Chinese
总而言之，如果将苯教和外道的理论混杂在一起，声称一切众生从一开始就已成佛，通过上师的口诀指示就能解脱；一切法从一开始就是空性，最初有风和声音，声音产生分别念，分别念产生轮回，因此必须断除分别念。通过上师的口诀，心的本性是离于执着的，体验是明觉，心上本自具有四身，安住在无有遮蔽的空性中，回归初始的本位就能成佛。他们说除了上师的口诀之外，不需要太多的教理分析，不需要经续的教证，不需要闻思，从而信赖欺骗性的邪法。我以强烈的慈悲心，希望这些被无明的愚痴遮蔽智慧之眼，被恶知识引入歧途的众生，能够进入真正的善知识的良好足迹，获得最高的果位。如此等等，说了许多杂乱的话。这些话对于利益珍贵的佛法是否能起到帮助作用，还需要观察。如果说一切众生本来就具有佛性是外道和苯教的观点，那就太过分了，因为佛陀亲自如此宣说也会有过失，因为广为人知的因果二大乘都是如此宣说的。因此，那些被魔附体，假装成圣者的人所说的话，应该如何理解呢？因此，如果想要从罪业中解脱的智者存在，就应该这样理解：关于宣说众生本来就具有佛性的方式，如《如来藏经》所说：‘善男子，诸法法性，如来出世也好，不出世也好，这些众生恒常具有如来藏。’以及《三摩地王经》所说：‘清净、澄澈、光明，不紊乱’
English
In conclusion, if one mixes the doctrines of Bon and heretics, claiming that all sentient beings have been enlightened from the beginning, and are liberated by the guru's instructions; that all dharmas are only emptiness from the beginning; that initially there is wind and sound, from which arise conceptual thoughts, and from conceptual thoughts arises samsara, so conceptual thoughts must be eliminated; that through the guru's instructions, the nature of mind is free from grasping, experience is clear awareness, and the four kayas are inherently present on the mind, abiding freely in the single emptiness where the four kayas are inherently present without obscuration; and that enlightenment is achieved by arriving at the initial ground. They say that apart from the guru's instructions, there is no need for much reasoning, scriptural authority from sutras and tantras, or much study and contemplation, and thus they rely on deceptive wrong teachings. With intense compassion, I hope that these beings whose eyes of wisdom are blinded by the darkness of ignorance, and who are led astray by unwholesome friends, can enter the good footsteps of true virtuous friends and attain the supreme state. Thus, and so on, many confused words were spoken. It remains to be seen whether these words will serve to purify or harm the precious teachings of the Victorious Ones. To say that all sentient beings are said to inherently possess the nature of the Buddha is the view of heretics and Bon, is too extreme, because the Buddha himself would be at fault for teaching in this way, since both the well-known causal and resultant Great Vehicles teach in this way. Therefore, how should one understand the words of those who are possessed by demons and pretend to be holy? Therefore, if there are wise ones who wish to be liberated from faults, they should understand it in this way: Regarding the way in which sentient beings are taught to inherently possess the nature of the Buddha, as stated in the *Tathāgatagarbha Sūtra*: 'Noble son, whether a Tathāgata appears or does not appear, these beings always possess the Tathāgatagarbha due to the dharmata of dharmas.' And as stated in the *Samādhirāja Sūtra*: 'Pure, clear, luminous, unperturbed.'
Chinese
自性未生即是。 善逝之藏性， 本来安住之法性。 如是广说。 嘿日嘎云： 众生即是佛， 然为客尘所染污， 除彼即是佛。 又云： 离于珍重心之外， 无有佛亦无有众生。 又，中观根本慧论云： 如来之自性， 即是众生之自性。 如来无自性， 此众生亦无自性。 又，龙树论师于法界赞云： 若有未遍知， 三有之中而流转， 顶礼恒时安住于， 一切有情之法界。 诸如此类无边无际。 所有这些都变成了苯教和外道的法，因此所有雪域的人们都从这些法中觉醒吧！ 认为以父亲上师的口诀来认识而解脱，以及宣说一切法本来就是空性的自性也是外道的法。 以对大圆满的邪见之语，实际上是将您自己所承诺的独特见解的所有论典，都努力地败坏成了垢染之处。 如何败坏的呢？ 因为将一切法本来无生的自性空性视为过失。 还有，您自认为一切法经过分析而无法找到，因此是证悟了胜义谛。 认为一切法是相互依存的，是有法，以量成立的新兴宗派，以夸张的言辞，对于像第二佛陀一样的伟大车乘者们心中未曾显现的傲慢，将显宗密宗无谬甚深的究竟之法全部变成外道的法，从而积聚了舍弃佛法的巨大恶业，产生了极其敏锐的颠倒分别念。 然而，这样的是三法-轮及其注释中所未曾宣说的。 如何未曾宣说的呢？ 中观根本慧论云： 若有自性存在， 彼即是无断之常。 过去有而现在无， 彼即是断见。 又云： 依赖于何而生起， 彼暂时非彼本身。
English
The uncompounded nature itself. Is the essence of the Sugata, The Dharma-nature that has always been. Thus, it is extensively taught. Hevajra says: Sentient beings are themselves Buddhas, But are obscured by adventitious stains. If those are removed, then they are Buddhas. And: Apart from the precious mind, There is neither Buddha nor sentient being. Also, the Root Wisdom says: Whatever is the nature of the Tathagata, That is the nature of beings. The Tathagata has no nature, These beings have no nature. And, Master Nagarjuna in Praise of the Dharmadhatu says: Whoever does not fully know, Wanders in the three realms, I prostrate to the Dharmadhatu, Which constantly abides in all sentient beings. And so on, endlessly. All of that becomes the Dharma of Bon and heretics, so all the people of the snowy land, awaken from that Dharma! To consider that liberation comes from recognizing the oral instructions of the father guru, and that all dharmas are taught to be the nature of emptiness from the beginning, is also the Dharma of heretics. With words of wrong view towards Dzogchen, in reality, all the tenets that you have vowed to be your own unique view have been diligently ruined into places of defilement. How were they ruined? Because they see fault in the emptiness of the nature of all dharmas, which is unborn from the beginning. Also, you claim that all dharmas cannot be found by analysis, therefore it is the realization of ultimate truth. To think that all dharmas are mutually dependent, are entities, and are newly arising tenets established by valid cognition, with exaggerated words, with arrogance that has not arisen in the minds of great chariot-bearers like the Second Buddha, all the unerringly profound ultimate teachings of Sutra and Tantra are turned into the Dharma of heretics, thereby accumulating the great evil karma of abandoning the Dharma, and generating supremely sharp inverted discriminations. However, such things are not taught in the three turnings of the Dharma wheel and their commentaries. How are they not taught? The Root Wisdom says: Whatever exists by its own nature, That is an eternal thing without cessation. To say it existed in the past but does not exist now, That is to hold a view of annihilation. And: Whatever arises in dependence on something, That is temporarily not that itself.
Chinese
如是说。又《理六十颂》中说：哪些依靠事物，想要在那之中成立，那些也有常等过失，那些怎么会不改变呢？这样遮止。同样，在彼之《生无珍宝藏》中说：佛陀、有情六道，离事物、意、差别之显现，名称之基为母胎，名称之自性，是离文字戏论之自性。如是说。又《有之转移》中说：一切事物皆如此不存在，此世间与他世间，以及无生之自性，从那之外产生，母胎、儿子以及众多儿子，在那之中谁说是生？如是说。又《入行论释》中说：一切事物无生者，即是真如，所谓离心之生者，即是一切事物从本以来无生，故心亦无生。如是说。又《中观有之转移》中说：恒常思念事物存在，如此思念是错乱，如虚空之花，于等同虚空之法性。如是等等说了不可思议。又从中说：最初风和声音发出，从声音产生分别，从分别产生轮回，因此必须遮止分别。这样写着。对此也有不合理的邪见。分别乃轮回之根本，必须遮止它。如《根本慧论》中说：因为世间以无明为缘，诸佛所说，因此这个世间，为何不合理说是分别？如是说。又《七十空性论》中说：因为对那执着，对那嗔恨，对那愚痴，因此由分别产生。如是说。又《大乘二十颂》中也说：视无实为实有，感受痛苦之觉受，于彼境与识，被分别之毒所束缚。如是说。又《有之转移》中说：从分别产生有，从分别也产生心，心也从身产生，因此对身分别。如是说。其他还有：分别乃大无明，是堕入轮回大海之因，因离彼分别，汝则恒常寂灭。如是方象所说文殊
English
Thus it is said. And in the Sixty Stanzas on Reasoning, it says: Those who, relying on things, wish to establish them as such, those also have faults such as permanence; how could those not change? Thus it is refuted. Similarly, in the same text's Treasury of Preciousness of the Unborn, it says: Buddhas, sentient beings, the six realms, are free from the appearance of things, mind, and difference. The basis of the name is the womb, the nature of the name is being free from the elaboration of letters. Thus it is said. And in the Transference of Existence, it says: All things are not like this; this world and the other world, and the nature of being unborn, from that, it causes to be born elsewhere. Womb, son, and many sons, who is said to be born in that? Thus it is said. And in the commentary on Entering, it says: Whatever is the unbornness of all things, that is suchness; what is called being free from the birth of mind is that all things are unborn from the beginning, therefore the mind is also unborn. Thus it is said. And again, in the Madhyamaka Transference of Existence, it says: Always thinking that things exist, thinking like that is a mistake, like a sky flower, in the nature of the Dharma equal to space. These and other things are said to be inconceivable. Again, it says there: First, wind and sound arise, from sound comes conceptualization, from conceptualization comes samsara, therefore conceptualization must be refuted. Thus it is written. And again, it is wrongly viewed as unreasonable. Conceptualization is the root of samsara, and it must be refuted. As it says in the Root Wisdom: Because the world is conditioned by ignorance, the Buddhas have spoken, therefore why is it not reasonable to say that this world is conceptualization? Thus it is said. And in the Seventy Stanzas on Emptiness, it says: Because one is attached to that, one hates that, one is deluded by that, therefore it is produced by conceptualization. Thus it is said. And in the Twenty Stanzas of the Great Vehicle, it also says: Seeing the unreal as real, experiencing the feeling of suffering, in those objects and consciousness, bound by the poison of conceptualization. Thus it is said. And in the Transference of Existence, it says: From conceptualization comes existence, from that conceptualization also comes mind, mind also comes from body, therefore conceptualize the body. Thus it is said. Furthermore: Conceptualization is great ignorance, it is what causes one to fall into the ocean of samsara, because of being free from that conceptualization, you are always in nirvana. Thus, Dignaga said of Manjushri.
Chinese
就像赞颂（莲花生大士）那样。此外，从《文殊师利口传》中说：“从无始以来，由此而生起，巨大的分别念之相，又由此而生起，巨大的诸元素，风之坛城由此而生。”等等，直到“因未证悟，一切众生，都在轮回中不断地流转。”等等，广为宣说。圣者龙树菩萨说：“舍弃分别念之心，以分别念所供养的，轮回仅仅是分别念，无分别念即是解脱。”等等，一切经论中都广泛宣说，轮回的一切法都仅仅是从分别念中产生的。为了阻止它，共同的教言和密咒的次第大多都已宣说。在《六十正理论》中说：“如果蕴没有止息，烦恼即使灭尽也不会入灭。何时在此止息，那时就会获得解脱。”以及《中观宝鬘论》中说：“像这样，争论的根源和制造混乱的就是分别念，而它就是风，应当习惯于计数和遮止。”等等。大圆满行者们对于任何生起的分别念，都不用对治来修正改变，而是在自性中平等安住，从而使自相续的束缚自然解脱，这是一种特别的方法，其他的论典中也稍微提到过，如怙主弥勒菩萨说：“于此无有任何需要去除的，无有任何需要安立的，如实地观看真实，如实地见到即是解脱。”以及龙树菩萨说：“诸佛的一切法，无有需要去除的，也无有需要安立的，诸法于法性本无生，需要去除什么，又需要安立什么？”如此等等。对于这种实相，连文字阅读都没有经历过的，自诩为智者的人，你们认为这些都是大圆满行者的臆造，所说的一切都像黑暗中的箭一样，只是徒劳的猜测罢了。还有，通过上师的口诀，认识到心的本性是离于执着的体验，是明觉，并且在上师开示其本性中安住着本自具足的佛性，从而在一瞬间获得解脱，以及从本初以来自己的本性就是完全清净的，因为暂时性的二障和习气清净，所以从最初成佛的基础之上证得佛果。对于此，除了上师的口诀之外，没有其他的经