Chinese
那些观察地生和产生诸神的坛城的人，虽然他们自己地方的智慧很深奥，但如果用大圆满来衡量，由于执着于扬弃和接纳的边见，就不能如实地显现自性本来的存在方式，并且（他们）以分别念所造作的智慧遮蔽了真实的法性。正如《普作续》中所说： “获得决定的六乘，已在大圆满的衣袍上显示。” 大圆满是没有被所有造作之法和分别念的宗派所触及之处，从一开始就安住在心性本来自解脱的自性上，如实地确定，不作改造，因此，通过较低的道，以许多不同的方式所要显现的那个法性，通过这个（大圆满）无需努力和勤作，就能直接、当下地见到。因为它是所有圆满次第的究竟，所以加入了“大”字，即称为大圆满次第或大圆满。阿努等八乘，都被说成是通往这唯一的道谛究竟之乘的阶梯。正如因陀罗部底论师在《珍宝轮涅槃口诀》中所说：“自性本净光明，大圆满之究竟，是所有口诀中最殊胜的，只是被说成是修持它的方法。” 因此，它在乘的次第中非常合理，并且被确立为与圆满佛果直接结合的所有道谛的究竟。它以如实的方式，直接揭示了法性本初清净大圆满的自性存在方式，是不作勤作的殊胜道谛，瞬间就能与离于作为的法性相结合。正因为如此，即使有人认为阿努和阿底二者只是大瑜伽通过生起次第和圆满次第的划分，也没有矛盾，因为可以将无上本身作为基础，置于深、极深和最深的次第中。不仅如此，阿底瑜伽本身也有深、极深和最深的次第。正如所说：“见有两种，有法之见和法性之见，阿努等随己意。”
English
Those who observe the mandalas of earth-born and generating deities, although their own local wisdom is profound, if measured by Dzogchen, because they cling to the extremes of abandonment and adoption, they cannot manifest the way the nature abides as it is, and it is said that the fabricated intellect obscures the true nature of reality. As it is said in the Kunjed Gyalpo Tantra: "The six vehicles that have attained certainty are shown in the garment of Dzogchen." Dzogchen is where there is no possibility of being touched by all fabricated dharmas and philosophical tenets of the mind. From the very beginning, it abides in the nature of mind, the great self-liberation, and it is ascertained as it is, without alteration. Therefore, that nature of reality, which is to be manifested in many different ways by the lower paths, is directly and immediately seen by this (Dzogchen) without relying on effort and exertion. Because it is the ultimate of all the stages of completion, the word "great" is added, that is, it is called the Great Perfection Stage or Dzogchen. The eight vehicles from Anu onwards are all said to be the steps on the path to proceed to this one ultimate vehicle of the Truth of the Path. As the precious master Indrabhuti said in the Jewel Wheel Nirvana Instructions: "The nature is naturally clear and luminous, the ultimate of Dzogchen, is the supreme of all instructions, it is only said to be the method of practicing it." Therefore, it is very reasonable in the order of vehicles, and it is established as the ultimate of all the Truths of the Path that directly connect to the state of perfect Buddhahood. This directly reveals the way the nature abides, the great original purity of the nature of reality, in a way that is exactly as it is, and the noble Truth of the Path, which is not fabricated, connects to the nature of reality, which is free from action, in an instant. For that very reason, even if one thinks that Anu and Ati are only divided by the generation stage and completion stage of Mahayoga, there is no contradiction, because the unsurpassed itself can be taken as the basis and placed in the order of deep, very deep, and extremely deep. Moreover, Atiyoga itself also has the order of deep, very deep, and extremely deep. As it is said: "There are two kinds of views, the view of phenomena and the view of reality, Anu and others according to their own wishes."
Chinese
观视有地之境时，法性之义无尘埃触及。某些阿底之相，对此亦未见丝毫。大圆满明点之法，以外内密亦是，对此义无触及。是故大密诀窍之，见地极其秘密也。如是说，大圆满自身亦由内部分类。诸法皆不离心性，故从所断之边解脱，是心之部。一切法皆于法性普贤王母之界中圆满，故从对治之边解脱，是任运界之部。如实决定实相，故从断证二边解脱，是甚深口诀之部，分为三。后者又分，如身之外轮，如眼之内轮，如心之密轮，如圆满之士夫之极密无上轮，分为四。彼等亦是，后者比前者渐深渐广，以上者之智慧破斥下者，最终以不可思议之法性，将诸法送至穷尽之宗派，原始之大穷尽处。密轮以下之大圆满者，亦是法性停留在意念之路上，而极密无上者，则以无修立断与解脱之本净大处相合，以有修顿超于现量根识之境中相认，不滞留于意念隐蔽处，故从障碍与歧途解脱而超胜。于彼无作无勤要害处击中，故令觉受增上，达到顶点后，于心与法所立之错觉境相皆穷尽或消逝，于智慧之大境中，如山谷回音般次第增进，显现之必要甚多，故虽安立乘之名言，然何时至究竟之时，觉受之增上亦穷尽，于基光明大圆满报身之内界，如童瓶身之坛城中，水晶光芒收摄于内般，穷尽与不生之大智慧显现之时。此时，旧译大圆满者，以错觉之法而清净之理
English
When gazing upon the realm of existence, the essence of reality remains untouched by dust. Even certain aspects of Ati do not perceive even a fraction of it. The teachings on the Great Perfection, the bindu, whether outer, inner, or secret, do not touch upon this essence. Therefore, the view of the Great Secret instructions is exceedingly secret. As it is said, even the Great Perfection itself is divided into categories based on inner distinctions. All phenomena are inseparable from the nature of mind, thus liberating from the extreme of what is to be abandoned, this is the Mind Series. All phenomena are complete within the expanse of the Dharmakaya Samantabhadri, thus liberating from the extreme of antidotes, this is the Space Series of Spontaneous Fulfillment. Establishing reality as it is, thus liberating from the extremes of both abandonment and adoption, this is the Profound Instruction Series, divided into three. The latter is further divided into the Outer Cycle, like the body; the Inner Cycle, like the eye; the Secret Cycle, like the heart; and the Most Secret Unsurpassed Cycle, like a fully accomplished individual, divided into four. These are such that each subsequent one is progressively deeper and more vast than the preceding one, with the wisdom of the higher refuting the lower, ultimately leading all phenomena to the exhaustion of the original great exhaustion through the inconceivable nature of reality. Even these Great Perfection practitioners of the Secret Cycle and below leave the nature of reality within the path of mental fabrication, whereas the Most Secret Unsurpassed, through the practice of Trekchö, which is without meditation, unites with the Great Purity of liberation, and through Tögal, which involves meditation, recognizes reality directly within the realm of sensory perception, not remaining hidden within mental fabrication, thus surpassing by liberating from obstacles and deviations. By striking the essential point of effortless action, it enhances experience, and upon reaching the limit, all realms of illusory appearances, constructed by mind and phenomena, are exhausted or dissolve, gradually increasing like echoes in a valley within the great realm of wisdom, with much to be manifested. Therefore, although the term "vehicle" is applied, when it reaches its culmination, even the increase of experience ceases, and at the time when the great wisdom of exhaustion and non-arising is manifested, like crystal light being gathered inward within the mandala of the Youthful Vase Body in the inner space of the Ground Luminosity, the Great Sambhogakaya. At this time, the early translation Great Perfection practitioners, regarding how to purify through the mistaken phenomena
Chinese
因为执着而导致智慧穷尽、佛法穷尽，有这样的说法。在《楞伽经》中说：心若何时转变时，无有乘亦无有行。这与经文的意义完全相符。因此，说阿底瑜伽是智慧而非乘，这似乎是指四种瑜伽次第中的阿底瑜伽。因此，这并不会导致说大圆满阿底瑜伽不是乘。如果其他论者思考后这样说，也很难说不对，因为可以根据所诠释的对象而安立为智慧，根据能诠释的语言而安立为乘。就像将所诠释的对象和能诠释的语言命名为般若波罗蜜多，即称之为宣说般若波罗蜜多的经典一样。如法称论师所说：智慧与般若波罗蜜多无二，此智慧即是如来。因其具有所证悟之义，故以“彼”字指示正道。如是说。如果说是智慧，那它本身也是乘，因为能证悟智慧的方法或因缘被称为乘，而且根据智慧显现的远近，而有大小乘、因果乘的区分。在《华严经》中说：以智慧之乘和趋向大乘之心，回向这些善根。以及《胜幡自在请问经》中说：佛之智慧即是大乘。因为特别作了这样的开示，所以不应将法王的不了义之语，被其他智慧浅薄者误解为了义，而应安住于如其所说的意义上。以理也能成立，就像称有马的车为马车一样，对于称具有智慧的乘为阿底瑜伽的乘，为何要责难呢？因此，对于宁玛派来说，作为不共的瑜伽三种，其所诠释的对象深广，是三世诸佛及其眷属意之精髓，是下部地续部、外部三续部中连名字都没有出现过的究竟之果。能诠释的语言，即大圆满自身也有六百四十万部之多。
English
It is said that attachment leads to the exhaustion of wisdom and the exhaustion of Dharma. In the Lankavatara Sutra, it says: When the mind transforms, there is neither vehicle nor path. This is exactly in accordance with the meaning of the scripture. Therefore, saying that Ati Yoga is wisdom and not a vehicle seems to refer to Ati Yoga in the sequence of the four yogas. Therefore, this does not lead to saying that Dzogchen Ati Yoga is not a vehicle. If other debaters think and say so, it is difficult to say it is wrong, because it can be established as wisdom according to the object to be interpreted, and as a vehicle according to the language that can interpret it. Just like naming the object to be interpreted and the language that can interpret it as Prajnaparamita, that is, calling it the scripture that expounds Prajnaparamita. As Dharmakirti said: Wisdom and Prajnaparamita are not two, this wisdom is the Tathagata. Because it has the meaning of what is realized, the word "that" indicates the right path. It is said like this. If it is wisdom, then it is also a vehicle, because the method or cause of realizing wisdom is called a vehicle, and according to the proximity of the appearance of wisdom, there are distinctions between the Greater and Lesser Vehicles, and the Vehicle of Cause and Effect. In the Avatamsaka Sutra, it says: With the vehicle of wisdom and the mind inclined towards the Great Vehicle, dedicate these roots of virtue. And in the Sutra Requested by Rabtsal Namnon, it says: The wisdom of the Buddha is the Great Vehicle. Because such a special instruction was given, the non-definitive words of the Dharma King should not be misunderstood as definitive by other people with shallow wisdom, but should be settled in the meaning as it is said. It can also be established by reason, just like calling a chariot with a horse a horse chariot, why should one criticize calling a vehicle with wisdom the vehicle of Ati Yoga? Therefore, for the Nyingma school, the object to be interpreted of the three yogas, which are known as uncommon, is profound and vast, it is the essence of the minds of the Buddhas of the three times and their retinues, and it is the ultimate result that has never even been mentioned in the lower Earth Tantra and the outer three Tantras. The language that can interpret it, that is, Dzogchen itself, is said to have as many as six million four hundred thousand parts.
Chinese
在此雪域，由于法王和班智达们卓越的发心恩德，以及当时所化众生的福德善缘，将其中一部分转化为秘密法，秘密修持而获得殊胜成就者甚多。之后，藏地众生的非福德成熟，所化之器的缘起暂时完结，朗达玛·乌敦赞伺机破坏佛教，自那时起，证悟实义的三瑜伽法轮之教法，便隐没于隐蔽之地和边陲小国，因此在佛教后弘时期，未能普及于贤愚大众之前。又因印度班智达们对保密极为重视，未广为人知，因此后来的某些译师认为大圆满在印度并不广为人知，其原因也源于此。因此，若认为四瑜伽次第与内道的生圆次第三者名称相同，便断定其本质相同，并以此为依据，提出次第不合理的论证，则难以成立。因为生圆次第三者的真实含义，即对如实性的证悟，存在方法不深、深和极其甚深的差别，上上的智慧能够区分，因此可以将其安立为次第。并且，经中说，表达的词句之续部的种类也难以估量，因此所表达的内容和表达方式是截然不同的。 第二，对于想要旁敲侧击的观点进行驳斥，这又分为三点：认为大圆满混入了汉地和尚的教法；认为果位的究竟光明不合理；以及认为从伏藏中出现的教法传承追溯至金刚持不合理，对此进行辩驳。 第一点是，从“如今的大手印，以及汉地宗派的大圆满”到“大多是汉地的教法”之间进行了阐述。对此，《金刚针》中说，汉地和尚的教法安立为大圆满之名，即使他们自己的宗派中没有，但如果阿底峡尊者承认不需要方便的那一部分，那就随他们去吧。