Chinese
一些低劣的逻辑学家，一些自称密宗行者但只见过一点皮毛的人，以及许多自称修行者的人，都会加以贬低。首先，那些自以为进入密宗的低劣逻辑学家们会说：空色是错觉，看到它的意识是无效的。如果心不作分别，就会产生愚痴；如果不用智慧分析，就会变成盲修瞎炼；对空色不作分别地安住是硬修；硬修是感官意识；五种感官意识向外看，因此不会产生三摩地的窍诀。他们会这样说。但实际上，这些说法是颠倒的。空色是不虚假的显现，并且已经解释了看到它的意识是完整的。修不作分别对初学者来说会产生智慧。成就者金刚铃说：如同旋转的火轮，心在境上奔驰。从那意义中反过来，将不可表达的表达出来。又说：空与非空等等，完全舍弃分别念，变得与虚空相等。通过智慧的修行无法理解实相。拉章巴姆说：中观的宗义，那对一切争论都赞同，即使花费无数劫的时间，也无法获得菩提。萨拉哈说：如果显现，那禅定什么？如果隐藏，那衡量黑暗。对于“硬修”这个词，根本无法确定其含义。即使是硬修又如何呢？空色也不是感官意识所见。并非从感官意识中不会产生清净的三摩地。龙树说：依靠眼睛和色，会产生无垢的智慧。驳斥那些说这是什么的人。总的来说，那些仅仅阅读密宗书籍的干燥的经院学者，根本没有修行的托付。那些自以为是的片面密宗行者，是后来的道果派或者五次第等以方便为主的人。这些人通过生起次第、灌顶仪轨的念诵、口诵、有相的拙火细点以及事业手印等获得解脱，如果不修这些，即使修空色也不会解脱。
English
Some inferior logicians, some who call themselves secret mantra practitioners but have only seen a little bit, and many who call themselves meditators will denigrate it. First, those inferior logicians who presume to have entered the tantric path will say: emptiness-form is an illusion, and the consciousness that sees it is invalid. If the mind is not made to discriminate, ignorance will arise; if the meaning is not understood by examining with intelligence, it will become blind meditation. To rest without discriminating on emptiness-form is hard meditation. Hard meditation is sense consciousness. The five sense consciousnesses look outward, so the essential instructions of samadhi will not arise. They will say such things. But in reality, these are the opposite. Emptiness-form is an un-deceptive appearance, and it has already been explained that the consciousness that sees it is complete. By meditating on non-discrimination, wisdom arises for the beginner. The accomplished Vajraghanta said: Like a whirling firebrand, the mind runs wildly on objects. Reversing from that meaning, it expresses the inexpressible. And: Emptiness and non-emptiness, etc., completely abandoning all conceptualization, become equal to space. By meditating with intelligence, the true nature is not understood. Lacham Palmo said: The tenets of Madhyamaka, that agrees with all debates, even by exhausting eons, one cannot attain enlightenment. And Saraha said: If it is manifest, what is meditation? If it is hidden, then measure the darkness. There is no way to ascertain the meaning of the term "hard meditation." Even if it is hard meditation, so what? Emptiness-form is not seen by sense consciousness either. It is not the case that pure samadhi does not arise from sense consciousness. Nagarjuna said: Relying on the eye and form, stainless wisdom arises. Refute those who wrongly say, "What is that?" In general, those dry scholastic scholars who merely read tantric books have no entrustment of meditation. Those self-proclaimed one-sided tantric practitioners are the later Lamdrepas or those who mainly emphasize means such as the Five Stages. These are liberated through the generation stage, the recitation of empowerment rituals, verbal recitation, tummo subtle points with signs, and action seals, etc. If they do not meditate on these, they will not be liberated even if they meditate on emptiness-form.
Chinese
如是说。 这乃是执着于不了义的词句，而对于了义的方面丝毫未见。 你们的拙火等事业，不过是口头说说而已。 口诵和念诵尚可，却不说是禅修引导。 总的来说，不转为具有证悟的了义道等，如上已说，故应遮破。 具有“禅修者”之名者，乃是众多未领会各自法要的“大手印、大圆满”者，彼等如是说： 若证悟心性，即是成佛。空色等有何用？ 空色和梦光明等，这些仅仅是体验而已，无法抵达实相。 必须要有证悟才行，虽未曾说，却会做出很多体验之语。 还有，固定不变的作禁和黑关等狭隘之法有何用？ 我们的法广大坦然。 又说，业果的取舍，以及三昧耶戒的律仪，还有善行的座次，以及洁净、闻思、仪轨等，更不用说，观修本尊、念诵咒语、仪轨灌顶、身语的善行、拙火明点等，这些全部都是小乘。 无论显现什么，没有取舍、破立，这才是大乘，是究竟。 你们的身要作禁，以及修习空色，这仅仅是体验而已，小乘那样什么也成不了。 现在看看自己的面目吧！ 放松地舍弃，行为思虑随口乱说即可，那便是法。 如此一来，僧俗男女、愚笨之人、轻浮男女，听到这些话语后，便舍弃佛陀所说的法，吃着邪法，快乐地随声附和。 如此便是福德耗尽，如同犬猪奔向不净之物。 如是说： “对于畜生猪而言，洁净的食物有何用？ 对于驴子牲畜而言，珍珠珍宝有何用？ 盲人与图画，聋子与琵琶，愚笨之人对于佛法又有何用？” 此话即是如此。 如此说者，无法以教理和正理进行破立，因为极其愚笨之故。 或者说出很多贬低教理和正理的甜言蜜语，或者会变成争斗。 然而，这些话语都只是闲聊而已，须知毫无意义。 若证悟心
English
Thus they speak. This is clinging to the superficial meaning of provisional teachings, without seeing even a glimpse of the definitive meaning. Your tummo and other practices are just empty talk. Recitation and mantra repetition are good, but they don't mention meditation instructions. In general, not transforming into the path of definitive meaning with realization, etc., as mentioned above, should be refuted. Those with the name of "great meditators" are many Mahamudra and Dzogchen practitioners who have not understood the key points of their own Dharma. They say things like this: If you realize the mind, you become a Buddha. What's the use of emptiness and form, etc.? Emptiness and form, dream luminosity, and so on, are just experiences, and you can't reach the true nature of reality with them. You need to have realization itself, they say, and even if they haven't experienced it, they'll make a lot of talk about experience. Also, what's the use of fixed postures and dark retreats, etc., which are so narrow? Our Dharma is vast and open, they say. Furthermore, they say that taking and abandoning actions based on karma, the vows and precepts of samaya, the sessions of virtuous activity, cleanliness, study and reflection, and the performance of rituals are all Hinayana. Whatever arises, without taking and abandoning, accepting and rejecting, that is Mahayana, the ultimate. Your physical postures and meditating on emptiness and form are just experiences. Such Hinayana practices can't accomplish anything. Now, look at your own face! Relax and let go, and just say whatever comes to mind. That's enough. That's the Dharma, they'll say. Then, monks and laypeople, men and women, fools and simpletons, frivolous men and women, will hear these words and find them pleasing. They'll abandon the Dharma spoken by the Buddha, eat the wrong Dharma, and happily go along with it. That's how merit is exhausted, like dogs and pigs running towards impure things. As it is said: "What use is clean food to a pig? What use are pearls and jewels to a donkey? What use are paintings to the blind, or lutes to the deaf? What use is Dharma to fools?" That's what it's like. Those who speak like this can't be refuted with scripture and reason, because they are so foolish. Or they'll say a lot of sweet words that denigrate scripture and reason, or they'll turn to fighting. However, these words are just idle chatter, and you should know that they have no meaning at all. If you realize the mind,
Chinese
成佛之事，仅凭自心领悟是不够的。要亲身证悟心的实相，并且证悟达到究竟，才是成佛的意义。仅仅对当下念头生起有所了解，不能称为证悟心。是否见到了心性？如果像这样证悟了心，或许也能成佛。你们都没有证悟心。证悟心对你们有什么好处？如此说。就自宗而言，要断除证悟心无自性的障碍。断除障碍才能证悟心性。积累资粮才能生起功德。断除障碍和功德圆满之时，心性证悟才能达到究竟。那时才能出现圆满正等觉佛陀。对于游荡在乡村的虚假瑜伽士来说，没有心性的窍诀。亲自证悟心，是说七地菩萨的心及其事业。心性证悟达到究竟，就是智慧法身。对于仅仅是比喻、相似或微小部分，不能确定。对那样的事物也不值得严厉斥责。仅仅是粗略地看一眼，甚至连佛法名称都不知道的普通人也有。被重病折磨得稍微好一点的人，如果问他现在怎么样，他会说：“没什么特别的，只是有点迷糊。”这难道是了解心的实相吗？或者他们会说：“我现在很高兴，我现在很生气。”他们只是看着高兴和生气，知道它们。但这能让念头自然解脱吗？能成为佛法吗？如果仅仅是认识到心的住留和流动就能成为佛法，那么就需要能够将显现视为幻象，将自性视为不可言说的虚空。对于我们来说，亲自证悟心性的主要方法就是修持光明十相。已经详细讲述了其道理。佛陀的密意和自宗并非仅仅是空性形象的体验，而是法身的自性。但暂时对那些人这样说：仅仅是禅修体验，所以不了解实相。如果什么体验都没有生起更好，那么恶趣、畜生等会更好。如果进行修行，生起体验是法性，那么不进行修行更好吗？
English
The matter of attaining Buddhahood is not merely realizing the mind itself. It is about directly realizing the nature of the mind, and that realization must be perfected to truly attain Buddhahood. Simply having a vague understanding of the arising and passing of thoughts in the present moment is not what is meant by realizing the mind. Have you seen the nature of mind or not? If one realizes the mind in this way, then perhaps one can become a Buddha. You all have not realized the mind. What benefit would realizing the mind bring to you? So it is said. In our own tradition, we abandon the obscurations that prevent the realization that the mind is without inherent existence. By abandoning these obscurations, we realize the nature of mind. By accumulating merit, we generate qualities. When the abandonment of obscurations and the perfection of qualities are complete, the realization of the nature of mind is perfected. Only then does a fully enlightened Buddha arise. The false yogis who wander in villages do not have the key to the nature of mind. Directly realizing the mind itself means that the seven grounds are the mind and that is the activity. The ultimate realization of the nature of mind is the wisdom Dharmakaya. There is no certainty in mere examples, similarities, or tiny parts. It is not worth scolding such things so harshly. Even ordinary people who barely glance at awareness and do not even know the names of the Dharma have it. If someone is afflicted by a severe illness and then feels a little better, and you ask them how they are, they might say, "I'm just a little confused." Is that understanding the nature of mind? Or they might say, "I'm happy now, I'm angry now." They are just looking at happiness and anger, recognizing them. But does that lead to the self-liberation of thoughts? Does it become Dharma? If merely recognizing the abiding and movement of the mind is enough to become Dharma, then one needs to be able to perceive appearances as illusory and the nature as inexpressible like the sky. For us, the main method for directly realizing the nature of mind is to meditate on the ten signs of luminosity. The reasons for this have already been explained in detail. The Buddha's intention and our own tradition are not just about experiencing emptiness and form, but about the nature of the Dharmakaya. But for now, we say this to those people: it is just a meditative experience, so they do not understand the true nature. If it is better not to have any experience at all, then the lower realms, animals, and so on would be better. If one practices and experiences arise, that is the nature of Dharma, so is it better not to practice?
Chinese
什么？好的话就让他那样待着吧。狭隘的人做什么事情呢？连山上都住不了，禅修也做不来，真是羞愧啊！就像是肚子特别大的人一样。大乘和小乘的区别在于，是通过菩提心和证悟空性的见解来区分的，不是通过取舍有无来区分的。没有取舍也需要一种没有的方式。如果只是什么都吃，像猪一样睡觉，和恶劣的人交往，这不能叫做没有取舍。把所有的善都看作是小乘，这实际上就是十不善业中的邪见，要认识清楚。一边说着没有取舍，一边又在取舍和扬弃中度过一生，这算什么呢？把贪婪和欲望放在心底深处，还说没有取舍。说什么没有扬弃，这完全是在支持放荡和无耻，除了纯粹的黑色支持之外，没有掺杂丝毫白色的善法，那是通往恶道的康庄大道啊！因此，不要认为那些不用修行，现在就能成佛的说法，以及那些死亡方式恶劣，死后永远无法从地狱中解脱的邪法，那些不干净的海洋，是轻松且神奇的甚深佛法甘露之泉。因此，修习佛法，首先要详细了解因果的取舍；其次，要培养慈悲心和菩提心；最后，要证悟能从一切执着中解脱的空性。如果进入密宗，在这些基础上，还要有清净的誓言，对上师要有强烈的虔诚，要努力修习生圆次第瑜伽。特别是，如果专注于某个对境进行禅修，就能与这个能使所有烦恼止息，所有功德生起的双运道金刚瑜伽相遇，不要轻率对待。总的来说，不要听信那些被贪嗔痴等八法所控制的喇嘛格西，以及那些没有依据，随意修行的所谓智者，还有那些虚伪欺骗的所谓大修行者的话，而要遵循佛菩萨所说的佛法。遇到了这个佛法，就不要三心二意了。就像说“那样做会更好”一样，要说合适的话。在认识魔障的时候，要一心一意地修持这个金刚瑜伽。