Chinese
明点千灯等也与此类似，从其自性空性而言，仅是不常住的方面。总之，区分处所和显现来观察的方式非常重要，之后将对此进行阐述。 对于凡夫俗子而言，是否存在实有成立？如果存在，那么在名言中也并非从未存在过。如果从未存在过，则无需成立实无，如同兔角一般。同样，自性成立等也类似。除了承认如绳蛇一般是虚构的对境之外，别无选择。 如果这仅仅是在绳子上虚构的蛇一般的遍计所执，那么作为他起显现之基础的绳子，是否能被胜义理智的力量所成立？如果成立，则会成为实有成立的过失。因为对于胜义理智所未找到的事物，会说没有实有成立的名词，否则将失去其安立的理由。 此外，这个实有成立是否会被名言理智所遮破？如果遮破，则不需要胜义理智，因为在名言中不可能存在真实。如果不能遮破，则不能说实有成立在名言中不存在，这样瓶子和它之间就没有区别了。如果确定了这一点，那么所谓“实无”是指经过观察后没有成立的意义，而不是指在瓶子上另外存在的法，如果这样理解，则无法成立真正的空性。这一点非常重要。 一般来说，法界和基位大圆满在意义上没有任何区别，同样，真如只有一个，不可能有两个。然而，只有大圆满的经论中才阐述了能够确定法界远离心识思虑的特殊诀窍。 如果认为不可能存在非造作的显现觉性，那么法界就只能是否定，而不能成为无二的法性。即使说是双运，也只是两种不相混合的法并列而已。其中的一部分是造作，一部分是非造作，如果必须认为仅仅是造作的觉性证悟了非造作的空性，那么二取分别念就不会消失，分别念不会寂灭，戏论不会断除，将出现无法分割且无有差别的意义等过失。一切法都不会转变为法界的自性，因为造作的法不会成为法界，因为它们是不相同的。因此，二取
English
Similarly, Thigle Tongdrön (A Lamp of a Thousand Bindus) and others are similar to this, in that from the aspect of their own nature being empty, it is merely the aspect of impermanence. In short, it is important to distinguish the place and appearance to examine, and it will be elaborated on later. For ordinary beings, does true existence exist or not? If it exists, then it has never existed in name. If it has never existed, then there is no need to prove its non-existence, like a rabbit's horn. Similarly, existence by nature and so on are similar. There is no choice but to admit that it exists as an object of superimposition, like a rope-snake. If that is merely a superimposition on the rope like a snake, then does the other-powered basis of appearance, like the rope, become established by the force of ultimate reasoning, or not? If it becomes established, then it would be a fallacy of true establishment. Because for something not found by ultimate reasoning, the term 'no true establishment' is used, otherwise the reason for its establishment would be lost. Furthermore, is that true establishment refuted by nominal reasoning or not? If it is refuted, then ultimate reasoning is not necessary, because truth is impossible in name. If it is not refuted, then it is not permissible to say that true establishment does not exist in name, so there is no difference between a vase and that. If it is certain, then 'non-true' means that it is not established upon examination, but it should not be understood as a separate dharma existing on top of the vase, because if it is understood that way, then true emptiness will not be established. This is very important. Generally, there is no difference in meaning between the Dharmadhatu and the Ground of Great Perfection, just as there is only one Suchness, and there cannot be two. However, the special instructions that can ascertain the Dharmadhatu as being free from mental fabrication are taught only in the texts of the Great Perfection. If one thinks that a non-compounded appearance-awareness is impossible, then the Dharmadhatu cannot be a non-dual nature, but only a mere negation. Even if it is called union, it would only be two dharmas juxtaposed without mixing from their own ground. One part of it is compounded, and one part is non-compounded, so if it is necessary to believe that only the compounded awareness realizes the non-compounded emptiness, then dualistic appearance will not cease, conceptualization will not subside, elaboration will not be abandoned, and there will be no meaning of indivisibility and non-difference, and so on. All dharmas will not transform into the nature of the Dharmadhatu, because the compounded is not the Dharmadhatu, because they are different. Therefore, dualistic
Chinese
因此，法性成就。大圆满的界中，一切法皆圆满，即是法界如是性。是具足一切殊胜的空性，而非断灭。自之体性各自是自明智，超越破立，是无取舍。三时无有迁变。轮涅无别。一切平等。不离此而显现轮涅种种。就显现方式而言，可承许常与无常、破与立等任何一种。若离一切承许，则可说非有非无等四句中的任何一句，而不作分别。处所与显现一切皆相同，于佛地，无法界之外的所缘。虽于大常任运自成，然就其他所化众生而言，以其知悲之行持而安立为无常，然如虚空中见明暗之境，不能因此而说虚空是无常。二取或其习气未尽之学人，其知悲之行持，就显现方式而言，安立为无常。如是安立，然就实义而言，亦是如此。佛之处所与显现相同，故其知悲等，以他显现之识而安立为无常。然就实义而言，不必如此区分。 ༈ 。基果无别是大圆满之特征，是胜义实相之义。道是就显现方式而言，是二取者之行境，故以境之名安立于有境。虽安立为无常，然其体性者不会变为无常，如日影变异是世俗谛，然不能以此遮止太阳是作用真实之世俗谛。 ༈ 。又，一般而言，于名言中，了知心之实相，从而圆满二资粮，最终成就佛果，对此大乘行者皆共许，如是佛之意转为无分别之智慧，必须承许是现在此心之相续。心之明觉相续不断，故绝不可能断灭，因此必须认为在中阴身中，如灯灭般灭度是不存在的。其因是烦恼、业与异熟所摄之有漏轮回因果相续
English
Thus, the Dharmata is accomplished. In the expanse of Dzogchen, all dharmas are complete, which is the Dharmadhatu Suchness. It is the emptiness that possesses all perfections, not annihilation. Each of its own essence is self-cognizant, beyond affirmation and negation, without acceptance or rejection. The three times are without change. Samsara and Nirvana are inseparable. Everything is equality. Without moving from that, various appearances of Samsara and Nirvana appear. In terms of appearance, one can accept any of permanence and impermanence, affirmation and negation, etc. When free from all acceptance, one can speak without distinction, not being any of the four extremes such as existence and non-existence. The state and appearance are all the same. In the Buddha's realm, there is no object other than the Dharmadhatu. Although spontaneously accomplished as the Great Constant, for the sake of other disciples, it is established as impermanent through the manner of knowledge and compassion, but just as seeing the state of light and darkness in the sky does not make the sky impermanent. The knowledge and compassion of the learners whose dualistic appearance or its imprints have not been exhausted are established as impermanent in terms of appearance. As it is established, so it is in reality. Because the Buddha's state and appearance are the same, their knowledge and compassion, etc., are established as impermanent by the mind of other appearances. However, in terms of reality, there is no need for such a distinction. ༈ . The inseparability of the ground and the result is the characteristic of Dzogchen, which is the meaning of the ultimate reality. The path is the object of experience for dualistic beings in terms of appearance, so the name of the object is given to the subject. Although it is established as impermanent in name, its characteristic does not become impermanent, just as the illusion of a reversed image of the sun is a relative truth, but it does not prevent the sun from being a valid relative truth that performs its function. ༈ . Furthermore, in general, in terms of convention, understanding the reality of the mind's entity, and thus perfecting the two accumulations, ultimately achieving Buddhahood, all Mahayana practitioners agree on this. Such a Buddha's mind transforms into non-conceptual wisdom, and it must be accepted that it is the continuation of this present mind. The continuity of the mind's clarity and awareness is constant, so it can never be cut off. Therefore, it must be believed that passing away in the Bardo like a extinguished lamp does not exist. Its cause is the contaminated Samsara, the cause and effect continuum gathered by afflictions, karma, and ripening.
Chinese
即使断绝，无漏的因果所摄的五蕴也不会中断。像这样，心的自性，本质上不是错乱的，必须承认是由因缘所造的错乱是暂时的。如果错乱的垢染烦恼进入心的本性，或者是不离的本体，那么即使努力修行，在心未穷尽之前，烦恼也不会退转。如果烦恼退转，心也断绝，就像小乘的观点一样，必须承认在意义上是成立的。但事实并非如此，即使执着二取的无明穷尽，心也不会穷尽。心不是从无明的因产生的，而是从心产生无明，就像将绳子执为蛇的错觉一样。由于以理性能够证明我二执的对境是错误的，所以可以退转。因此，业、烦恼、痛苦的部分虽然会中断，但执着无我的心不会退转。因此，无漏的业和无漏的异熟、清净的法都不会退转。我与无我的执着方式是直接相违的，执着其中一个就会阻止执着另一个。无我具有正量之理，因此具有力量。而我执是错乱的，不具有力量，就像光明与黑暗一样，就像执绳与执蛇一样，它能够消除它。心虽然同时执着两者，但在证悟无我之后，只会执着无我的方面，不会依赖我执。因此，仅仅是轮回的因果断绝，心流也不会中断。即使轮回的心流断绝，涅槃无漏清净的心流断绝也没有意义。因此，无明是将心错乱的自性颠倒执着的。它的对治智慧不是没有觉性，仅仅如此的话，土石也应该有。如果土石没有心，那么心的法，如我执等，就不可能存在。智慧是执着无我的心，就像心生无明是轮回的因一样，心生证悟无我的智慧是涅槃的因。这在《时轮释》中说，必须证明大贪欲本身就是无明的对治，意义相同。因此，小乘道中认为涅槃时识的相续断绝，那么轮回的因就断
English
Even if it ceases, the five aggregates gathered by the uncontaminated cause and effect will not be interrupted. Like this, the nature of that mind is not mistaken in essence; one must acknowledge that the mistake made by conditions is temporary. If the defilement of delusion, afflictions, enters the nature of the mind, or if it is one inseparable entity, then even if one strives on the path, afflictions will not revert until the mind is exhausted. If afflictions revert, the mind also ceases, and one must acknowledge that it is established in meaning, as in the view of the Lesser Vehicle. But that is not the case; even if ignorance, which grasps at the two selves, is exhausted, the mind will not be exhausted. The mind does not arise from the cause of ignorance; rather, ignorance arises from the mind, like the mind that grasps a rope as a snake. Because it is shown that the object of attachment to the two selves is refuted by reasoning, there is reversion. Therefore, although the parts of karma, afflictions, and suffering may cease, the mind that grasps at selflessness does not revert. Therefore, uncontaminated karma and uncontaminated ripening, the qualities of complete purification, do not revert. The ways of grasping at self and selflessness are directly contradictory, and grasping one prevents grasping the other. Selflessness possesses the reasoning of valid cognition, so it possesses power. Grasping at self is deluded and does not possess power, like light and darkness, like grasping a rope and grasping a snake; it can eliminate it. Although the mind grasps both, having realized selflessness, it grasps only the side of selflessness and does not rely on grasping at self. Therefore, the mind stream does not cease merely because the cause and effect of samsara revert. Even if the mind stream of samsara ceases, there is no point in the mind stream of nirvana, uncontaminated and completely purified, ceasing. Therefore, ignorance is the mind's mistaken nature of grasping in a reversed manner. Its antidote, the wisdom of awareness, is not merely the absence of awareness; even earth and stones must have that much. If earth and stones do not have mind, then the qualities of mind, such as grasping at self, cannot exist. Wisdom is the mind that grasps at selflessness. Just as mind-born ignorance is the cause of samsara, mind-born wisdom that realizes selflessness is the cause of nirvana. This is stated in the commentary on the Kalachakra, and it must be proven that great desire itself is the antidote to ignorance, with the same meaning. Therefore, in the nirvana of the inferior path, the assertion that the stream of consciousness ceases means that the cause of samsara ceases.