Chinese
等等功德等，在法界中，各自有自性成立的，以及在圣者相续中，各自有因缘所生的，因此，认为有垢染于补特伽罗。对于法界来说，没有用那些方法去成就，是过失的说法，尚未成立。再说，原始的无二智慧，你通达处与非处，因为你具有通达一切处与非处的自性，因为你不具有不通达处与非处的自性。如果不成立，那么就会变成被不通达处与非处的障碍和过失所染。如果认为不遍，那么畜生就不会被不通达处与非处的障碍所染。因为不通达处与非处，不能算是它的障碍。因为对于这个意义来说，没有比不通达处与非处更甚的，作为安立不通达处与非处的障碍的其他东西存在。无言以对。这样一来，凡是不了知的，凡是不成办所需的，凡是不成办意义的，凡是未成立的一切，以及凡是不具足善法的一切，都是过失。一旦远离一切过失，就必须远离那些一切。一旦从不了知中返回，就是了知。一旦从不成办中返回，就是成办。一旦从不具足中返回，难道不是具足吗？如果不是那些，那么从那些中返回也不会改变。因此，从一切过失中本来就远离的那个，就被证实为本来就具足一切功德。因此，如来虽然在一切法中从一切门宣说了这个道理，但在藏地这里，除了尊贵的觉囊派的智者们之外，即使是其他被认为非常聪明的那些人也没有证悟，更何况是游荡在街头的思辨者们，以及自诩为修行人的愚蠢之辈们又能了解多少呢？即使在印度，也有殊胜见解的智者成就者们证悟并且宣说，但一般的成就者们，以及一般的显密班智达们却没有证悟。因此，全知多罗那他，不依赖其他，仅凭自己的智慧之力，就明晰地阐明了如来藏具有功德之语等无量真实义的佛法。
English
Etc., such as qualities. In the Dharmadhatu, each is naturally established, and in the continuum of noble beings, each is accomplished by conditions. Therefore, it is considered that faults stain the individual. For the Dharmadhatu, not accomplishing it with those methods is a fault, but that is not established. Furthermore, the primordial non-dual wisdom, you know what is and is not possible, because you have the nature of knowing all that is and is not possible, because you do not have the nature of not knowing what is and is not possible. If it is not established, then it would follow that you are stained by the obscuration and faults of not knowing what is and is not possible. If you think it is not pervasive, then it would follow that animals are not stained by the obscuration of not knowing what is and is not possible. Because not knowing what is and is not possible does not count as its obscuration. Because for this meaning, there is nothing else that is more than not knowing what is and is not possible, that establishes the obscuration of not knowing what is and is not possible. There is no answer. In that case, whatever is not known, whatever is not accomplished as needed, whatever meaning is not accomplished, whatever is not established, and whatever does not possess good qualities, are all faults. Once separated from all faults, one must be separated from all of those. Once turned away from not knowing, it is knowing. Once turned away from not accomplishing, it is accomplishing. Once turned away from not possessing, isn't it possessing? If it is not those, then turning away from those will not change either. Therefore, that which is primordially separated from all faults is proven to be primordially endowed with all qualities. Therefore, although the Tathagata has spoken of this principle in all dharmas from all doors, here in Tibet, except for the learned scholars of the glorious Jonangpas, even those who are considered very learned have not realized it, let alone the speculators wandering in the streets and the foolish ones who pretend to be great meditators. Even in India, the learned and accomplished ones with supreme vision have realized and taught it, but the ordinary accomplished ones and the ordinary Sutra and Tantra Panditas have not realized it. Therefore, the Omniscient Dolpopa, without relying on others, clearly elucidated the words of the Tathagatagarbha possessing qualities and other limitless definitive meaning Dharma with the power of his own wisdom.
Chinese
导师佛陀本身再次降临。说得太多了。第二，在外境中观察生起时，进入空和非空。在那空和非空的二者之中，唉呀！愚昧者什么也没看见。只有俱生独一存在。这是说，第一句诗中，贝若（译师名）翻译为：对外境生起进行观察后，进入空和非空之中。这样翻译更容易理解。也就是说，外境显现的各种事物，在意识中似乎是外在事物生起，但通过正确的智慧进行观察和分析，那些显现的事物，因为是依赖显现的各种现象，所以也进入非空之中，并且因为自性在任何地方都不成立，所以也进入空之中。这里说的外境，不仅仅是外境的意思，而是包含了所有被标记的事物，因为它们也是从施加标记的意识之外显现的。因此，因为所有被执持的形象与显现没有区别，如果没有外境，则被执持的形象就不成立，如果它不成立，则能执持的形象也不成立，因为它是被执持形象的自性。就像没有芝麻就不会有芝麻油一样。例如，如果有八种用黄金制成的饰品，那么位于该处的黄金物质本身就像能执持的形象，而耳环、项链、手镯等作为饰品的部分，就是被执持的形象，也就是说，同一个意识仅仅是认识自己的本性是能执持的形象，通过显现各种现象的方式，被安立为被执持的形象。因此，因为这两者是同一个事物，所以不应该区分真假。然而，被标记的事物不能发挥作用，而仅仅是意识才能发挥作用。其中，通过显现各种各样的事物，可以发挥因果的作用，而仅仅通过自证，可以发挥因果二者的依赖作用。这仅仅是分别识的自性，而不是非分别智的显现，也不是胜义谛的观察者的显现。那些自称是中观派的人，被绳子的蛇吓到，并且对梦中的心
English
The teacher, the Buddha himself, has come again. Too much said. Secondly, when examining arising in the external realm, one enters into emptiness and non-emptiness. In the midst of those two, emptiness and non-emptiness, alas! The ignorant one sees nothing at all. Only the co-emergent, the one alone, exists. That is to say, in the first line, Vairotsana translated it as: Having examined the arising of external phenomena, enter into emptiness and non-emptiness. This translation is easier to understand. That is, the various things that appear as external objects, although they appear in the mind as if external objects arise, but through the investigation and analysis of correct wisdom, those appearances, because they are dependent appearances of various phenomena, also enter into non-emptiness, and because self-nature is not established anywhere, they also enter into emptiness. Here, the term "external" does not only mean external objects, but includes all labeled things, because they also appear outside of the labeling mind. Therefore, since all grasped aspects are no different from appearances, if there is no external object, then the grasped aspect is not established, and if it is not established, then the grasping aspect is also not established, because it is the self-nature of the grasped aspect. Just as sesame oil does not arise without sesame seeds. For example, if there are eight ornaments made of gold, then the gold substance itself located in that place is like the grasping aspect, and the part of the earrings, necklaces, bracelets, etc. that are ornaments is the grasped aspect, that is, the same consciousness merely recognizing its own nature is the grasping aspect, and through the way of appearing various phenomena, it is established as the grasped aspect. Therefore, since these two are the same thing, there should be no distinction between true and false. However, labeled things cannot function, but only consciousness can function. Among them, by appearing various things, the function of cause and effect can be performed, and only through self-awareness, the function of dependence of both cause and effect can be performed. This is only the nature of the discriminating consciousness, not the appearance of non-discriminating wisdom, nor the appearance of the observer of ultimate truth. Those who claim to be Madhyamikas are frightened by the snake in the rope, and to the mind in the dream
Chinese
以苦乐生起等作为理由，仅仅在错觉面前能够起作用，这些颠倒显现中也有。但究竟而言，仅仅依靠意识也无法起作用。因此，说这两者没有能起作用和不能起作用的差别，这是以未经观察的粗略理由作为依据的背谬，没有意义。怎么说呢？如果花绳的蛇在世俗中能够起到蛇的作用，那么花绳理应在错觉面前引发中毒，但事实并非如此。如果花绳的蛇起到不是蛇的其他作用，那么请说它起到什么作用？因此，产生恐惧的作用者是执蛇的意识，这是他力的作用。如果绳子上根本没有蛇，那么它能起到什么作用呢？执蛇分别念的执著对象的花绳蛇的共相，也仅仅是那个分别念的执著方式的错觉而已，它既不会产生恐惧，也不会产生执蛇的分别念。因此，暂且安立世俗不灭的观点，从花绳上显现的意识中产生执蛇的错觉分别念，它产生恐惧，因此三者都是意识，所以是意识产生意识的作用，而不是产生不存在的事物。同样，梦中的火在梦中起到燃烧的作用的说法也不合理，因为梦中的火在梦中不起到火的作用，因为梦中也会出现火是凉爽的显现。如果它起到不是火的作用，请说那是什么作用？因此，梦中没有火，所以没有能起作用的东西。有时梦中出现火燃烧的现象，那是当时执火的分别念和以前对火的触感有经验的习气聚合而产生的。那是从显现为火而产生的，而显现为火也仅仅是识，因此是从识产生识。执火的意识所假立的假立之法，即火的共相，仅仅是执火的执著对象，它既不会产生执火，也不会产生热的感觉。因此，花绳上的显现和梦中
English
Taking the arising of happiness and suffering as reasons, only the ability to act in the face of illusion, these inverted appearances also have. But ultimately, relying solely on consciousness cannot act. Therefore, saying that there is no difference between these two in terms of being able to act and not being able to act is a fallacy based on unexamined, crude reasons, and has no meaning. How so? If the rope-snake can act as a snake in the conventional sense, then the rope should cause poisoning in the face of illusion, but this is not the case. If the rope-snake acts as something other than a snake, then please say what it acts as? Therefore, the one who causes fear is the consciousness that grasps the snake, which is an other-powered action. If there is no snake on the rope at all, then what action can it perform? The object of grasping of the snake-grasping concept, the general characteristic of the rope-snake, is merely the illusion of the way that concept clings. It neither produces fear nor does it produce the snake-grasping concept. Therefore, temporarily establishing the view that the conventional is not extinguished, from the consciousness appearing on the rope arises the illusory snake-grasping concept, which produces fear. Therefore, all three are consciousness, so it is the action of consciousness producing consciousness, not producing a non-existent thing. Similarly, the statement that the fire in a dream performs the action of burning in the dream is also unreasonable, because the fire in the dream does not perform the action of fire in the dream, because the appearance of fire being cool also occurs in dreams. If it performs an action that is not fire, please say what that action is? Therefore, there is no fire in the dream, so there is nothing that can act. Sometimes the phenomenon of fire burning appears in a dream, which is produced by the combination of the concept of grasping fire at that time and the habit of having experienced the touch of fire before. It arises from appearing as fire, and appearing as fire is merely consciousness, therefore consciousness arises from consciousness. The imputed dharma imputed by the consciousness that grasps fire, the general characteristic of fire, is merely the object of clinging of the fire-grasping, it neither produces fire-grasping nor does it produce the feeling of heat. Therefore, the appearance on the rope and in the dream
Chinese
顯現為紅色道路，雖然是錯覺，但能稍微起作用，這是因為它是識。像那樣的地方，蛇和火是從來沒有的。針對它們而產生的執蛇和執火，以及蛇和火的假立之法，僅僅是在那些分別念中不明顯地顯現而已，不起任何作用。因此，顯現為蛇和火也不是，執蛇執火的假立之法也不是，既不是花繩也不是火，而是繩蛇和夢中的火。無論是經論、世間共稱還是現量，都無法成立，所以在錯覺中也不允許那樣安立。你們的顛倒顯現能起作用，這在上面已經說過了。如果認為在其他世間可以承認，那麼誰有那樣的世間呢？誰說的？「從他而生，甚至世間也沒有」等等，世間人僅僅是不接受這種觀點，舌頭和嘴唇都疲憊不堪，但在此處卻毫無意義。我們在安立名言時，認為從顯現為花繩的識中產生執蛇的分別念，並由此產生恐懼感，這是有現量作為證據的。也就是說，從顯現為花繩的識中產生執蛇，而不是從花繩中產生執蛇。如果是從花繩中產生執蛇，那麼就會導致看到花繩就會產生執蛇，並且在花繩存在的期間，執蛇會持續不斷地產生。因此，僅僅是顛倒的遍計所執，在錯覺中也不起作用，而將他性僅僅是識，在世俗中安立為能起作用，這才是合理的。那些自稱是中觀派的人，如果說不區分顛倒，那就是因為完全沒有區分遍計所執本身和遍計所執的顯現為彼的識，這完全是錯誤。因此，自性空的是遍計所執，不是自性空的他性。總之，世俗的能取所取及其相關的一切，都在這些之中，即是他性，而在這些遍計所執之中，完全沒有看到真實成立的事物。可悲啊，無知的人們！這是對世間的呼喚。那麼，像那樣的空性和非空的法