Chinese
是这样的，通过显现为万象皆是法性之游舞之门，行持于无有取舍和扬弃。如是说：无有作为，唯是观见。果：是不需修证，任运成就的大成就果，安住于普贤王如来无有差别的地界。如是说：无修证，无勤作，无希求。如是，虽然阿底瑜伽没有被更高的乘所驳斥，但由于较低的乘有争论，所以对此进行阐明：较低的乘说：你们大圆满宗认为大圆满是法身，本来就是佛，是这样认为吗？如果这样认为，那么它可以通过闻思来确定吗？如果可以，那么就成了本来没有成佛。如果不可以，那么就不需要闻思。回答是：虽然本来就是佛，但为了了知没有认识到自己是佛，所以需要闻思。例如，贫穷人家的地下有宝藏，但需要向导来指认才能认识到。如是说：本来安住于成佛自性中，就像影子之于形体一样，对此产生了分别念。如果本来就是佛，那么现在显现的轮回迷乱之相是什么呢？回答是：由于没有认识到万象皆是法性之游舞，而执着为实有，这就像欲界的天人睡着了一样。如是说：从不确定的彩虹颜色中，显现出各种不同的类别。那么，显现的六道众生的各种痛苦是佛吗？回答是：如果没有偏离实相，并且认识到，那就是佛，就像国王流落为平民，但种姓不会改变一样。如是说：众生的痛苦是菩提心，因为完全了知而自在游舞。那么，五毒烦恼也是佛吗？回答是：如果认识到，那就是佛，就像冰没有超出水一样。如是说：贪欲、嗔恨、愚痴，也都是从大菩提道中产生的。那么，土地、石头、山、岩石也是佛吗？回答是：如果认识到，那就是法性的游舞，就像觉性的自力一样，这才是佛。如是说：大种是薄伽梵。那么，较低的乘的苦行没有意义吗？回答是：为了认识到本来成佛的意义，这是需要的。
English
It is like this: through the door of appearing as the play of suchness in whatever appears, one practices without acceptance or rejection, and without abandoning or adopting. It is said: There is no action, only seeing. The result is the great accomplishment of spontaneously accomplishing the great siddhis without cultivation, abiding in the realm of Samantabhadra without differentiation. It is said: Without cultivation, without effort, without aspiration. Thus, although Ati Yoga is not refuted by the higher vehicles, there is contention from the lower vehicles, so this is clarified: The lower vehicle says: Do you Dzogchenpas believe that the Great Perfection is the Dharmakaya, that it is primordially enlightened as the Great Bindu? If you believe this, then can it be ascertained through hearing and contemplation or not? If it can, then it follows that it was not enlightened from the beginning. If it cannot, then there is no need for hearing and contemplation. The answer is: Although one is primordially enlightened, hearing and contemplation are necessary in order to know that one has not recognized oneself as enlightened. For example, even though there is treasure in the house of a poor person, a guide is needed to point it out so that it can be recognized. It is said: Originally abiding in the nature of enlightenment, like a shadow to a form, conceptualization arises about it. If one is primordially enlightened, then what is the appearance of samsara's delusion that arises now? The answer is: Because one has not recognized that all appearances are the play of suchness, one grasps at them as real, like a god of the desire realm falling asleep. It is said: From the uncertain colors of the rainbow, the distinctions of various kinds manifestly appear. So, are the various sufferings of the six realms of beings Buddha? The answer is: If one does not deviate from reality and recognizes it, then it is Buddha, just as a king wandering as a commoner does not change his lineage. It is said: The suffering of beings is Bodhicitta, because it is fully understood, it is played with freely. So, are the five poisons of afflictions also Buddha? The answer is: If one recognizes them, they are Buddha, just as ice does not go beyond water. It is said: Desire, hatred, and ignorance also arise from the path of great Bodhi. So, are earth, stones, mountains, and rocks also Buddha? The answer is: If one recognizes them, they are the play of suchness, like the self-power of awareness, this alone is Buddha. It is said: The great elements are the Bhagavan. So, is the asceticism of the lower vehicles meaningless? The answer is: It is necessary in order to realize the meaning of being primordially enlightened.
Chinese
还有，名目成百上千，无论如何修持，也不会生起无分别智。如是说。那么，众生造作各种恶业，这也是佛吗？如果证悟，就不会受业的支配，这就是成佛。还有，在任何差别都相同的情况下，分别念认为这是业。怎么会不受业的支配呢？如是说。那么，不能次第登上地道吗？如果没有证悟，就是有的。还有，想要在无道中进入道，想要到达道的关键之处，就像野兽追逐海市蜃楼一样。如是说。那么，有没有一些成佛的法呢？在证悟之前，轮回的事务不会完成，一切都安住在佛的自性中。还有，无余圆满。如是说。指示了能认知所知境的能知者的智慧，这是断除歧途的第二个目标。第三个总义，即二无别，所知事物的实相是：如此，所知境和能知之智，以及所教之门和乘之边际等，是各自分开存在的吗？如果从真实的意义上来说，了知所知事物之实相，以及所知之法，所教之门和一切乘之边际，在任何技巧上都不会停滞，但从真实上来说，什么也不会成立。对此有两个比喻。第一个是：虽然显现为能知和所知二者，但各自的自性并没有成立为 अलग-अलग，就像面容和镜子一样。镜子里的面容和自己的面容，虽然显现为 अलग-अलग，但并没有成立为二，就像这样，能知和所知之法，境和有境虽然显现为 अलग-अलग，但与自己的自性无别。能知就像外境的影像一样显现，外境的所知境本身就是能知的影像。还有，就像镜子显示的方式一样，显现为各种颜色和形状。如是说。那么，如果能知和所知的自性无别，那么这两者真实成立吗？真实成立是不存在的。如《经庄严论》所说：诸法以智慧在自心中了知后，然后应了知心也不存在。如是说。如果真实成立不存在，那么现在显现的器情世界各种各样
English
Furthermore, even if one practices in a hundred thousand different ways, non-conceptual wisdom will not arise. So it is said. Then, are sentient beings who commit various evil deeds also Buddhas? If one realizes, one will not be subject to the power of karma, and that is Buddhahood. Moreover, when all distinctions are the same, the mind distinguishes and calls it karma. How can one not be subject to the power of karma? So it is said. Then, is it not possible to ascend the bhumis and paths in stages? If one has not realized, it is possible. Furthermore, wanting to enter the path where there is no path, wanting to reach the essential point of the path, is like a deer chasing a mirage. So it is said. Then, are there some qualities of Buddhahood? Until realization, the activities of samsara will not be accomplished, as everything abides in the nature of Buddhahood. Furthermore, it is completely perfect without remainder. So it is said. Indicating the wisdom of the knower that identifies the object of knowledge, this is the second aim of cutting off misconceptions. The third general meaning, the non-duality of the two, the reality of knowable things is: Thus, are the object of knowledge and the knowing mind, as well as the door of teaching and the extent of the vehicle, all separate? If, in the true sense, knowing the reality of the object of knowledge, as well as the dharma of knowledge, the door of teaching, and the extent of all vehicles, does not cease in any skill, but in truth, nothing is established. There are two examples for this. The first is: Although knowledge and the object of knowledge appear as two, their respective natures are not established as separate, like a face and a mirror. The face in the mirror and one's own face, although they appear as separate, are not established as two, just as in this way, the dharma of knowledge and the object of knowledge, the object and the subject, although they appear as separate, are inseparable from one's own nature. Knowledge arises like a reflection of an external object. The external object of knowledge itself is the reflection of knowledge. Furthermore, just as the mirror shows, various colors and shapes appear. So it is said. Then, if the nature of knowledge and the object of knowledge are inseparable, are both of them truly established? True establishment does not exist. As it is said in the Ornament of the Sutras: After realizing all dharmas in one's own mind with wisdom, then one should realize that the mind also does not exist. So it is said. If true establishment does not exist, then the manifold world of containers and contents that appears now
Chinese
那么这是怎么回事呢？从空性中生起觉性，觉性的力量显现为五毒，五毒的力量显现为五大，内外器情的一切错觉都由此显现。如同从虚空中显现四大一样。对此说道：从虚空的自性中，生起显现的念头。如是说道。如此器情的各种错觉显现，但从未偏离真实的意义，如同四大无法超越虚空一样。对此说道：无论变化如何，最终归于何处，其精髓都不会偏离真义。如是说道。如果证悟了这颠扑不破的真义，何时证悟，何时解脱。如果有人认为已经证悟了，那还需要什么佛法呢？如果没有证悟，那就永远无法解脱。对此说道：虚假的禅定能获得解脱吗？如是说道。那么，这个真实的意义是遍及一切众生，还是不遍及呢？如同芝麻被油遍布一样，无有分别地平等遍及。对此说道：如来藏遍及一切众生。如是说道。如果一切众生都平等具有如来藏，那么根器的锐利和迟钝又是怎么回事呢？这有两种情况。自性上根器有锐利和迟钝的原因是：众生从无始轮回以来，迷惑也一同迷惑，具有如来藏也相同，只是恶业的轻重导致了遮蔽的厚薄。由此，证悟法性的难易程度不同，从而导致了根器的锐利和迟钝。例如，镜子完全清澈的程度相同，但污垢的厚薄导致了显现的清晰与否不同。经中说：文殊菩萨问道：恶趣的业障要多久才能清净？佛回答说：恶趣的业障，无论是无数劫，还是仅仅一劫，甚至一生，或者仅仅一瞬间也能清净。为什么呢？因为恶趣的污垢有轻重之分。如是说道。修习上根器的锐利和迟钝的原因是：恶趣的污垢轻重相同，但前世修习程度的差异，导致了今生根器的锐利和迟钝。例如，铁的材质相同，但工匠的技艺高低
English
How is that? From emptiness arises awareness. The power of awareness manifests as the five poisons. The power of the five poisons manifests as the five elements, and all illusions of outer and inner realms arise from this. It is like the four elements arising from empty space. It is said: From the very nature of space, arises the thought of manifestation. Thus it is said. Although various illusions of the outer and inner realms arise, they never deviate from the true meaning, just as the four elements cannot surpass space. It is said: No matter where the changes go, the essence never deviates from the meaning. Thus it is said. If one realizes this infallible true meaning, whenever one realizes it, one is liberated. If one thinks one has realized it, then what need is there for Dharma? If one has not realized it, then there is never liberation. It is said: Can one attain liberation through false meditation? Thus it is said. Does this true meaning pervade all sentient beings or not? It pervades equally without division, just as sesame seeds are pervaded by oil. It is said: The Sugata-garbha pervades all beings. Thus it is said. If all sentient beings equally possess the Sugata-garbha, then how do sharpness and dullness of faculties arise? There are two reasons for this. The reason for the natural sharpness and dullness of faculties is that sentient beings have been deluded together since beginningless samsara, and they equally possess the Sugata-garbha. However, the severity of negative karma causes the thickness or thinness of obscurations. This makes it difficult or easy to realize the nature of reality, which in turn causes the sharpness or dullness of faculties. For example, mirrors are equally clear, but the thickness of dirt causes them to appear clear or unclear. In the sutra, Manjushri asked: How long does it take to purify the obscurations of negative states? The Buddha replied: The obscurations of negative states can be purified in countless eons, or in just one eon, or even in one lifetime, or even in a moment. Why? Because the dirt of negative states varies in severity. Thus it is said. The reason for the sharpness and dullness of faculties through practice is that even if the dirt of negative states is the same, the difference in the degree of practice in previous lives causes the sharpness or dullness of faculties in this life. For example, the material of iron is the same, but the skill of the blacksmith
Chinese
以殊胜性表示锐利和迟钝的差别。具有听闻和思维精进修习的智慧之眼的人们所受持。如是。又，所知之自性无有差别，安住于一。诸佛所说的众多法乘是如何呢？对此有两种论述。一种论述认为，如同养育众多的母亲、儿子和孙子，根据儿子和孙子的年龄，给予不同种类的食物一样，佛陀也根据所化众生的根器次第，宣说了多种乘。如《根本续·秘密藏》中说：为了对治八万四千种烦恼，宣说了八万四千种法门。说，正在说，将要说。如是。一种论述认为，诸佛虽然只说了一个真如之乘，但所化众生根据各自的根器，听到了不同的法乘，如同盲人摸象一样。《十万颂》中说：我只说了一个色之真如，但有些人听为色空，有些人听为色不空。如是。又，《意集经》中说：当秘密确定进入时，乘之门也难以思议。当秘密确定为心要时，乘之门也只有一个。如是。又，如果出现多种乘是与众生的根器次第相适应，那么一个人怎么会有多个道次第呢？例如，虽然月亮没有盈亏，但由于自身的遮障的差别，而显现为盈亏。同样，众生的实相虽然没有变化，但由于证悟程度的大小差别，而显现为道有高低。如经部中说：如同兔子持有的盈月，自己的心也逐渐增长，只是称之为地而已，在真实义上没有盈亏。如是。又，一切法最终都与确定心性相符，心的自性没有好坏和大小，但每个宗派怎么会有不同的究竟证悟呢？例如，如同依靠须弥山的颜色和山谷的形状，在虚空中看到颜色和形状一样，九乘次第也依靠法性