Chinese
唉！于空性中解脱。 当决断从内心生起时， 分别念的喧嚣便消散无踪。 获得无所得的坚定。 领悟无法言说的语句。 体验无法体验的滋味。 证悟无法证悟的意义。 能取所取、境与心，当其关联断绝时， 个体的自明，便不再有分别念。 一切皆与殊胜的空性相应， 显空双运即是法身。 显现的诸法皆为智慧的， 于境上不作意， 此即是所谓的显空双运， 而非空性中显现。 因此，大圆满的宗义， 不认为有对境的智慧， 如同岩石般， 而是唯有智慧。 所谓无二的明点， 即是如来藏。 当如是证悟见地时， 行为便脱离取舍与执着。 当视一切法皆为虚假时， 又有何可舍可取？ 杀害幻化之人等， 因其无心故无罪恶， 若与幻化的心相应， 则有功德与罪恶产生。 何时无有错乱， 又以何幻化而作意？ 如是等等，是经文的究竟之义。 当如是证悟见地时， 行为的束缚自然解脱。 视因果为二， 将真谛分为二者， 以心所立的二取诸法， 其分别念将完全崩塌， 因证悟无二为一之故， 从业与烦恼分别念中， 彼等戏论之上的戏论， 将因空性而止息。 如是龙树所说。 若以行为的安住方式， 舍弃方便之分， 《吉祥二观察》中说： 无有禅修，亦无禅修者， 无有本尊，亦无咒语。 如是所说，与前述经文， 有互相矛盾的过失。 此外，广大多样的， 乘的类别之宣说， 是为了适应根器与能力， 总摄、舍弃、转变， 以及作为道用等善巧方便的， 权宜之说，若就此而言， 未能证悟本初的实相。 彼是生灭的自性， 于此，名相与分别念， 一切皆于自性中耗尽。 知晓耗尽与不生， 能使有寂走到尽头。
English
Alas! Liberation in emptiness. When decisive understanding arises from within, The clamor of conceptual thoughts vanishes without a trace. One obtains the certainty of having nothing to obtain. One comprehends the word that cannot be spoken. One experiences the taste that cannot be tasted. One realizes the meaning that cannot be realized. When the connection between grasper and grasped, object and mind, is severed, The individual's self-awareness is free from conceptualization. All are in accordance with the supreme emptiness, The union of appearance and emptiness is the Dharmakaya. All phenomena that appear are of wisdom, Without focusing on objects, This is what is called the union of appearance and emptiness, Not appearance within emptiness. Therefore, the doctrine of Dzogchen, Does not consider wisdom with an object, Like a rock, But only wisdom itself. The single bindu of non-duality, Is the Tathagatagarbha itself. When such a view is realized, Behavior is free from acceptance and rejection, and clinging to signs. When all phenomena are seen as false, What is there to abandon or accept? Killing an illusory person, etc., Since they have no mind, there is no sin, If associated with an illusory mind, Merit and sin arise. When there is no delusion, What illusion is focused upon? Thus, and so on, is the ultimate meaning of the scriptures. When such a view is realized, The bonds of behavior are naturally liberated. Seeing cause and effect as two, Dividing truth into two, All the conceptualizations of dualistic phenomena established by the mind, Will completely collapse, Because of realizing non-duality as one, From the conceptual thoughts of karma and afflictions, The elaborations upon those elaborations, Will be stopped by emptiness. As Nagarjuna said. If by the way of abiding in behavior, The aspects of skillful means are abandoned, In the "Glorious Second Examination" it says: There is no meditation, nor a meditator, There is no deity, nor mantra. As said, the previous scriptures, Have the fault of contradicting what was shown there. Furthermore, the vast and numerous, Explanations of the categories of vehicles, Are to suit the levels of intellect and capacity, Gathering together, abandoning, transforming, And using them as the path, etc., are skillful means, Expedient sayings, if looked at from here, The original reality has not been realized. That is the nature of arising and ceasing, Here, names and conceptual thoughts, All are exhausted in their own nature. Knowing exhaustion and non-arising, Brings samsara to an end.
Chinese
是法性。 为何从三转法轮中， 分出大小乘二者？ 若以宗派分则有四： 小乘有毗昙、经部二。 毗昙部各自破除时， 彼执之识可以舍弃， 以法为对境是世俗， 识尘无分是胜义谛， 认为无本来的自性。 经部仅许三毒是假立， 不许色等境与有境的， 粗大之所取与能取， 然许于何者施设能作， 生起所取与能取。 虽许耽著之义、显现、心识为同体， 然因未舍彼执， 故彼无本来的自性。 大乘有中观、唯识二。 后者又有随理唯识与， 随相唯识之二种主张。 前者虽不许眼识等之， 境相外境成立， 然许显现于心为真实。 彼无本来的自性。 后者不许无境之执。 因此虽许所取能取二取空性之， 明觉，然已成一实体。 许他起心识为真实成立， 彼无本来的自性。 中观论者中分二派， 自续派认为诸法皆， 仅于世俗中成立， 然许胜义谛中无自性， 于二谛执著于一方， 故无本来的自性。 应成派则不承许二谛， 于任何处成立。 以诸法皆不成立故， 一切戏论皆寂灭，是法性， 彼之体性不可思议。 若我有所承诺， 则我会有此过失， 我无有承诺故， 我即是无过失。 如是所说乃是《中论》直接开示的， 圣者之无垢妙意。 后世执持彼义之傲慢者， 于见解与修持上， 有此不合之差别： 诸法自性本空故， 为免堕入断灭，世俗法， 建立于量成之基础上， 宣说如所有智之对境。 于观察时，为于胜义谛中， 获得离戏之义而宣说。 修持之品有止观二者， 前者是具有寻思之， 不作意之止住， 说是与和尚之宗派无别。 后者是生起寻思之， 胜观，因此， 往昔之
English
Is the nature of reality. Why from the three turnings of the Dharma wheel, are the Greater and Lesser Vehicles divided? If divided by philosophical tenets, there are four: The Lesser Vehicle has two, the Abhidharma and Sutra schools. When the Abhidharma school refutes each other, the mind that grasps at "that" can be abandoned, regarding phenomena as objects is conventional, and indivisible particles of consciousness are ultimate truth, but they believe there is no inherent suchness. The Sutra school only allows that the three poisons are imputed, though they do not accept the coarse grasping and grasped of objects and subjects such as form, they do accept that grasping and grasped arise from whatever establishes the appearance. Although they accept that the meaning of attachment, appearance, and mind are of the same essence, because they have not abandoned grasping at "that," therefore, it has no inherent suchness. The Greater Vehicle has two, Madhyamaka and Mind-Only. The latter also has two systems of tenets, those who assert true aspects and those who assert false aspects. The former, although not establishing external objects as the objects of eye consciousness and so forth, believes that appearances are truly in the mind. It has no inherent suchness. The latter does not accept grasping without an object. Therefore, although they accept clear awareness that is free from the duality of grasping and grasped, it has become one entity. They believe that dependent consciousness is truly established, but it has no inherent suchness. Among Madhyamaka proponents, there are two: The Svatantrika believes that all phenomena are established only conventionally, but they believe that there is no truth in ultimate truth, clinging to one side of the two truths, so there is no inherent suchness. The Prasangika does not accept that the two truths are established anywhere. Because all phenomena are not established in any way, all elaborations are extinguished, it is the nature of reality, its state is inconceivable. If I had any commitments, I would have this fault, because I have no commitments, I am faultless alone. As said, this is the direct teaching of the Root Wisdom, the stainless intention of the noble one. Later arrogant ones who hold to that meaning, have this difference of disagreement in view and meditation: Since all phenomena are empty of self-nature, in order to avoid falling into nihilism, conventional phenomena are established on the basis of valid cognition, and explained as the object of knowledge as it is. In terms of analysis, it is explained as the meaning of finding freedom from elaboration in ultimate truth. The practice of meditation has two, calm abiding and insight. The former is with investigation and analysis, calm abiding without attention, is said to be no different from the Heshang's system. The latter is the arising of investigation and analysis, insight, therefore, in ancient times
Chinese
在瑜伽士中，有人说没有对治愚痴之法。对此有如下辨析：如果本来就没有产生过的世俗，因为遮止而变成断灭，那和阉人没有儿子有什么不同？在一切法都没有止息的情况下，如何引导无生的言说对象？如果承认有实物，那么空性就会变成实物的毁灭者。所说的是为了消除名相执着，但只要对任何事物执着为空性，那就没有超出戏论。安住在无分别的专注中，禅定稳固，成为寂止。如果说带着作意，寂止不会变成散乱吗？思辨产生的智慧，被称为胜观，如果这样，那么一切用头脑进行的思辨，都会变成胜观。因此，用分别念进行破立，用头脑进行看似合理的推断，无论如何论证，都无法仅凭这些来证悟本来的实相。因此，对于甚深瑜伽士来说，没有比这更高的乘，因为所要证悟的智慧本身，就是证悟的乘。考虑到这一点，萨迦班智达说：如果能很好地理解这个体系，那么阿底瑜伽的乘也是智慧，而不是乘。把不可言说的事物当作言说的对象，这不是智者的想法。这是他亲口说出来的。在那个体系中，普贤父母压制五部佛等，下三部瑜伽士修持本尊瑜伽，如果与甚深瑜伽相比，因为没有见到核心的意义，所以安住在乘的顶峰，下部的乘都受到压制，秘密不可思议，用凡夫的智慧来衡量，被舍弃正法的魔所迷惑的很多。总之，通过上师的口诀，以及与本性相符的一切行为的脱离，通过经验的衡量来确定，就能见到本来的实相。对于没有作意和分别念的人来说，从取舍行为的束缚中解脱。远离断证的果实，是法性不可思议，被称为大圆满而成就。༈ 顺便说一下，为了消除那些疑惑，稍微说一下题外话。后来的自诩为学者的人们这样说：水兽旗帜进入心中的非誓言，伪装成誓言的很多，损害了显密教法的深奥之处。
English
Among yogis, some say there is no antidote to ignorance. There is the following analysis of this: If the conventional, which has never arisen from the beginning, becomes annihilation by being blocked, then how is it different from a eunuch having no son? When all dharmas have no cessation, how can the object of speech of non-arising be guided? If one admits that there are entities, then emptiness will become the destroyer of entities. What is said is to eliminate clinging to names, but as long as one clings to anything as emptiness, then one has not gone beyond elaboration. Abiding in non-conceptual concentration, meditation is stable, becoming peaceful abiding. If it is said with attention, will peaceful abiding not become agitated? The wisdom arising from thought and analysis is called insight, if so, then all speculation done with the mind will become insight. Therefore, refuting and establishing with discriminating mind, and making seemingly reasonable inferences with the mind, no matter how one argues, one cannot realize the original reality by these alone. Therefore, for profound yogis, there is no higher vehicle than this, because the very wisdom to be realized is the vehicle of realization. Considering this, Sakya Pandita said: If one can understand this system well, then the vehicle of Atiyoga is also wisdom, not a vehicle. Treating the unspeakable as an object of speech is not the thought of the wise. This is what he said himself. In that system, Samantabhadra and Samantabhadri suppress the five Buddha families, etc. The yogis of the lower three yogas practice deity yoga. If compared to this profound yoga, because the core meaning is not seen, one abides at the peak of the vehicle, and the lower vehicles are all suppressed. The secret is inconceivable, and measured by the wisdom of ordinary people, many are deceived by demons who abandon the Dharma. In short, through the oral instructions of the guru, and the detachment of all actions that conform to one's nature, determined by the measure of experience, one will see the original reality. For those who have no attention and no conceptualization, they are liberated from the bondage of adopting and abandoning actions. The fruit of being free from abandonment and attainment is that the nature of reality is inconceivable, and it is known and accomplished as the Great Perfection. ༈ Incidentally, in order to eliminate those doubts, let me say a little about digressions. Later people who claim to be scholars say this: The non-vow of the water monster banner entering the heart, many disguised as vows, harm the profound points of the Sutra and Tantra teachings.