Chinese
圆满二次第的意义和区别，以及误入歧途之处，以及大圆满的伟大功德，以及证悟解脱之方法，共有四点。第一，区别在于：玛哈瑜伽认为显现是心之幻变，阿努瑜伽认为显现是心的力量。而阿底瑜伽则认为，包含轮回和涅槃的一切法，都是自生智慧的自显现的差别。下面二者认为显现是心的幻变和力量，因此，观基为心，且未能脱离用力执持之分。阿底瑜伽是，一切法皆为自生智慧，无有局限和偏颇，一切法皆在平等性中自解脱。又，玛哈瑜伽认为显现是法性，但不认为分别和执着是法性。阿努瑜伽认为显现和分别都是法性，但不认为执着是法性。阿底瑜伽认为一切法皆为自生智慧的显现，因此，执着无需改造即是法性，并且没有不是法性的法。第二，误入歧途有四种：诋毁阿底瑜伽的罪过，以空洞之语的见解误入歧途，以未证悟的修习误入歧途，以及相对于阿底瑜伽而言，阿努瑜伽以下都属于误入歧途。第一，大圆满的教法犹如虚空，是所有乘的顶峰，是所有教法的心髓。对于此，心胸狭隘、持有偏见之人加以诋毁，因此，经中说，他们会堕入地狱直到虚空存在之时。如《救护》中所说：你不要将狭隘之见传播到别处。如果传播，那个人就会，诽谤普贤的密意，直到虚空存在之时，死后会堕入金刚地狱。如此说道。第二，空洞之语的见解是：一切法皆为自生智慧的显现，本自成佛。智慧广大之人，将当下的显现不加改造、不加混淆地证悟为与自生智慧无别而解脱，但心胸狭隘之人却不明白，未能区分迷乱和解脱，执着于空洞之语的见解，说：如此显现就是佛。如此随意谈论事物，经中说，这就是误入歧途。如《虚空广阔》中所说：不经实修，仅凭空谈，不能降伏贪嗔，
English
The meaning and distinction of the two perfections, and the indication of the places of straying, and the great qualities of the Great Perfection, and the means of realization and liberation, are four. First, the distinction is: Maha Yoga considers appearance to be the magical display of the mind, and Anu Yoga considers appearance to be the power of the mind. Ati Yoga, on the other hand, considers all phenomena encompassed by samsara and nirvana to be the distinctiveness of the self-manifestation of self-arisen wisdom. The latter two consider appearance to be the magical display and power of the mind, therefore, they view the ground as mind and are not separate from the aspect of forcefully grasping. Ati is that all phenomena are self-arisen wisdom, free from limitations and partiality, and all phenomena are self-liberated in equality. Furthermore, Maha considers appearance to be dharmata, but does not consider discernment and attachment to be dharmata. Anu considers both appearance and discernment to be dharmata, but does not consider attachment to be dharmata. Ati considers all phenomena to be the manifest appearance of self-arisen wisdom, therefore, attachment is considered dharmata without the need for correction, and there is not a single phenomenon that is not dharmata. Second, there are four ways to stray: the fault of denigrating Ati, straying through the view of empty words, straying through uncomprehended meditation, and in relation to Ati, everything below Anu is straying. First, the teaching of the Great Perfection is like the sky, the pinnacle of all vehicles, the essence of all teachings. Those with small minds and partiality denigrate this, therefore, it is said that they will go to hell for as long as the sky remains. As it says in the Protector: "You should not spread small-mindedness elsewhere. If you spread it, that person will, revile the intention of Kuntuzangpo, and for as long as the sky remains, after death will go to the Vajra Hell." So it is said. Second, the view of empty words is: all phenomena are the manifest appearance of self-arisen wisdom, and are primordially enlightened. Those with great minds realize that this present appearance, without correction or adulteration, is inseparable from self-arisen wisdom and are liberated, but those with small minds do not understand this, and without distinguishing between delusion and liberation, they cling to the view of empty words, saying: "This appearance is the Buddha." Speaking about things in this way is said to be straying. As it says in the Vast Expanse of the Sky: "Without practical experience, with empty words, not subduing attachment and aversion,"
Chinese
说众生误入歧途。如是说。第三，说不了解意义而修也会误入歧途。如虚空广阔中说：不了解自心之意义，去修行真是可怜。如未学游泳而入水，同样不了解而修，不会有结果，是魔业。如是说。第四，相对于阿底，说阿努以下都误入歧途。也就是一切法在自生之智慧自显现，本来就是不造作之智慧中成佛，但被声闻缘觉视为过失而舍弃和否定，因此误入歧途。中观和唯识二者通过改造而误入歧途。克里亚瑜伽和内密二者通过改变和控制，对自生智慧进行改造而误入歧途。如十品经中说：经部和克里亚，以及邬波耶和瑜伽，玛哈瑜伽和阿努六者，是大圆满的歧途。如是说。第三，大圆满的伟大或功德有六：教大圆满五百之末，将在北方雪域兴盛，并被预言为众生之明灯。以及持有和守护教法的功德，信仰的功德，听闻的功德，如实宣说的功德，证悟和修行的功德这六种。第一是：教法之精华大圆满，在五百之末将在西藏雪域兴盛。如自生乐轮续中说：佛陀教法衰败之时，在赡洲藏地之北方，一切经藏之法都将隐没，那时少数有缘者，仅凭证悟自心，就能在此世获得成佛之果。如是说。第二，对此殊胜之法生起信心，持有和守护，即使是书写，也会像养育诸佛之子一样被养育。如虚空边际平等中说：阅读和书写以及持有者，都会像儿子一样被养育。如是说。第三，对此生起信心，与诸佛平等并被说为成佛。对此生起信心之人，与诸佛具有相同的福分。如是说。第四，听闻和修行此经也会成佛。如旃檀串中说：听闻此
English
It is said that beings go astray into self-centeredness. Thus it is said. Third, it is said that even meditating without understanding the meaning leads astray. As it is said in the Vast Expanse of Space: It is pitiful to go to meditate without understanding the meaning of one's own mind. Like entering water without learning to swim, similarly, whoever meditates without understanding, no result will arise, it is the work of demons. Thus it is said. Fourth, it is said that in relation to Ati, everything from Anu downwards goes astray. That is, all dharmas are enlightened in the self-arisen wisdom, self-manifesting and primordially unconditioned wisdom, but the Hearers and Solitary Realizers consider it a fault and abandon and reject it, thus going astray. The Madhyamaka and Cittamatra schools go astray by transforming it. The Kriya Yoga and Inner Tantra schools go astray by altering and controlling the self-arisen wisdom. As it is said in the Ten Chapter Sutra: The Sutra Pitaka and Kriya, as well as Upaya and Yoga, Maha Yoga and the six Anus, are the places of straying for the Great Perfection. Thus it is said. Third, the greatness or qualities of the Great Perfection are six: The last of the five hundred teachings of the Great Perfection will flourish in the northern snowy land, and it is prophesied to be a lamp for sentient beings. And the qualities of holding and upholding the teachings, the qualities of faith, the qualities of listening, the qualities of truthfully explaining, and the qualities of realization and meditation, these six. The first is: This essence of the teachings, the Great Perfection, will flourish in this snowy land of Tibet at the end of the five hundred teachings. As it is said in the Tantra of the Self-Arisen Bliss Wheel: At the time when the Buddha's teachings are declining, in the northern part of Jambudvipa, Tibet, all the Dharma of the Tripitaka will disappear, and at that time, for a few fortunate ones, merely by realizing their own mind, the result of Buddhahood will arise in this age. Thus it is said. Second, having faith in this sacred Dharma, holding and upholding it, and even writing it, will be nurtured like nurturing the sons of all the Buddhas. As it is said in the Equality of the Limit of Space: Reading, writing, and holding it, all will be nurtured like a son. Thus it is said. Third, having faith in this is equal to the Buddhas and is said to be Buddhahood. The person who has faith in this has the same fortune as the Buddhas. Thus it is said. Fourth, listening to and practicing this text will also lead to Buddhahood. As it is said in the Sandalwood Garland: Hearing this
Chinese
聽聞也是，獲得三世諸佛之密意，如是說。第五、如教奉行的功德是，《秘密藏續》中說：「所有如來之，手印大密心髓此，通達之後凡宣說，彼即是我亦權圓。」如是說。第六、通達並修持之功德有二，通達之後若修持亦成佛之功德是，《真實義總集續》中說：「為利根者之義故，僅僅開示即通達法，明點唯一法身，僅僅知曉即定成佛。」如是說。通達並串習之功德有十四，斷除一切歧途於一時之功德，以及清淨一切障礙於一時之功德，以及二資糧一時圓滿，以及空行護法一切皆聽命，以及是所有供養中最殊勝者，以及皈依三寶圓滿，以及三律儀圓滿，以及三智慧圓滿，以及十善圓滿，以及六度波羅蜜圓滿，以及四無量圓滿，以及密咒之修持無餘圓滿，以及地道於一時圓滿，以及果位五身等諸佛之功德無餘圓滿。這些之義廣說於《秘密明燈》第十三品功德增上之品，以及通達者夏多於大乘總集中已安立，故於彼處閱覽。第四、通達並解脫之方便是，一般而言於大圓滿之宗派中，於確立見解之方法上，有五大，以及六明點，以及四理，以及大自性之理等，以彼等確立之後而通達見解。於修持上，又有極超勝一，超勝一，中等一，下等一，共四。於《救護續》中說：「極超勝，超勝與中等，以及下等解脫。」如是說。根器極超勝者，一知，一斷，通達解脫或解脫道同時者是，《智慧秘密續》中說：「學習次第雖非漸，然不需經歷頓入地。」如是說。安住於超勝通達之義僅僅如此即解脫者是，《虛空廣大續》中說：「利根者之修持上，無有俱與不俱之故，無離於義不需勤作。」
English
Hearing also, one obtains the intent of the Buddhas of the three times, so it is said. Fifth, the benefit of practicing according to the scriptures is, in the Guhyagarbha Tantra, it says: "All the Tathagatas', the great secret essence of the hand seal, whoever understands and speaks of this, that itself is me, and the power is also complete." So it is said. Sixth, there are two benefits of understanding and meditating: The benefit of becoming a Buddha even by meditating after understanding is, in the Definitive Meaning Gathering Tantra, it says: "For the sake of the sharpest faculties, the Dharma that is understood by merely teaching, the single bindu is the Dharmakaya, just knowing it is definitely becoming a Buddha." So it is said. There are fourteen benefits of understanding and becoming familiar: the benefit of cutting off all wrong paths at once, and the benefit of purifying all obscurations at once, and the two accumulations being completed at once, and all the dakinis and Dharma protectors obeying, and being the best of all offerings, and the three refuges being complete, and the three vows being complete, and the three wisdoms being complete, and the ten virtues being complete, and the six perfections being complete, and the four immeasurables being complete, and all the accomplishments of secret mantra being complete, and the grounds and paths being complete at once, and the fruits, the five kayas, and so on, all the qualities of Buddhahood being completely fulfilled. The meaning of these is explained in detail in the thirteenth chapter of the Secret Lamp, the chapter on the increase of qualities, and Togden Shakdor has established it in the Great General Vehicle, so please look there. Fourth, the method of understanding and liberating is, in general, in the Dzogchen tradition, in the method of establishing the view, there are the five great ones, and the six bindus, and the four reasons, and the reasons of the great self, etc., and after establishing them, the view is understood. In meditation, there is also the most excellent one, the excellent one, the intermediate one, the lowest one, and four in total. In the Protector Tantra, it says: "The most excellent, the excellent, the intermediate, and the lowest are liberated." So it is said. The one with the sharpest faculties, one knowing, one cutting, understanding liberation or the path to liberation at the same time is, in the Secret Wisdom Tantra, it says: "Although the method of learning is not gradual, it is a place to enter all at once without traversing." So it is said. Just abiding in the meaning of the most excellent understanding is liberation, in the Vast Expanse of Space Tantra, it says: "For the meditation of the sharpest faculties, because there is no co-occurrence or non-co-occurrence, there is no need to strive for the inseparable meaning."