請問密宗的大圓滿與般若波羅蜜的關係？
因為弟子們的根器中也有利根與漸根以及秘密的差別，所以佛陀給予了頓、漸、秘密三種法門。
問：請問密宗的大圓滿與般若波羅蜜的關係？以及藏傳佛教修行法門在全世界的興盛是否更彰顯了顯教發展的停滯？
Question: What is the relationship between Dzogchen and Prajnaparamita in Tantra? And does the rise of Tibetan Buddhist practice around the world further demonstrate the stagnation of the development of explicit teachings?
答： 般若波羅蜜是佛陀教法的核心。 應循不同根器的弟子，佛陀將祂分成四個不同層次的教法，內容分別為緣起、性空、惟識、自性，也就是藏、通、別、圓。
Prajnaparamita is the core of Buddha's teachings. The Buddha taught in accordance with the varying capacities of his disciples which can be loosely divided into four categories: dependent origination, emptiness, consciousness only (vijñapti-mātra), and original nature. Another way to look at the levels are the Tripitaka, Shared, Separate, and Perfect Teachings of the Tientai School.
同時因為弟子們的根器中也有利根與漸根以及秘密的差別，所以佛陀給予了頓、漸、秘密三種法門。
At the same time, because disciples differ in faculties having sharp roots, gradual roots, or roots of the secret teachings, the Buddha taught three kinds of Dharma Doors: Sudden, Gradual, and Secret.
比如秘密就有事、行、瑜伽、大、隨、本初之六類。 大圓滿就是屬於本初瑜伽，代表是與自性直接的相應。因此圓滿的自性是漸教的結果，同時也是與頓教相等的內涵。
The Secret Teachings include the six categories of Kriya Tantra, Charya Tantra, Yoga Tantra, Anuttarayoga Tantra, Anuyoga Tantra, and Atiyoga Tantra. Dzogchen belongs to Primordial Yoga, which means direct perception of self-nature. The perfection of original nature is both the end result of the Gradual Teaching, and also the essence of the Sudden Teaching.
歷史上禪宗初祖達摩一葦渡江來到中土，傳下了大手印的頓教傳承，然後六祖惠能大師之後一花開五葉，分別是曹洞、臨濟、潙仰、雲門、法眼五宗。這些都是佛陀頓教的傳承。
It is recorded that Bodhidharma, the first Chan Patriarch, crossed a river on a reed and came to China to pass on the essence of sudden enlightenment, Mahamudra. Then, from the Sixth Patriarch, Master Huineng, five lineages arose, namely Caodong, Linji, Weiyang, Yunmen, and Fayen. These are the inheritors of Buddha's Sudden Teaching.
因此在這個時代我們面臨到佛陀教法被分割、爭論，而且在解釋名相上的各種錯亂。
In this era however, we are faced with divisions, disputes, and confusion in the interpretation of the Buddha's teachings.
而最大的危機是看不到辨別正確法教的價值，以及只想沈溺現況可以帶來的好處利益，卻忽略了整體漢傳佛教的發展危機。
The biggest problem is merely wanting to indulge in the benefits of modern Buddhist life while ignoring the overall developing crisis within Chinese Buddhism of not seeing the value of discerning the correct teachings.
比如分別說顯與密跟大小乘，而且大部分的人在意的是上師是否為出家人、在家名師，或者屬於何宗何派，以及教法是否生活化而不求勝解，然後認為人間佛教就不用追求圓滿的證悟，只需要作一些善行、知足常樂、小確幸就好。
Some of the problems include creating a division between the esoteric teachings, Mahayana, and Theravada. People only care whether the guru is a monk, or is a famous lay teacher, or whether he belongs to a particular sect or to no sect, whether the teachings can be adapted to daily life without having to strive for enlightenment. Humanistic Buddhism means there is no need to pursue perfect enlightenment, just do some good deeds, be content, happy, and lucky in life.
但是對教法本身的圓滿，以及是否完全符合藏通別圓的見修行果標準，以及是否具備或具有頓、漸、秘密三主要道，並不感興趣，也不在乎。 這個才是漢傳佛教淺層化、外道化、世俗化的原因。
Humanistic Buddhism is not interested in and does not care about the perfection of the teachings; nor whether they fully meet the standards of practice and fruition of the Tripitaka, Shared, Separate, and Perfect Teachings; nor whether it falls within the three main schools of sudden, gradual, and secret teachings. This is the reason why Chinese Buddhism has become superficial, heretical, and secular.
這些與藏傳佛教的興盛並沒有關係。 如果我們沒有檢討自己，不用藏傳佛教興盛，就算南傳佛教甚至活潑一點的基督教興盛，漢傳佛教一樣會衰微甚至滅亡。
These problems have nothing to do with the popularity of Tibetan Buddhism. Whether or not Tibetan Buddhism, Theravada Buddhism or even Christianity are flourishing, if we fail to examine ourselves, Chinese Buddhism will still decline or even perish.
( 來源出處：如是禪武 聞如是 問與答 ， 如欲引用或轉用，懇請註明出處，謝謝！）
( 來源出處：如是禪武 聞如是 問與答 ， 如欲引用或轉用，懇請註明出處，謝謝！）