Chinese
虽然本性中没有业，但在这如幻梦般的世俗中，善与非善各自带来快乐与痛苦。如果用智慧去分析观察，就会发现超越了业的有无，如同虚空一般。因为它不会积累业，所以要告诫大家不要执着于由强烈的妄念所产生的业。这种道理只有一切智者才能了知并宣说，外道中是没有的。导师巴瓦在《中观宝灯论》中说：因果不虚，业如梦幻。世尊您所说，其他论典未曾讲。如此。破斥他宗邪见有四种，首先是破斥轻视因果：现在破斥其他宗派的邪见。那些轻视业果的人，是外道断见派的弟子。谁自诩精通空性见解，就会堕入断灭的深渊，越陷越深。进入邪道的人们，永远无法从恶趣中解脱，只会让善趣更加遥远。这里有些愚蠢且傲慢的人，不了解一切佛法的真意，说没有业，也没有业的果报。如同虚空般的真如中什么也没有。他们这样说着，自然而然地行恶，认为众生是自现，如同梦幻一般。因为在其他地方没有成立，所以即使杀生也没有罪过，如同砍伐树木一样。这些持断见的人不是佛教徒。在《善臂经》中说：有些人说没有业，也没有业的果报，这只是为了引导孩子们的方便说法而已。他们大量地造作恶业，这些人不是佛教徒，却自称是佛教徒，依止着断灭世间的道路，要知道他们是被魔所迷惑了。还有《宝鬘论》中说：总之，认为没有，说没有业果，不是福德，是堕入恶趣的原因，这被称为邪见。并且说：无有者将堕入恶趣。如此。破斥空见：还有些人说：因果、慈悲、福德资粮这些，是引导孩童的方便之法，不能成佛。究竟的意义是无所作为，如同虚空一般的境界，这是大瑜伽士
English
Although there is no karma in the essential nature, in this conventional world that is like a dream, virtue and non-virtue each bring about happiness and suffering. If one analyzes and examines with wisdom, one will find that it transcends the presence or absence of karma, being like the sky. Because it does not accumulate karma, one should be warned not to cling to the karma generated by strong delusions. This principle is known and spoken only by the all-knowing ones, and it is not found in the systems of outsiders. The teacher Bhāvaviveka said in the "Lamp for the Precious Middle Way": 'The cause and effect are infallible, karmas are like dreams. What you, the Bhagavan, have said, is not explained in other treatises.' Thus. Among the four refutations of others' wrong views, the first is the refutation of disparaging cause and effect: Now refuting the wrong views of other systems. Those who disparage the results of karma are disciples of nihilistic extremist sects. Whoever boasts of being confident in the view of emptiness will fall into the abyss of annihilation, sinking deeper and deeper. Those who have entered the wrong path will never be liberated from the lower realms, and will make happiness far away. Here, some foolish and arrogant people, who do not understand the meaning of all the teachings, say that there is no karma and no result of karma. In suchness, which is like the sky, there is nothing. They say this, and naturally engage in evil, thinking that beings are self-manifestations, like dreams. Because it is not established elsewhere, even killing is not sinful, just like cutting down trees. These people who hold nihilistic views are not Buddhists. In the "Sutra of Good Arms," it says: 'Some say that there is no karma and no ripening of karma, and that it is merely a way to guide children.' Those who rely heavily on the accumulation of non-virtue are not Buddhists, but they claim to be Buddhists, relying on the path of annihilating the world, and it should be recognized that they are deceived by demons. Also, in the "Precious Garland," it says: 'In short, the view of non-existence, saying that there is no result of karma, is not merit, but a cause for falling into the lower realms; this is called a wrong view.' And it says: 'The non-existent one will go to the lower realms.' Thus. Refuting the view of emptiness: Again, some say: 'Cause and effect, compassion, and the accumulation of merit are expedient teachings for children and do not lead to enlightenment. The ultimate meaning is non-action, a state like the sky; this is for great yogis.'
Chinese
哦，你们修习吧！如是说者，是断灭因果之见者，是比下劣更下劣的入道者，阻断因却想获得果，真是稀奇！那些扬弃者，如果连对显现的现象都不说没有因果，那么你们阻断了解脱之因却想要果，真是太奇怪了！像这样修习无所作为就能解脱，对有顶天的有情进行驳斥：那也就像是承认虚空一样，如果是虚空，那又何必修习呢？如果不是，那修习也是徒劳无益。如果修习一无所有就能获得解脱，那么虚空的有情们也会成佛。既然承认修习，也就成立了因果。因此，把那样的邪道远远抛弃吧！这样教诫说：像这样，是像虚空一样还是不像？如果是，那就不用修习了，因为已经成立是了；如果不是，那修习也没有用，因为不是的东西后来也无法成立是，就像虚空成立为空性一样，后来也不会变成其他。另外，那有什么用呢？如果说是为了获得从烦恼中解脱的解脱，那就把那本身作为因果，不要说没有因果！如果修习什么都没有也能解脱，那么此岸的美人我也应该能解脱，因为那个缘故。在道歌中也说：如果用箭射向虚空的有情，永远也不会有解脱。这样也进行了驳斥，所以不要想那样的情况，这样教诫说。宣说正确的业果：现在宣说正确的意义。正确的道就是因果缘起，方便和智慧双运自然成就。以显现而无自性的业果，修习显现而无自性的道，获得显现而无自性的果。为了显现而无自性的有情，将显现而无自性作为事业，是清净的因果甚深缘起。因此，胜义经续心髓的意义，通过二资粮双运、二次第生圆，是迅速成就圆满佛陀的修法。像这样，显现而无自性的如幻之二资粮能成就佛陀，如幻师胜妙女所请问
English
Oh, practice! Those who say so are those who have the view of severing cause and effect, those who have entered the path that is even more inferior than the inferior, it is strange to block the cause and want to obtain the result! Those who abandon, if they do not say that there is no cause and effect even for the phenomena that appear, then it is very strange that you block the cause of liberation but want the result! Like this, wanting to be liberated by meditating on inaction, refuting the sentient beings of the peak of existence: That is also like admitting emptiness, if it is emptiness, then what is the need to meditate? If not, then meditation is also in vain. If meditating on nothingness can attain liberation, then the sentient beings of emptiness will also become Buddhas. Since you admit to meditating, cause and effect are also established. Therefore, cast away such evil paths far away! Thus, it is taught: Like this, is it like emptiness or not? If it is, then there is no need to meditate, because it has already been established as such; if not, then meditation is also useless, because something that is not cannot be established as such later, just as emptiness is established as emptiness, and will not change into something else later. Furthermore, what is the use of that? If it is said that it is to obtain liberation from afflictions, then establish that itself as cause and effect, do not say that there is no cause and effect! If meditating on nothing can also liberate, then the beautiful woman on this shore should also be able to liberate, because of that reason. In the Doha it is also said: If you shoot an arrow at a sentient being in the sky, there will never be liberation. In this way, it is also refuted, so do not think about such a situation, thus it is taught. Explaining the correct karmic results: Now explaining the correct meaning. The correct path is the interdependent origination of cause and effect, the union of skillful means and wisdom is naturally accomplished. With the karmic results of appearance without inherent existence, by meditating on the path of appearance without inherent existence, one obtains the result of appearance without inherent existence. For the sake of sentient beings who appear without inherent existence, making appearance without inherent existence as the activity, is the pure cause and effect of profound interdependence. Therefore, the meaning of the essence of definitive meaning sutras and tantras, through the union of the two accumulations, the two stages of generation and completion, is the practice of quickly attaining complete Buddhahood. Like this, the two accumulations of appearance without inherent existence, like illusion, can accomplish Buddhahood, as requested by the illusionist Rabtu Zangmo.
Chinese
在《幻化经》中说：通过积聚如幻的资粮，如幻般成佛，为了如幻般的众生，做着如幻般的事业。所有决定意义的经典和续部都讲述了同样的方法。在续部中，通过生起次第和圆满次第这两种次第来积累二资粮，从而在坛城中成佛。第三个共同要点是：现在总结。这指的是轮回中造作的因果，完全舍弃所有相关的部分，努力将解脱的因果作为核心。迅速成就增上生、决定胜和菩提。因此，必须行持一切善，断除一切恶，让生命有意义，因为必须迅速前进。在《亲友书》中说：此生多有损害，被风吹动，比水泡还无常，从呼吸和睡眠中醒来，能醒来真是太稀奇了。如此思量，无论为了自己还是他人，都不应该作恶。即使是为了堪布、阿阇黎和三宝，也不应该作恶，因为恶果会成熟在自己身上，他们不会分担。在《亲友书》中说：你为了沙门、婆罗门、天神，以及客人、父母、妻子和眷属，都不应该作恶，因为地狱的恶果无人分担。做了恶业，不会像大海一样立刻被斩断，当死亡来临时，恶业的果报就会显现。因此，避免恶业本身也是重要的。在《亲友书》中说：这些不善业的种子，是身语意的恶行，你务必尽力，不要让它们有丝毫存在。也就是说，因为没有其他人能代替自己成就解脱，也没有修行的同伴，所以善恶的取舍必须自己做。在《亲友书》中说：解脱依赖于自己，没有其他人能帮助，努力修持具足闻、戒、思、定的四种真谛。应该怎么做呢？在《亲友书》中说：以理性的
English
In the Sutra of Illusion, it says: By accumulating illusory accumulations, one becomes enlightened in an illusory way, and for the sake of illusory beings, one performs illusory deeds. All definitive meaning sutras and tantras explain the same method. In the tantras, one attains enlightenment in the mandala by accomplishing the two accumulations through the two stages of generation and completion. The third common point is: now concluding. This refers to all the causes and effects that create existence in samsara, completely abandoning all related parts, and diligently making the causes and effects of liberation the core. Quickly accomplish higher realms, definite goodness, and enlightenment. Therefore, one must accomplish all virtues, abandon all evils, and make life meaningful, because one must proceed quickly. In the Letter to a Friend, it says: This life has many harms, is blown by the wind, and is even more impermanent than a water bubble. Waking up from breathing and sleeping, it is very rare to wake up. Thinking like this, one should not do evil for oneself or for others. Even for the sake of the Khenpo, Acharya, and the Three Jewels, one should not do evil, because the bad consequences will ripen on oneself, and they will not share the burden. In the Letter to a Friend, it says: You should not do evil for the sake of ascetics, Brahmins, gods, as well as guests, parents, wives, and retinues, because no one shares the retribution of hell. If one engages in evil deeds, they will not be cut off immediately like the ocean. When the time of death comes, the results of evil deeds will become manifest. Therefore, avoiding evil deeds themselves is also important. In the Letter to a Friend, it says: The seeds of these non-virtuous deeds are the misdeeds of body, speech, and mind. You must strive with all your might to ensure that not even a speck of them remains. That is, because no one else can achieve liberation in one's place, and there are no fellow practitioners, the acceptance and rejection of good and evil must be done by oneself. In the Letter to a Friend, it says: Liberation depends on oneself, and no one else can help. Strive to practice the four truths that possess hearing, discipline, contemplation, and meditation. How should one do it? In the Letter to a Friend, it says: With reasoning,
Chinese
自身日间一切时，夜晚初末时分过后，睡眠之时亦不无果，以具念知于其间修习。慈爱与悲悯，以及欢喜与舍，恒常如实修习吧。即使未能令上者欢喜，亦将获得梵天世界的安乐。欲乐、喜乐、安乐与痛苦等，以完全舍弃的四禅定，得见与梵天、光明天、善增天，以及果实大天等诸天同等之果报。常恒与显现贪执且无有对治，从功德为主的四者所生的业，善与非善五者皆为大，从中应勤奋行持善业。业如少量盐溶于少许水中，能改变其味，而非如恒河之水。如是，即使是微小的罪业，亦应了知广大之善根。掉举与后悔、害心与昏沉、睡眠与贪欲、以及怀疑，此五盖乃是夺取善财之盗贼，应如是了知。信心与精进，以及忆念与禅定，殊胜之法与智慧五者，于此应精进，此等乃是名为力量与权势之顶峰。应以此等方式度过众多时日。由此，将成就显着之高升与决定之善法。第四个共同意义是：现在，如是广大阐述意义与理性的支分后，回向福德。如是大乐之法雨降临，于众生心之大地上，二资粮得以增长广大，于业与烦恼充满之此有，愿疲惫之心灵于此获得休憩。如是善愿，以意义与词句之法雨降临，于众生之心田上，善妙之善苗得以增长广大，消除充满有之烦恼，以及匮乏安乐资具者之贫困，愿于佛陀果位功德如虚空宝藏般富饶之地获得休憩。今朝导师开启佛法之门，从中撷取意义深远之珍宝，心想能利益他人而善加安排，愿以此令一切众生皆能触及殊胜菩提。意念虚空之路