Chinese
忍辱是（不嗔怒），精进是（不懈怠），禅定是（不散乱），智慧是（不执着）。就像大圆满也认为，将自性安住于离于作为的本性之中，那么所有道谛的法，无需勤作自然具足。如《普作王经》云：实义精华无所作，大瑜伽士所见者，本来自性清净之坛城，从因自体天神之坛城，以近修四支令圆满，任运成就增减之自性。又如《喜金刚》云：无戏论之自性中，天神与咒语皆安住。等等，因此所有大乘经和续部都一致认为了义甚深的实相。此外，金针论师曾说：虽然《普作王经》从见解的角度来说是正确的，但是此法的传承者们不将其与行持相结合，并且认为放弃行持就足够了，如果付诸实践，就会变成汉地和尚的宗派。这确定是此论的观点。如是说，总的来说，这个过失变成了抛弃影像的阴影，特别是，如果仅仅是直接展示法性自性的安住方式就会变成那样，那么所有以上引用的宣说大乘甚深意义的经和续部都会变成那样。大圆满派则如以上所引用的《普作王经》一样，不仅如此，还在《大圆满金液滴》中说：诸佛无余皆成母，是故诸佛唯一道，戒律等及波罗蜜多行，是成大海之基础。等等，因为将广说宗义的这种伟大方式视为衡量标准并付诸实践。总的来说，对于像这样思维轮涅平等性，并且复述因果的金刚密语，相信其所表达的无取舍之义，从甚深经部来说，这是不退转者的标准。
English
Patience is (non-anger), diligence is (non-laziness), meditation is (non-distraction), and wisdom is (non-attachment). Similarly, Dzogchen also considers that when the nature is placed equally in the state of being free from action, then all the dharmas of the path of truth are complete without effort. As the Kunjed Gyalpo says: The real essence of meaning is without action, Seen by the great yogis, In the mandala of original self-purity, From the cause, the mandala of the deity of self, Is perfected by the four branches of approach and accomplishment, And abides as the spontaneously accomplished nature of increase and decrease. And as the Hevajra says: In the nature without elaboration, Gods and mantras are completely present. And so on, therefore, all the Mahayana sutras and tantras are certain to have one way of showing the profound suchness. Furthermore, the Gold Needle Master said: Although the Kunjed Gyalpo is correct from the point of view of view, the holders of that Dharma do not combine it with the aspect of practice, and they think it is enough to abandon practice, and if they put it into practice, it will become the sect of the Chinese monks. This is definitely the view of this treatise. It is said that, in general, this fault becomes the shadow of abandoning the image, and in particular, if it becomes so merely by directly showing the way of abiding of the nature of reality in Dzogchen, then all the sutras and tantras that show the profound meaning of the Mahayana quoted above will also become so. The Dzogchenpas are like the Kunjed scripture quoted above, and not only that, but also in Dzogchen Dorje Zhunma, it says: All the Sugatas have become mothers, therefore it is the only path of all the Buddhas, the practice of morality and other Paramita paths, is the basis for becoming the ocean. And so on, because this great way of establishing the doctrine that is widely spoken is regarded as a standard and put into practice. In general, believing in the meaning of non-acceptance and rejection expressed by these amazing Vajra secret words that repeat cause and effect, thinking of the equality of samsara and nirvana, is said in the profound sutras to be the standard of those who have the fortune of non-reversal. The conduct of a Bodhisattva
Chinese
在《教诫经》中，文殊菩萨问莲花童子：“如何为初发心的菩萨说法？”答曰：“不要舍弃贪欲，不要摧毁嗔恨，不要消除愚痴，不要逆转世间法。”等等，又说：“不要自认为是佛，不要思虑佛法，不要供养僧众，不要接受戒律，不要追求寂灭，不要渡过河流。”像这样的教诲，是为初发心的菩萨而说的，之后也应如此教导。为什么呢？因为一切法的法性都是无常的。这些孩子会被预言为生灭之法。此法界是由无分别所区分的，如实证悟诸法自性即是菩提。如此教导，若不畏惧、不惊慌、不变色，则知此菩萨是不退转者，是具足不退转地之资格者，应以教诲反复令其欢喜。如是说故，后世之人，对于甚深之究竟义，不以智慧趋向，仅以言辞将大乘佛法挂在嘴边，思虑行为幼稚，仅在思辨上精通，听闻此种无为法之实相，则不相信，仅以掩耳而已，此乃法性使然。如达瓦扎巴认为大圆满的法声，混杂了哈桑宗派的特点，以及口诀观修之流。像这样说，是因为他们根本没有听过，或者听过却无法从宗派偏见中解脱出来，明知故犯第六根本堕罪。他们甚至没有听过关于大和尚的佛法渊源，却因为自己的喜好而将大圆满视为有争议的，认为这种法是邪恶的。这种宗派偏见的言论是不可信的，仅凭这些就很容易暴露其缺点，所以才会进行辩论。
English
In the Sutra of Teachings, Manjushri asked the lotus youth, "How should one teach the Dharma to a Bodhisattva who is just beginning?" The answer was, "Do not abandon desire, do not destroy hatred, do not eliminate ignorance, do not go against worldly aggregates," and so on. It also says, "Do not act as if you are a Buddha, do not contemplate the Dharma, do not make offerings to the Sangha, do not take vows, do not seek nirvana, do not cross the river." Such teachings are for Bodhisattvas who are just beginning, and should be taught accordingly later on. Why is that? Because the nature of all dharmas is impermanence. These children will be prophesied as dharmas of arising and ceasing. This realm of Dharma is distinguished by non-discrimination, and realizing the self-nature of all dharmas as they are is enlightenment. If, after teaching in this way, one is not afraid, not alarmed, and does not change color, then know that this Bodhisattva is irreversible, possessing the qualification for the ground of irreversibility, and one should repeatedly generate joy with this teaching. Because it is said thus, in later times, people do not direct their wisdom towards what is the ultimate profound meaning, and only use words to speak of the Great Vehicle, their thoughts and actions are childish, and they are only proficient in speculation. When they hear of such an unconditioned reality, they do not believe it, and only cover their ears. This is the nature of things. Like Dawa Zhaba, who thought that the sound of the Great Perfection was mixed with the characteristics of the Hwashang sect, and the stream of oral instruction and contemplation. Saying such things is because they have never heard the definitive meaning of the sutras and tantras, or if they have heard them, they have not been able to rise above sectarian bias, and knowingly take on the burden of the sixth root downfall. They have not even heard of the source of the Dharma of the Great Hwashang, but because of their own preferences, they consider the Great Perfection to be controversial, thinking that this Dharma is evil. Such sectarian biased talk is not trustworthy, and it is easy to expose their shortcomings with just this much, so they engage in debate.
Chinese
于境未曾缘。虽是如此，然仅于甚深法性之境生起少许怀疑，最终亦能获得巨大利益。如《宝鬘论》云：‘以微小福德，于此法，纵疑亦不生，于此生疑者，能摧坏有海。’又如，童子宝施于文殊前，说及上述无取舍之义时，具相之八比丘不信受，彼等吐出热血而死，堕入地狱。尔时，薄伽梵告诸比丘：‘彼等比丘以怀疑甚深之法而听闻之威力，仅由此便能从地狱解脱，转生兜率天。于六十八劫中，不损恼十俱胝佛陀，方得成佛。’如是授记之理，于《文殊处世经》中亦云：‘一百不信受甚深之法之比丘堕入地狱，然仅以听闻此法之故，便得转生兜率天，其后于慈氏眷属中获得阿罗汉果，如是授记。’等等，于大乘经藏中多有记载，故应确信。第二者，闻说有谓，究竟之果，乃是光明。如是宣说。无上瑜伽部之次第第五，以及六支瑜伽等，以光明为究竟之见解，乃是决定之密意。大圆满法以任运顿超之道，以光明为究竟之见解者，乃是此等修行圆满者，外于清净刹土中解脱，现今便能显现报身刹土之功德。内于光明中清净，故有显现之色相，然无触及之色相，故于轮回未空之际，以常遍任运之事业，如莲花生与毗玛拉般，能成办法尽大迁转之身故，甚深与广大之差别，有不可思议之心滴秘密，虽可广说，然非宣说之时机，若欲知晓，则于一切智法王龙钦巴之总集与分别之论著中，皆有明示。第三者，从伏藏中取出之经函，以及从他处盗取。
English
Without aiming at objects. Although it is so, even if one has only a slight doubt about the profound nature of reality, one will ultimately obtain great benefits. As it is said in the Precious Garland: 'Due to small merit, one does not even have doubt about this Dharma. Even by having doubt about this, one will destroy the ocean of existence.' Furthermore, when the boy Ratnakara spoke to Manjushri about the meaning of having no acceptance or rejection, as mentioned above, eight monks with attachment did not believe it. They vomited hot blood, died, and were born in hell. Then, the Bhagavan said: 'Those monks, by the power of hearing the profound Dharma with doubt, will be liberated from hell and be born as gods in Tushita. They will not harm ten kotis of Buddhas for sixty-eight kalpas, and then they will attain enlightenment.' This kind of prophecy appears in the Manjushri's Abode Sutra: 'A hundred monks who do not believe in the profound Dharma will fall into hell, but merely by hearing that Dharma, they will be born as gods in Tushita, and later they will attain Arhatship in Maitreya's retinue.' Such things are often mentioned in the Mahayana sutras, so one should be certain. Secondly, some say, 'The ultimate result is clear light.' It is said that the fifth stage of Anuttarayoga Tantra and the six yogas, etc., consider clear light as the ultimate, which is a definitive intention. The Great Perfection practitioners consider clear light as the ultimate path of spontaneous breakthrough. This is because a practitioner who has perfected this practice dissolves into the outer realm and manifests the qualities of the Sambhogakaya realm. The inner phenomena are purified into clear light, so there are appearances but no tangible forms. Therefore, without the exhaustion of samsara, the enlightened activity of spontaneous presence continuously benefits beings, like Padmasambhava and Vimalamitra, who accomplished the body of the Great Transference at the Exhaustion of Phenomena. Therefore, the inconceivable secrets of the Heart Essence, with their profound and vast differences, could be elaborated upon, but this is not the time to speak of them. If one wishes to know, they are clearly explained in the general and specific works of the omniscient Dharma King Longchenpa. Thirdly, texts that come from treasures and those stolen from others.
Chinese
在噶思地方、乌金地方、卓丁等各个大大小小的地方所出现的续部经典，在所化众生时机未成熟之前，作为空行母的秘密宝藏安住，时机成熟后，由具足善缘的成就者们经由神和上师的授记而寻得或迎请，然后逐渐传给少数具器者而获得成就。同样地，莲花生大师和法王松赞干布等成就者们所埋藏的伏藏法，也事先对化身君臣进行愿望交付的灌顶，然后在来世利益众生的时机成熟时，由于先前的愿望力强大，再次以智慧身对这些君臣的化身进行灌顶授记，并加以摄受，从而取出自己分内时机成熟的伏藏，成办利益所化众生的伟大事业，这是如来事业不落空的善巧方便之一。特别是智慧身比异熟果更加殊胜，有相坛城比智慧能力更殊胜，从有戏论的灌顶中，智慧转移的灌顶更为超胜，要知道这是器情二者缘起中密咒不共的甚深要诀。特别是对于不退转的菩萨来说，出现大的法藏，这在佛所说的律藏中显现，进入经藏，与对法法性不相违背。如《圣者集一切福德三摩地经》中说：无垢光荣希求佛法的菩萨摩诃萨，具足圆满的意乐和恭敬，即使住在其他世界，诸佛世尊也会示现并宣说佛法。无垢光荣希求佛法的菩萨摩诃萨们，有将法藏置于山谷和树木中的情况，陀罗尼和无量法门做成经卷，也会被掌握。无垢光荣希求佛法的菩萨摩诃萨们，以前的佛
English
The tantric texts that originated from various large and small places such as Ga'si, Oddiyana, and Droding, were kept as treasures in the secret vaults of the dakinis until the time was ripe for the beings to be tamed. When the time came, they were found or invited by accomplished masters who possessed good fortune, through the prophecies of gods and gurus. Then, they were gradually transmitted to a few worthy individuals, and they attained accomplishments. Similarly, the Dharma treasures hidden by masters such as Guru Padmasambhava and Dharma King Songtsen Gampo were also initially empowered with aspiration entrustment to the incarnate lords and subjects. When the time came for benefiting beings in future lives, due to the strength of the previous aspirations, the incarnations of those lords and subjects were again empowered and prophesied by the wisdom body, and then taken under their care. Thus, they extracted the treasures that were due to them at the appropriate time, and accomplished the great task of benefiting the beings to be tamed. This is one aspect of the skillful means by which the activity of the Tathagatas does not go to waste. In particular, the wisdom body is far superior to the result of maturation, the wisdom power is superior to the symbolic mandala, and the empowerment of wisdom transference is especially superior to the empowerment with elaboration. It is necessary to understand that this is the uncommon profound key of secret mantra from the interdependence of both container and contents. In particular, the emergence of great Dharma treasures for irreversible Bodhisattvas is evident in the Vinaya spoken by the Buddha, enters the Sutras, and is not contrary to the nature of Abhidharma. As it is said in the "Samadhi Sutra of Gathering All Merits of the Noble One": "Bodhisattvas, great beings who desire the Dharma of stainless glory, who possess complete intention and reverence, even if they reside in other world realms, the Buddhas, the Bhagavat, will show their faces and also teach the Dharma. Bodhisattvas, great beings who desire the Dharma of stainless glory, have cases where they place Dharma treasures in mountain valleys and inside trees. Dharanis and limitless Dharma gates made into scriptures will also come into their hands. Bodhisattvas, great beings who desire the Dharma of stainless glory, the previous Buddhas