English
Even if one strives to embrace virtue and abandon vice. However, in the path of the Great Perfection, the self-arisen wisdom of mind itself is originally the unconditioned nature, transcending the realm of cause and effect and terminology. Therefore, virtue cannot help, and vice cannot harm. Since both virtue and vice are not established in reality, they are said to be completely eliminated. As it is said in the Root Tantra of the Tortoise: When abiding in the state of equanimity, in the clear light of self-arisen wisdom, both virtue and vice are eliminated. Thus it is said. Therefore, if one relies on embracing virtue and abandoning vice, one will surely be liberated from this worldly existence and reach the dry land of Nirvana. If one develops great joy in the actions of embracing and abandoning and strives to practice, it will obscure and hinder the realization of the effortless, naturally abiding meaning. Therefore, this is shown as a wrong path in the Great Perfection. As it was said earlier: The view and practice of the Great Perfection transcend cause and effect. If one names it as the arising of effect from cause, saying that the effect of higher realms arises from virtuous causes, and the effect of lower realms arises from evil causes, and that it arises from practicing in this world, embracing virtue and abandoning vice, saying that effects will arise, and generating great joy, that is also said to be a wrong path of view, practice, cause, and effect. Thus it is said. On this, Omniscient Rongzom Chenpo said: Among these, the words "both virtue and vice are eliminated" refer, in one aspect, to stopping both virtue and vice. The Hearers and Solitary Buddhas practice stopping actions. Therefore, in order to prevent life, they practice stopping actions, and in order to stop actions, they practice stopping afflictions. If afflictions cease, one will surely reach the dry land of Nirvana from this world, which is solely a mass of suffering. These are the ones who generate great joy in embracing and abandoning. Thus it is said. Third, the conduct instructions of self-arisen wisdom, in which attachment and aversion appear as the five poisons, but are not abandoned and are liberated into their natural state, are fourfold: the conduct instruction of equanimity in which pleasure and pain are of one taste, without embracing or abandoning; the conduct instruction of adornment in which all actions appear as desirable qualities, attachment, and aversion; the conduct instruction in which whatever appears is practiced without attachment, and equanimity arises like the sky; the conduct instruction in which sounds are practiced as emptiness and unborn, so that speech appears as spontaneously accomplished melodies.
Chinese
这是我（的）行为准则。首先，就像这样，六根执着并贪恋五欲，因此，世俗之人和欲望的对境，从一开始就认识到其法性是无生的自性，从而不执着，从欲望的束缚中彻底解脱，涅槃这两者，也只是在语言的道路上表达的名词而已，实际上并没有成立，只是空性、形象、幻化的游戏而已。这样，由于轮回和涅槃的两个边都不成立，因此，依赖于这两个边的中观，这两个边同样不成立。因此，用语言表达的那些也同样不成立，因为远离了能说和所说两者，就像回声一样。或者说，虽然远离了一切边而什么都不成立，但就像这样，缘起的显现却不间断地产生，这就像中观派一样，实际上并没有成立，所以就像回声一样，这样结合也可以。因此，不执着于对境的涅槃之乐，和执着轮回的痛苦，这两者是同一法性的自力，因此，在觉性菩提心的自性中，是同类或无别的。众生怙主吉祥金刚萨埵这样说道。在《十经》中说： 乐和痛苦，必定是同类因。 六根是贪着对境， 对境没有自性，因此没有贪着。 两者都不是，安住在语言的道路上。 如果考察，如何产生考察呢？ 就像中观一样，如同回声的声音。 乐是法性，痛苦是五烦恼。 精华是菩提心，说是同类因。 众生怙主金刚萨埵所说。 其次是，像这样，对于接受欲望的对境的贪欲，和背离不想要的对境的嗔恨，以及对于中间状态的舍弃愚痴的显现为代表的，无论生起任何烦恼的分别念，都是从大菩提道或觉性菩提心的力量中自然显现和产生的。因此，像这样，从烦恼的分别念极其强烈地生起争斗的时候开始，觉性力量没有停止，唯一是自生大智慧的游舞，没有成立丝毫未净的相状之法，就像堆积的珍宝
English
This is my code of conduct. First, just like this, the six faculties are attached to and crave the five objects of desire, therefore, worldly people and the objects of desire, from the very beginning, recognize their Dharma nature as the unborn nature, thereby not clinging, completely liberated from the bonds of desire, both Nirvana, are just terms expressed on the path of language, in reality, there is no establishment, just emptiness, form, the play of illusion. Thus, since the two extremes of Samsara and Nirvana are not established, therefore, the Madhyamaka that relies on these two extremes, these two extremes are also not established. Therefore, those expressed in words are also not established, because they are separated from both the speaker and the spoken, just like an echo. Or rather, although separated from all extremes and nothing is established, just like this, the appearance of dependent origination arises without interruption, this is like the Madhyamaka, in reality, there is no establishment, so it is like an echo, this combination is also acceptable. Therefore, the bliss of Nirvana that does not cling to objects, and the suffering of clinging to Samsara, these two are the self-power of the same Dharma nature, therefore, in the nature of awareness Bodhicitta, they are homogeneous or inseparable. The protector of beings, glorious Vajrasattva, said this. In the Ten Sutras it says: Happiness and suffering, must be homogeneous causes. The six faculties are attached to objects, Objects have no self-nature, therefore there is no attachment. Neither is, abides on the path of language. If you examine, how does the examination arise? Like Madhyamaka, like the sound of an echo. Happiness is Dharma nature, suffering is the five afflictions. Essence is Bodhicitta, it is said to be a homogeneous cause. Said by the protector of beings, Vajrasattva. Secondly, just like this, the desire to accept the objects of desire, and the hatred to turn away from the unwanted objects, and the appearance of indifference ignorance in the middle state as the representative, no matter what kind of afflictive conceptualization arises, it is naturally manifested and produced from the path of great Bodhi or the power of awareness Bodhicitta. Therefore, just like this, from the time when the afflictive conceptualization arises extremely strongly and fights, the power of awareness does not stop, it is only the play of self-born great wisdom, there is not even a speck of unpurified phenomenal Dharma established, like a pile of jewels
Chinese
另外，关于我和执着的对境是：从最初开始就是法性，这一切都是自己的自显现，本来显现而先前没有觉知。将我执缚的五烦恼，本来就是觉性自生，由于同时存在而没有见面。如是说。琼钦中说：五烦恼即是大菩提道，没有被其他所染，它本身就是如此。如是说。因此，众生的六识所普遍享用的对境，色声香味等五种妙欲，无论显现出怎样不间断的妙力，对于诸佛来说，显现为刹土和宫殿等形象也好，对于众生来说，显现为贪嗔的对境，像直接享用五毒一样也好，实际上没有丝毫好坏，一切都是法性界中的庄严，是觉性菩提心的嬉戏妙力自生。如是说。《十经》中说：金刚萨埵法性菩提心，菩提心的身语意，心髓从菩提心的道中产生。三时诸佛三界一切众生，普遍享用五妙欲，享用为佛身和五智，众生将贪嗔五毒作为自己的家园来享用，法性界的庄严就是五妙欲，菩萨说这是菩提心的庄严。因此说这是法性界的伟大之处。如是说。第三，就像虚空和缘于虚空的觉悟二者，本来就是无生且不成立，平等一样。为什么呢？因为虚空没有自己的自性所以不生，缘于它的觉悟因为没有对境所以不生。虚空没有自相，所以缘于它的无分别的智慧不生，但有分别的智慧为什么不生呢？如果认为会生，那么虚空根本不成立，因此没有总相在意识中显现，所以有分别的智慧也不生。因此，缘于虚空的觉悟和虚空本身一样，连一刹那也没有生起过。同样，内外情器世间的一切显现，本来就是无生的，具有如虚空般的自性，因此不对诸法的
English
Furthermore, regarding the objects of attachment to self and grasping: From the very beginning, it is the nature of reality. All of this is one's own self-appearance. Primordially appearing, but not previously recognized. The five afflictions that bind the self-grasping, are primordially the self-arising of awareness. Because they exist simultaneously, they do not meet face to face. Thus it is said. In the Khungchen it says: The five afflictions themselves are the path of great enlightenment. Not corrupted by others, it is just as it is. Thus it is said. Therefore, the objects universally enjoyed by the six consciousnesses of sentient beings, the five desirable qualities such as form, sound, smell, taste, etc., whatever unceasing display of power arises, whether it appears to the Buddhas as fields and palaces, etc., or whether it appears to sentient beings as objects of attachment and aversion, as if directly enjoying the five poisons, in reality, there is not a speck of good or bad. All are the ornaments of the realm of reality, the self-arising playful power of awareness, the mind of enlightenment. Thus it is said. In the Ten Sutras it says: Vajrasattva, the nature of reality, the mind of enlightenment, the body, speech, and mind of the mind of enlightenment, the essence arises from the path of the mind of enlightenment. All Buddhas of the three times, all sentient beings of the three realms, universally enjoy the five desirable qualities, enjoying them as the body of the Buddha and the five wisdoms. Sentient beings enjoy the five poisons of attachment and aversion as their own home. The ornament of the realm of reality is the five desirable qualities. The Bodhisattva said that this is the ornament of the mind of enlightenment. Therefore, it is said that this is the greatness of the realm of reality. Thus it is said. Thirdly, just as the sky and the realization that focuses on the sky are both primordially unborn and unestablished, they are equal. Why? Because the sky is unborn because it has no own-being. And the conceptualization that focuses on it is unborn because it has no object. Because the sky has no self-characteristic, the non-conceptual wisdom that focuses on it is unborn, but why doesn't the conceptual one arise? If you think it arises, then the sky is not established at all, therefore there is no general appearance arising in the mind, so the conceptual wisdom is also unborn. Therefore, the conceptualization that focuses on the sky is just like the sky itself, never arising even for a moment. Similarly, all phenomena of the outer and inner world, container and contents, that appear in this way are primordially unborn, having a nature like the sky, therefore, without focusing on the phenomena of things,
Chinese
所有显现为出生的念头，也同样从显现为出生的那一刻起，实际上从未出生，如同虚空一般。以这种方式了解，对于五种感官享受等任何事物都不会执着的心，因为远离了希望和恐惧、扬弃和取舍，就像是虚空的布施一样，对于虚空不会有任何希求的念头产生。像这样的见解成为定见之后，不依赖于任何取舍和其他行为，最终实现自利，显现出涅槃的果位。那时，心性本身如同虚空般的境界中，没有自他的分别，三有皆清净的境界显现，所有行为都达到究竟，也会出现无法成办他利的情况。如同《十经》中所说：虚空的念头如同云和雾气，从念头中，没有生起任何相状，心中没有相状，那就是，三时念头如同三身虚空。对于五种感官享受不执着，布施于虚空。如同虚空般无执着地布施。如果一切都观想为法性虚空，那么自利必定会如同虚空般显现。如此说道。以上九个偈颂，显示了第三个明点，即法界完全清净的明点。这也是为了说明法界是菩提心，而不是虚空的断灭。虽然在法界的明点中，将轮回和涅槃的一切都显示为生起之处，但实际上，轮回和涅槃的一切法，从生起之时起，就没有生起和生起的方式，也没有生起者等等，因此，有无、常断、生灭等等一切戏论的边都完全清净，因为没有戏论的边角，所以在无任何边角的状况中是圆满的，所以才这样说。在《果陇》中说：那时生起，生起的方式生起，一切偏颇的考量都自然清净，因为需要法界而安立，因为本来清净，所以一切戏论都在断除的状态中。并且，在《彼论难解》中，在应用于行为的章节中，将行为的分类分为四种，其中前四句是痛苦显现为法性的行为，然后八句是从善恶业中解脱的行为，然后四