discriminating wisdom that can think in this way are also without self-nature, and this is the increase of wisdom—the actual Vipassanā. The Kunjed Gyalpo Tantra says: For example, two pieces of wood are rubbed together by the wind, and fire arises and burns itself. Likewise, after the increase of wisdom arises, it burns the discriminating thought itself. Thus it is. Here, the wisdom of the Great Perfection of Naturalness is inconceivable.
Chinese
虽然安住于无所不遍的法性之义，远离一切三时之分别念，但不与导师亲自广为人知宣说的广大经藏相违背。《宝积经》中说：‘光护，何为超越世间的良药？乃是精勤遍寻自心。光护，心不可思议，不可言说，不可显现，无有识相，无有处所。光护，一切诸佛亦未见，不见，将不见。光护，心若遍寻则不可得。凡不可得者，则不可缘。凡不可缘者，则非过去，非未来，非现在。凡非过去，非未来，非现在者，则为彻底超越三时。’如是，若能确定大圆满的实相，则已穷尽离边中观之口诀的精髓。于此境界中安住之时，能所之系缚断绝，一切显现与心识如波浪融入江河般，于法性中顿然解脱。因此，在所知事物本性的安住方式上，不会被显现之境的相状所束缚，而是安住于五蕴之近取，以及空性之自性，事物之实相如是。此空性亦是自性光明之精华，即双运之体性，乃是觉性自生之智慧，安住于佛陀法身的意境中。于无有系缚与解脱之法性中，身与智慧之法界无余，从本以来即为圆满，无有聚散地安住，犹如日光与光芒无有聚散一般。此时，色等显现之境虽未止息而显现，然其相状不会沾染觉性，故为空性。觉性亦未散失于境上，而是保持自性，因此心识不会被显现之境所沾染或执着，故为空性。无有间断地豁然开朗，即安住于无有取舍与增减之法性中。如虚空般广阔无垠：‘无有任何舍弃，超越一切之义。离边觉性，无有依凭，自然安住。不可言说此为何物，远离一切思虑。于无二广阔之大境中，顿然安住。’