Chinese
如果依赖于此，点燃的火不会改变。瑜伽的修行方式也是如此，没有获得遍及一切的境界，就不要放弃。如是说。以这样的方式，习惯了实相，内外的一切显现和念头都是不稳固的，也会显现如影像般的体验。那时，《入行论》中说：习惯于“什么都没有”，最终也会舍弃它。因此，因为说要舍弃无有执着的念头，就像木柴燃尽的火焰一样，会自然熄灭。因为对于以各自自证的无分别智慧现证实相，念头的执着对象是不合理的。以前通过闻思所分析的念头，在那个时候是不可能存在的。这里，有些人不依赖于自己的心，而是与一些具有殊胜口诀的聪明人的禅修相竞争，说一开始就必须安住于无念，通过禅修念头，那个心的相续变成无念是不合理的。如果这样，心进入对境的方式，是通过消除念头的方式和通过显现无念的方式进入。如果是这样，那么就必须承认，仅仅禅修无念，无论多么习惯于念头，也不可能清晰地显现对境的意义。法称论师说：不净、耗尽、土地等，即使是不真实的，通过禅修的力量，也能见到无念的幻化，以及具有清晰显现的景象。这也相违背。'འང་'这个词总结了不仅是真实。这种现象类似于以前华严宗顿悟道的道路，以及阻止作意。就像黑白云遮蔽天空一样，善恶二者也被说成是遮蔽了见义。因此，知道初学者会误入断见，所以寂护论师、嘉纳巴拉扬、热巴耶谢旺波等已经进行了驳斥。还有一些人，珍爱分别念，不忍分离，即使现见了法性，也说认知的执着方式很重要。这也需要考察。如果对于任何所修的对境，其自相在时间和地点上与其他事物不混杂地清晰显现，却不认为是无念，那么外道认为的根识是念头，在驳斥了这一点之后，就很难证明它是无念了。《量经》中。
English
If relying on this, the kindled fire will not change. Similarly, in the practice of yoga, one should not abandon it without attaining pervasiveness. As it is said. By familiarizing oneself with the nature of reality in this way, all appearances and thoughts, both internal and external, become impermanent, and experiences like images will also arise. At that time, it is said in the Bodhisattvacaryāvatāra: By becoming accustomed to 'nothing exists,' even that will eventually be abandoned. Therefore, since it is said that the thought of clinging to non-existence should be abandoned, it will naturally cease like a fire with exhausted fuel. Because for the direct realization of reality by the self-aware non-conceptual wisdom, the object of clinging of thoughts is unreasonable. The thoughts analyzed by listening and thinking before are impossible at that time. Here, some people, without relying on their own minds, compete with the meditation of some intelligent people who have uncommon instructions, saying that one must settle into non-conceptuality from the very beginning, and it is unreasonable for the continuum of that mind to become non-conceptual by meditating on thoughts. If so, the way the mind enters the object is through eliminating thoughts and through the appearance of non-conceptuality. If that is the case, then it must be admitted that no matter how accustomed one becomes to thoughts, it is impossible for the meaning of the object to appear clearly if one only meditates on non-conceptuality. Master Dharmakirti said: Impurity, exhaustion, earth, etc., even if they are not real, through the power of meditation, one sees the illusion of non-conceptuality and the appearance of clarity. This also contradicts it. The word 'འང་' summarizes not only the truth. This is similar to the path of sudden enlightenment of the Hwa-shang sect in the past, and the blocking of attention. Just as black and white clouds obscure the sky, both virtue and vice are said to obscure the seeing of meaning. Therefore, knowing that beginners would stray into nihilistic views, masters such as Śāntarakṣita, Jñānapāla, and Rba Yeshe Wangpo have already refuted them. There are also some who cherish conceptual thought and cannot bear to part with it, saying that even if they directly see the nature of reality, the way of grasping with certainty is important. This also needs to be examined. If, for any object of meditation, its own characteristic clearly appears in time and place without being mixed with other things, but it is not considered non-conceptual, then it will be difficult to prove that the sense consciousness, which outsiders consider to be conceptual, is non-conceptual after refuting that point. In the Pramāṇasūtra.
Chinese
正如瑜伽士的上师所说：“仅见未混杂之义。”如是，空性总义之相于觉知中显现，长久串习彼，则能清晰见到串习之境，此乃现量瑜伽。为证成彼，于前述教证中，有作为同品之喻者，如云：“贪欲怖畏及忧恼，以及昏沉睡等所惑乱，如于眼前而安住，然非真实亦得见。”如是，以彼教证之能知，亦能证成相似之理。法性不为分别所成，前已述之。于《量理总集》中云：“若以分别道，引导至法性，则为损减，能仁之教。”又，寂天菩萨云：“于胜义谛之分别，智者亦不应安住。善或非善之分别，有何差别耶？依于所依之差别，焚烧之火亦无差别。旃檀之火亦仅以触而焚烧。微小之分别亦应悉皆断除。”如是等教证甚多。随彼而语者，或有人高声呼喊：‘如是则成断见！’然彼乃自心之过失，而徒事叫嚣耳。若观他人之功德而妄自叫嚣，则更成笑柄。如萨迦班智达云：“老猴不捉人，反笑人无尾。至瓷地之人，不视二足者为人。”如是。昔日，当帕当巴尊者于汉地弘扬任运俱生之智慧，实修传承心要之教法时，汉人称之为‘宗门’或‘渐门’，意为‘义传承’或‘渐次’。彼地之闻法者，则称之为‘断见’。此与桑吉坚（佛护）为同一人云云。无论如何，彼乃龙树之弟子，为寿命自在之成就者。此外，《中观根本慧论》中云：“若于空性观错谬，则于慧浅者，反成损害。”如是等。于《摄般若波罗蜜多经》中云：“菩萨虽了知此蕴为空性，然不耽著于相，亦不信受于无生。”又云：“如食掺杂毒药之美食，若缘于清净之法，亦如是也。”
English
As stated by the guru of yogis, "Only seeing the unmixed meaning." Thus, when the aspect of the general meaning of emptiness arises in awareness, and one becomes accustomed to it for a long time, the object of habituation is seen clearly, which is the attainment of direct yogic perception. To prove this, there is a similar example in the previous quote: "Afflicted by desire, fear, and sorrow, and defiled by drowsiness, sleep, etc., even what is not real is seen as if it were present." Thus, the same principle can be proven by the knowable of that quote. The non-establishment of the nature of reality by conceptual thought has been explained above. In the *Compendium of Valid Cognition*, it says, "If one leads to the nature of reality through the path of conceptual thought, then one has greatly diminished the teaching of the Able One." Also, Kamalasila says, "Even in the conceptualization of the ultimate meaning, the wise should not abide there. What difference is there between virtuous or non-virtuous conceptualizations? Depending on the difference of the support, there is no difference in the burning fire. Even the fire of sandalwood burns by mere touch. Even the smallest conceptualization should be completely abandoned." There are many such quotes. Those who speak after that, some shout loudly, 'Then it becomes nihilism!' But that is a fault of their own mind, and they are just shouting in vain. If one looks at the qualities of others and shouts wildly, it is even more laughable. As Sakya Pandita said, "Old monkeys do not catch people, but laugh at them for not having tails. Those who go to the land of Tsi-ta do not consider bipeds as humans." It is just like that. In the past, when Father Dampa spread the teachings of the spontaneously co-emergent wisdom, the essence of the practice lineage, in China, the Chinese called it 'Tsung-men' or 'Tsien-men,' meaning 'transmission of meaning' or 'gradual.' The learned ones of that land called it 'nihilism.' It is said that this is the same as Sangye Kyang (Buddha Protected). In any case, he was a disciple of Nagarjuna, an accomplished one with mastery over life. Furthermore, in the *Root Wisdom*, it says, "If one views emptiness incorrectly, it will harm those with little wisdom." And so on. In the *Gathering*, it says, "Even if a bodhisattva realizes that these aggregates are empty, he does not engage in signs, nor does he believe in the unborn state." And, "Just as eating good food mixed with poison, focusing on pure dharma is also like that."
Chinese
拉瓦说。如是说。何时超越了忆念分别，到达了法界与智慧法性融为一体的瑜伽之地时，就叫做忆念明觉大光明。如《母续》中说：善现，般若波罗蜜多是无忆念且无作意，犹如虚空。又如《梵天殊胜心请问经》中说：于一切法不忆念且不作意，这是诸佛所宣说的忆念。安住于忆念者，不住于一切相。等等。又说：凡作意者，是不善的。因此，无忆念的努力安住于如虚空般的法界中。但那不是像昏沉一样茫然，如《三摩地王经》中说：虽离一切心、意、识，亦不舍三摩地之境。如是说。之后，无分别的智慧自生任运成就，本来就具有法界之音的无碍觉性，就像从种子中见到苗芽，或者像初一的月亮一样，光明显现逐渐增长。还是说，是听闻了以前没有的东西等而生起，新出现的呢？所有这些疑惑和争论自然会平息。为了那些想要在此金刚处所信解为道的人们，顺便写下了这些。像这样，并非向以前的驳斥和安立的殊胜者们请教，因为具有法眼者，可能会因需要而说出具有密意的话语。否则，对于那些无法模仿上师，仅仅因为内心的疾病而想要诽谤佛法和个人，并以邪恶的言论进行攻击的人们而言。说道：通达真实意义大海的心髓百句，从法界不死虚空中自然显现，与火把变为黑暗同时，敲响这美好的庆典胜鼓。三世诸佛所有的一切法轮，所诠释的究竟心髓就是这个。甚至比佛陀本身还要殊胜，难以思议，更何况是其他人呢？对于这双运光明，由于偏袒，诽谤，恶见和执着，疲惫的孩子们啊，获得自生智慧的真实。
English
Lawa said. Thus it is said. When one transcends memory and conceptualization and reaches the yogic ground where the dharmadhatu and wisdom dharmata are integrated, it is called the great luminosity of mindfulness and awareness. As it says in the Mother Tantra: "Subhuti, prajnaparamita is without memory and without mental activity, like the sky." Also, as it says in the Brahma-visesa-citta-pariprccha: "Not remembering and not thinking about all dharmas, this is the mindfulness taught by all the Buddhas. One who abides in that mindfulness does not abide in any characteristics." And so on. It is also said: "Whatever is mentally fabricated is unwholesome." Therefore, the effortlessness of non-memory is placed in the dharmadhatu like the sky. However, it is not like being dull and blank like sinking dullness. As it says in the Samadhiraja Sutra: "Although separated from all mind, intellect, and consciousness, one does not abandon the state of samadhi." Thus it is said. Then, the spontaneously accomplished non-conceptual wisdom, which has always had the unobstructed knowing aspect of the dharmadhatu's sound, is it like seeing a sprout from a seed, or like the waxing moon, where the clear appearance increases? Or is it something that arises newly, generated by hearing something that did not exist before? All these doubts and disputes will naturally subside. These are written incidentally for those who wish to take faith as the path in this vajra place. Thus, it is not that I have asked the previous eminent ones of refutation and establishment, because those with the eye of Dharma may speak with hidden meanings due to necessity. Otherwise, it is for those who cannot imitate the superiors, but merely want to slander the Dharma and individuals out of heart disease, and pretend to attack with immoral words. Spoken: The hundred verses of the essence of the ocean of definitive meaning, self-arisen from the immortal space of the dharmadhatu, together with the torch turning into darkness, this good victory drum of celebration is beaten. All the wheels of Dharma of the Buddhas of the three times, the ultimate essence of what is expressed is only this. Even more sublime than the Buddhas themselves, it is difficult to conceive, let alone others. For this union of luminosity, due to partisanship, slander, wrong views, and clinging to the best, weary children, obtain the reality of self-arisen wisdom.
Chinese
希望的边际尚未完全确定。 进入大密坛城后，以知识堕落的。 毒药为食，以嫉妒的亲友。 为敌，砍伐解脱树的灰尘。 吞食着，以渺小的姿态混入神列。 傲慢充满气息，头颅高昂。 疑惑束缚于心，伴随着喧嚣的步伐。 在不合规矩的道路上弯曲，疲惫地行走。 伟大的忍耐也是幻化的行径。 即使外貌和青春不如人，智慧的声音。 凭借获得崇高地位的声誉。 连月亮的光辉也敢于媲美，如果加以贬低。 那被普遍的黑暗所笼罩的人们，还有什么可看的呢？ 这个道理远远超出了孩童的理解范围。 凭借着正确的教言、理智和诀窍的钥匙。 开启金刚秘密之门，以不正确的认知。 去拜见那隐藏着的春色吧！ 如同水月般的显现，对于诸事物。 既非真实存在，也非真实不存在的两种显现。 无有分别，不偏不倚，是二谛的本性。 在确定的心中，任何事物都会显现为助伴。 事物显现为受分别念支配的幻化之相。 无而显现，依赖于缘起。 考察有无，执着于因果之人。 将何者的真实意义，以虚伪的言辞宣扬？ 在法界之中，因果本无戏论。 但对于取舍世间如理如实进行辨别的。 具有智慧之眼的圣者也心生欢喜， 为何不将他们视为见证者呢？ 因此，与信仰的本质相符的。 何者盛大的加持所降下的细雨。 彻底洗净的显现证悟的娇美之法。 在内心中，会成为喜悦的光辉。 年老的枭鸟，睁着愤怒的眼睛。 以白昼视物的姿态，发出低沉的鸣叫。 敌对势力出现，如浓雾般消散逃离。 因此，在黑暗的洞穴中安睡才是自己的本性。 三时所积的善行，愿能显现。 忆念诸佛的圆满回向与智慧。 同样地，舍弃对三轮的执着之毒。 在无有希求的状态中，以慈悲回向众生。 获得八种自信宝藏的教理。 如夏季雷声般四处游荡的沙俱梨鸟。 将隐藏在黑暗虚空中的遥远声音的。 轮廓环绕四大部洲，愿其变得美丽！ 殊胜奇妙的大乘顶峰金刚法。 愿其成为安住于平等之中的光辉。