Chinese
犹如无云晴空一般。如是说。中等根器者，从根本上修持而解脱，包含生起智慧之方便、修正之方便、以及稳固证悟之方便三者。下等根器者，通过口诀指示，次第生起体验而解脱。其中，婆罗门派的观点是：首先是安住之三摩地，其次是不动摇，第三是转变为平等性，第四是通过任运成就之智慧这四种方式行道而获得解脱。大圆满龙钦心髓派的观点是：法性现前，体验增上，觉性达到顶点，法性穷尽，通过这四种方式获得解脱。如是等等，大圆满自宗中有几种不同的行道方式，要知道其意义上的要点是一致的。现在开始讲解正文内容：大圆满分为两种： общей 讲述和 раздельно 区分并 подробно 讲述。第一种又分为两种：列举，胜乘之伟大或意义无别；以及引导，三乘或九乘的一切荣耀皆是大圆满。此乃一切乘之顶峰，一切续部之王，一切教言之总主，一切口诀之精华，一切法之根本，一切教法之明灯，三世诸佛一切意之精髓汇集之殊胜法大圆满是也。因此立宗：称为甚深瑜伽乘之智慧。此之意义在于，无需像下乘那样进行造作，故为无为；一切功德任运成就，故为圆满；安住于如是意义之智慧，故为瑜伽；基道果三者无别且相连，故称为续。因为如是自生智慧任运成就，所以没有词语、名相、入门等差别。然而，相对于下乘而言，从意义上分为入门等七种。相对于下乘，从功德在续中生起的方式上进行区分。引导，以下乘一切之反面，分为入门等七种。此之体性为，一切法皆为自生之智慧，任运成就，故入门等七种名相从一开始就是清净的。
English
Like a cloudless sky. So it is said. Those of middling capacity are liberated by practicing from the root, which includes three things: the means of settling the mind, the means of correction, and the stability of experience and realization. Those of lesser capacity are introduced through oral instructions, and liberation comes from experiences arising in stages. According to the Brahminical system, first is the samadhi of abiding, second is immovability, third is transformation into equality, and fourth is liberation through traversing the path by way of spontaneously accomplished wisdom. According to the Longchen Nyingtik system of Dzogchen, liberation is attained through four means: the manifestation of dharmata, the increase of experience, the perfection of rigpa, and the exhaustion of dharmata. Thus, there are several different ways of traversing the path in the Dzogchen tradition itself, but it should be understood that the essential point of their meaning is the same. Now, I will explain the meaning of the text: Dzogchen is of two types: general exposition and detailed explanation through differentiation. The first has two aspects: enumeration, the greatness of the vehicle or the inseparability of meaning; and guidance, the general glory of all three or nine vehicles is Dzogchen. This is the pinnacle of all vehicles, the king of all tantras, the general lord of all agamas, the essence of all instructions, the root of all dharmas, the lamp of all teachings, and the essence of the intention of all Buddhas of the three times is gathered in this supreme Dharma, Dzogchen. Therefore, it is established that it is called the wisdom of the exceedingly yogic vehicle. The meaning of this is that there is no need for effort like in the lower vehicles, so it is effortless; all qualities are spontaneously accomplished, so it is perfect; because the mind abides in such a meaning, it is yoga; because the ground, path, and fruit are inseparable and connected, it is called tantra. Because such self-arisen wisdom is spontaneously accomplished, there are no distinctions such as words, terms, or entrances. However, in relation to the lower vehicles, it is divided into seven, such as entrances, in terms of meaning. In relation to the lower vehicles, it is differentiated from the perspective of how qualities arise in the continuum. Guidance: in contrast to all lower vehicles, it is divided into seven, such as entrances. The essence of this is that all dharmas are self-arisen wisdom, spontaneously accomplished, so the seven terms such as entrances are pure from the beginning.
Chinese
此外，关于分类，应当从见解和证悟唯一的角度完整地了解。其中，关于大圆满，有一种玛哈大圆满，如空行心髓，首先讲解生起次第，最后介绍大圆满；以及《秘密藏续》第十三章中，邬金莲花生大师的观鬘中，阐述了大圆满的见解，并通过四种证悟和三种清净的方式进行介绍。按照这种方式，应当宣说自性大圆满本身的法相。阿努瑜伽的大圆满，就是《总集经》十二缘起中所述的。关于它的法相，被称为“大圆满总集”，是四句推理的结论。大圆满中的大圆满，如《普贤王如来根本续》所说：嗔恨自生大，贪欲自生大，愚痴自生大，以及诸如此类的所有所知，都已确定为自生智慧。关于它的法相，有六界（藏文：ཐིག་ལེ་དྲུག་，梵文天城体：षड्बिन्दु，梵文罗马拟音：ṣaḍbindu，汉语字面意思：六个明点），五大，大自在，非经论之推理，非因之果，非心之佛，应当了解这些是大圆满自身经典的法相。此外，证悟者夏多巴说，在共同乘中，五大的结论如下：阿底不造作之智慧成佛为五大，如《意护》所说：不舍不居不依无余尽，离诸名言之果大，自性任运不造作故，果之王殊胜无比大。因此，法身心性是自显现，因此，不舍弃任何事物而显现成佛之大。从外道、声闻、缘觉中解脱并衡量，不依赖任何事物而成为佛陀之大。从中观、唯识、克里亚瑜伽三部中解脱并衡量，无余尽为大自在成佛之大。从玛哈瑜伽中解脱并衡量，不住于任何处而成佛于法界之大。从阿努瑜伽中解脱并衡量，从一切到一切成佛，无不成佛之大。阿底
English
Furthermore, regarding the classification, it should be fully understood from the perspective of the uniqueness of view and realization. Among these, regarding Dzogchen, there is one Maha Dzogchen, such as the Khandro Nyingtik, which initially explains the generation stage and ultimately introduces Dzogchen; and in the thirteenth chapter of the Secret Essence Tantra, in the Garland of Views of Orgyen Padmasambhava, the view of Dzogchen is explained, and it is introduced through the four realizations and three purities. According to this system, one should speak of the Dharma terms of the self-existing Great Perfection itself. The Anu Yoga Dzogchen is what is described in the twelve origins of the Condensed Meaning Sutra. Regarding its Dharma terms, the term "Dzogchen General Vehicle" is the conclusion of the four logical arguments. The Dzogchen of Dzogchen, as stated in the Kunjed Gyalpo: Hatred is naturally great, desire is naturally great, ignorance is naturally great, and all knowable things, and the extent of existence, are all established as naturally arising wisdom. Regarding its Dharma terms, there are six spheres (Tibetan: ཐིག་ལེ་དྲུག་，Sanskrit Devanagari: षड्बिन्दु，Sanskrit Romanization: ṣaḍbindu，Literal meaning: six bindus), five greatnesses, great sovereignty, reasoning that does not arise from scripture, result that does not arise from cause, Buddha that does not arise from mind; these should be understood as the Dharma terms of the Dzogchen own texts. Furthermore, Realized Shakdorpa said that in the general vehicle, the conclusion of the five greatnesses is as follows: Ati's uncreated wisdom is enlightened into five greatnesses, as stated in the Yidkyob: Not abandoning, not abiding, not relying, nothing left, the great fruit free from all terms, because of self-existing spontaneous accomplishment, the king of fruits is immeasurably great. Therefore, the Dharmakaya, the nature of mind, is self-manifesting, therefore, the greatness of manifesting enlightenment without abandoning anything. Liberated and measured from non-Buddhists, Shravakas, and Pratyekabuddhas, the greatness of becoming a Buddha without relying on anything. Liberated and measured from the three divisions of Madhyamaka, Chittamatra, and Kriya Yoga, the greatness of becoming a great sovereign without leaving anything behind. Liberated and measured from Maha Yoga, the greatness of becoming enlightened in the Dharmadhatu without abiding anywhere. Liberated and measured from Anu Yoga, the greatness of becoming enlightened from everything to everything, without anything not becoming enlightened. Ati
Chinese
从续部、口诀和窍诀中解脱并衡量。十部经中说：五大菩提心，以心性五大来衡量。又说：现证佛陀之大，是不造作的菩提心，超越一切显现存在，被说是大圆满之大。又说：彼之佛陀之大，是不错乱的菩提心，超越一切论证，被说是瑜伽之大。又说：自性佛陀之大，是任运成就的菩提心，超越勤作和修持，被说是玛哈瑜伽之大。又说：法界佛陀之大，是生一切的菩提心，超越一切生处，被说是阿努瑜伽之大。又说：一切佛陀之大，是超越增损的菩提心，超越一切思辨，被说是阿底瑜伽之大。又，龙钦巴说：心性广大虚空中，轮回涅槃一切法，五大之中现证佛。如是说。这些应知是大圆满究竟的观点。广说有八：所依补特伽罗、入门、见、禅定、行、誓言、时间和果。第一是二：宣说。真实宣说和引导。在无数劫之前，依止善知识，并在心中修习下乘之义的，具有证悟之缘分的密咒种姓者，是根器最上等的，与即身成佛的瑜伽士和十地自在者具有相同缘分者，被认为是今生能现前圆满者。如是者，是进入大圆满的所依补特伽罗。经由教证而明说。引导。从《大虚空经》中也这样说，安住于远离一切言说的法性虚空，大圆满之义的瑜伽士，因功德之分增长而具有殊胜缘分。如是说。和，是从下面收集顶峰顿生的教证。在无数劫之前，修习八乘的具缘分者是
English
It is liberated and measured from the tantras, instructions, and pith instructions. The Ten Sutras say: The five great Bodhicittas are measured by the five great aspects of mind itself. And it says: The greatness of manifest enlightenment is the uncreated Bodhicitta, which surpasses all appearances and existences, and is said to be the greatness of the Great Perfection. And it says: The greatness of that Buddha is the unerring Bodhicitta, which surpasses all reasons and is said to be the greatness of Yoga. And it says: The greatness of self-nature Buddha is the spontaneously accomplished Bodhicitta, which surpasses effort and practice, and is said to be the greatness of Maha Yoga. And it says: The greatness of Dharmadhatu Buddha is the Bodhicitta that gives rise to all, which surpasses all sources and is said to be the greatness of Anu Yoga. And it says: The greatness of all Buddhas is the Bodhicitta that transcends affirmation and denial, which surpasses all thought and speculation, and is said to be the greatness of Ati Yoga. Also, Longchenpa said: In the vast expanse of mind itself, all phenomena of samsara and nirvana, are manifestly enlightened in the five greatnesses. Thus it is said. These should be known as the ultimate view of the Great Perfection. There are eight in the extensive explanation: the basis of the individual, the entrance, the view, the samadhi, the conduct, the samaya, the duration, and the fruit. The first is two: Enumeration. Actual teaching and guidance. In the immeasurable eons before, relying on a virtuous spiritual friend and cultivating the meaning of the lower vehicles in the mind, the secret mantra lineage person who possesses the fortune of realization, is the yogi of the most supreme faculty, equal in fortune to the lord of the ten bhumis, who is considered capable of manifesting perfect enlightenment in this one lifetime. Such a person is the basis of the individual who enters the Great Perfection. It is clearly explained by scripture. Guidance. From the Lung of the Great Sky, it is also said that the yogi who abides in the meaning of the Great Perfection, the Dharmata space that is free from all expressions, is of good fortune because the share of qualities has increased. Thus it is said. And, is to collect the scriptures of the spontaneous arising of the peak from below. In the immeasurable eons before, the fortunate person who has cultivated the eight vehicles is
Chinese
那是口诀的法器。大圆满甚深瑜伽的意义，是上师的口诀从耳到耳地传承，从孔到孔地传承，从心到心地传承，像这样的口诀，如果有什么样的人修持，那些不顾性命、具有信心的、如同诸佛心子的修行者们才能领受。这是从《顶峰骤成》中这样说的。 “和”的意思是上面已经引用了大圆满的教证，这里是汇集秘密心髓的教证。 经历无数大劫，如同诸佛刹土的微尘数量一样的时间，精进修习下乘法义，并且圆满修持所有密咒坛城的结果就是大秘密大圆满。 如大圆满和秘密心髓中所说。 因为说了这些意义，所以这些教证可以引导此论，并且毫无疑惑地显现。 入门和引导：进入乘之顶峰大圆满的门是：从上至上的无上正等觉佛陀以下，到下至无间地狱为止，轮回和涅槃二者所显现的内外诸法，因为一切都是不混杂而圆满的，所以，远离一切局限和偏袒，这就是根器最上者进入大圆满的门。 如果详细解释不混杂和圆满，那就是一切法在自生智慧中无余圆满。 其中的理由是，没有一法不是自生智慧，所以，自生智慧本身与迷乱解脱等等名言的显现毫不混杂，并且，它无边无际，周遍一切而无二，因此在无境中圆满。 并且，觉性无边无际，没有局限和偏袒，所以在唯一的觉性之上，一切都清晰而不混杂。 因此，既没有混合，也没有差别，是不混杂而圆满的。 并且，在不混杂的当下，一切都无分别地在无境中圆满，并且在圆满的当下，也显现为不混杂而各自分离。 因此，不混杂没有阻碍圆满之门，圆满没有阻碍不混杂之门，是不混杂而圆满的。