English
Sa! If one realizes it with conceptual thought, one can abandon the obscurations of afflictions and knowledge. Such things are countless, and the methods of shamatha and vipassana taught by those scriptures are certain there. In reality, abandoning mental engagement is said to be the meditation of Heshang, and this kind of path, which explains shamatha with mental engagement and vipassana with a chain of conceptual and speculative thoughts, is a special Dharma that has not arisen in the minds of the Buddhas and their heirs. Moreover, even if one meditates by taking the clinging to emptiness, which is not found by analyzing the Dharma, as the path, one will not even come close to the nature of the ultimate reality. As Nagarjuna said: 'Those of small intellect who see existence and non-existence, do not see the reality of the pacification of elaboration. Those who see self-nature, other-nature, and views of existence and non-existence, do not see the teachings of the Buddha.' Etc., are clearly stated. Furthermore, here in the land of snow, some with childish intellect categorize Dzogchen as the Dharma of Heshang, and they focus on stopping mental engagement during meditation, considering it the tradition of this Dharma. The Kunjed Gyalpo says: 'In Yoga, Atiyoga, and Dzogchen, if one says there are cause and effect, then one does not possess the meaning of realizing Dzogchen. If one speaks of the two truths, ultimate and conventional, then it is a word of slander, and thus one does not realize non-duality. The realization of the Buddhas of the three times is also non-dual, realizing it as one entity.' Therefore, many people act as if they are suffocating just because Dzogchenpas abandon the aspects of skillful means. However, abandoning skillful means is not accomplished by that alone, because it is said from the perspective of realizing the true nature without confusion. If that leads to abandoning the aspect of conduct, then the Root Wisdom says: 'Afflictions, actions, and bodies, as well as the agent and the result, are like a city of gandharvas, like mirages and dreams.' And the same, in the Unborn Treasury, says: 'Appearances are illusory, free from virtue and vice.' And in the Precious Garland, it says: 'Actions, afflictions, and sufferings are the characteristics of samsara. This action is connected with attachment.'
Chinese
因为也说了“从地而生，并非无所缘”。不仅如此，导师龙树的《中观正理聚》中说：“自性一切等同虚空，无因无果，无业之物，一切事物皆如此不存在。此世与彼世，无生之自性。”以及《入中论》中说：“无善无恶，具慧者得解脱，对于业果之思念亦被遮止。”等等诸多言论，那些也表明了行为部分被抛弃会变成谁的法，你自己的清净见行是什么，用手指指你自己的鼻子吧。正因为如此，对于因果的虚假安立也是依赖于世俗显现而安立的，但在胜义谛中执着于那样的法，昆杰续部的意义也显示了离弃取舍的实相。薄伽梵也说，成就也是世俗谛，以及“佛陀金刚萨埵本身，也会在世俗谛中圆满成就。”以及“我从无始以来就已立于菩提心。”这样说过。还有，具寿舍利子也获得了，现证也存在，但那只是世间名言的二取，在胜义谛中是不存在的。以及《圣妙吉祥口授经》中说：“妙吉祥，以法界为定量，世俗谛也不存在，胜义谛也不存在。”等等，已经说得很清楚了。因此，总的来说，按照此法门的规矩，当实相的意义显现时，并非认为对行为没有执着，特别是，在见行二者中，也必须知道见解是主要的。如《四百论》中说：“从戒律中退失是更大的过失，从见解中退失则不是这样。通过戒律可以获得善趣，通过见解可以获得殊胜的果位。”正因为如此，我们从一开始就乐于高声宣告，安住在四种宗义顶端的究竟中观所诠释的实相，与大圆满的见、修、行之方式是无二无别的，然而在方便的部分是圆满的。
English
For it is also said, "Born from the earth, it is not without an object." Moreover, the teacher Nagarjuna's Madhyamaka says in the Transference of Existence: "All natures are equal to space, without cause, without result, without the substance of karma, all things are like this, non-existent. This world and the other, the very nature of no birth." And in the Entering [the Middle Way] it says: "Without virtue, without sin, the wise are liberated, and thinking about the results of actions is also refuted." And so on, many statements also show that abandoning the part of conduct will become whose Dharma, what is your own pure view and conduct, point your finger at your own nose. Because that is so, the imputation of cause and effect is also dependent on worldly appearances, and holding on to such a Dharma in the ultimate truth, the meaning of the Kunjed Gyalpo Tantra also shows the state of being free from abandonment and attainment. The Bhagavan also said that the accomplishments are also conventional, and "The Buddha Vajrasattva himself will be perfectly accomplished in the conventional truth." And, "I have stood in the heart of enlightenment since the beginning." And again, the venerable Shariputra also obtained it, and there is also realization, but that is only expressed as duality by worldly terms, but in the ultimate truth, it does not exist. And in the Sutra of the Oral Instructions of Holy Manjushri, it says: "Manjushri, with the realm of Dharma as the measure, there is no conventional truth, and there is no ultimate truth." And so on, it is clear from what has been said. Therefore, in general, according to the custom of this Dharma, when the meaning of reality is manifested, it is not thought that there is no attachment to conduct, and in particular, it is also necessary to know that the view is the main thing among the two, view and conduct. As it says in the Four Hundred Verses: "Falling from discipline is a greater fault, but it is not so with falling from view. Through discipline one obtains higher realms, through view one obtains the supreme state." Because that is so, we have been happy from the beginning to proclaim in a loud voice that the reality explained by the ultimate Madhyamaka, which abides at the peak of the four tenets, and the way of Dzogchen's view, meditation, and conduct are of one taste, but in terms of means, it is complete.
Chinese
其中蕴含着许多伟大且与众不同的殊胜密道，令人难以想象。如此的口诀传承，从上师的口到口，从耳到耳相传，是无与伦比的，应该像心髓一样珍视。对于像您这样宣讲甚深实相的人，却视为仇敌；听到口诀就捂住耳朵，外表装得再干净，内心的烦恼却像夏天的水库一样增长，对表面上微不足道的错误，日夜不停地寻找矛盾之处，以各种各样的分别念头来刺痛上师的心，这不太好吧。正如圣者龙树所说：‘只要心还在动摇，那就是魔的活动范围。’因此，过去和现在，所有对大圆满产生邪见，并以言语表达出来的人，实际上都是因为对大圆满持有邪见和加以阻碍，从而对所有深奥究竟的显密教义都持有邪见和加以阻碍。因为上述所有论述都明显地站在了这些人的对立面。还有，那些习惯于用颠倒的逻辑来寻找过失的人，或许会对表达方式吹毛求疵。但是，有智慧的人是重义不重词的。您除了炫耀自己不精通的理解之外，还有什么更糟糕的呢？从意义上讲，就像印度圣地持邪见的桑伽塔阿阇黎一样，明知故犯地反对大圆满，即使连续七世转生来反对，也不可能出现哪怕一丝一毫能损害正确量度的理由，因为所有无误的甚深论述都站在这一边。此外，后来一些自认为伟大的人，自诩拥有纯净的智慧和精确的分析，将自己错误的见修行果带到虚假的洞穴中，连同庞大的僧团和学众，寄希望于与自己相似的愚蠢如绵羊的人群中，以思辨的逻辑，高声宣扬以有境的见解为至上的观点，并诋毁圣者们甚深意趣的实相。
English
It contains many great and extraordinary secret paths that are inconceivable. Such oral transmission, passed from the mouth of the master to the ear, is unparalleled and should be cherished like the heart essence. To see those who expound such profound truths as enemies, and to cover one's ears upon hearing the oral instructions, no matter how clean the exterior may appear, the inner afflictions grow like a summer reservoir. To fixate day and night on finding contradictions in seemingly insignificant errors, and to prick the heart of the father-lama with various conceptual thoughts, is not appropriate. As the noble Nagarjuna said: 'As long as the mind is agitated, it is the domain of Mara.' Therefore, in this land of Tibet, all those who have previously and subsequently held wrong views about Dzogchen and have expressed them in words, have in effect, by holding wrong views and obstructing Dzogchen, held wrong views and obstructed all profound and ultimate Sutra and Tantra teachings. Because all the above arguments clearly stand in opposition to these individuals. Furthermore, those who are accustomed to finding fault by means of inverted logic may find fault with the mere expression. However, those with intelligence rely on the meaning, not the words. What could be worse than flaunting one's own ignorant understanding? In terms of meaning, it is like Sangata Acharya of the holy land of India, who knowingly opposed Dzogchen. Even if one were to take rebirth for seven generations to oppose it, there would be no possibility of even a single instance of harming the valid measure, because all the profound and unerring teachings stand on this side. Moreover, some who later consider themselves great, boasting of pure intellect and precise analysis, bring their own mistaken views and practices into a false cave, along with a large sangha and following, relying on a flock of fools similar to sheep, proclaiming in a loud voice the view of subject-object duality as supreme, and denigrating the profound meaning of the noble ones.
Chinese
对于恶劣的宗派特征的阐述，愚人们大声喧嚷“好啊”，由于缺乏辨别的智慧之眼，被引向恶趣深渊的恶知识所掌控，这种伪装成佛法的新的见修行体系。正如导师阿雅德瓦所说：“于有执无，于无常执常。于无执有，于常执恒常。迷惑者被迷惑所欺骗，被欺骗者成就迷惑。因迷惑之故，于真实义迷惑。从因迷惑，由缘故于恶趣三果迷惑。”这没有超出他所说之义。对于如实不颠倒的甚深明晰无二广大的实相，施以极大诽谤，所积累的舍法业是不可思议的。如《俱舍论》所说：“从烦恼罪业中解脱容易，对佛法的憎恨则不然。能够清净十不善业，但邪见则不然。”这表明了对神圣佛法持邪见的过患，它成为摧毁一切律仪的基础，并且从未被认为是正确的。不仅如此，对于宣说甚深法性实相的圣者们，说成是鳄鱼旗帜入心，将非圣者伪装成圣者，是智慧之眼瞎了，是不善知识等等。对于甚深教义，不仅口头上，而且心中也认为和说成是外道和苯教的教义，所有这些都完全是将自己无限期地投入恶趣的行为，并且对此倾注了极大的努力。仅仅是模仿他们的行为，也变成了极其可怕的事情，因此，想要解脱的人们，务必在任何情况下都要小心谨慎。 说道： 照耀一切的佛法之日，虽然在广阔的智慧天空中恒常照耀， 但许多被宗派主义的云朵遮蔽的藏人，即使在白天也在黑暗的道路上行走。 当决定性的意义之日多次升起时， 虽然自诩能驱散渴望解脱之心的黑暗， 但从自我欲望膨胀的云层中， 无法照亮他人通往宗派主义的道路。 当模仿者试图模仿天鹅优雅的步伐时， 却模仿了狐狸的舞姿。
English
Regarding the elaboration of the characteristics of bad sects, fools loudly proclaim "Good!" and, lacking the eye of discriminating wisdom, are led into the abyss of the lower realms, controlled by evil spiritual friends. This new system of view, meditation, and conduct, disguised as Dharma, is just as Master Āryadeva said: "Mistaking existence for non-existence, and impermanence for permanence. Mistaking non-existence for existence, and permanence for eternality. The deluded deceive the deluded, and the deceived become deluded. By the power of delusion, they are deluded about the true meaning. From the cause of delusion, through conditions, they are deluded about the three fruits of the lower realms." This does not go beyond the meaning of what he said. To cast great aspersions on the profound, clear, non-dual, and vast state of reality, which is not mistaken, and to accumulate the inconceivable karma of abandoning the Dharma, the ripening of which is as stated in the Treasury of Knowledge: "It is easy to purify from afflictions and sins, but not so with hatred towards the Dharma. One can purify the ten non-virtues, but not wrong views." This illustrates the fault of holding wrong views towards the sacred Dharma, which becomes the basis for destroying all vows and is never considered correct. Moreover, to say of the noble ones who teach the profound reality of Dharma that they have the makara banner in their hearts, to pretend that those who are not holy are holy, that the eye of wisdom is blind, and that they are evil friends, etc., and to think and say that the profound doctrines are the doctrines of tirthikas and Bonpos, not just in words but also in thought, all of this is entirely to devote oneself with supreme effort to the karma of endlessly plunging oneself into the state of the lower realms. Even merely imitating their actions becomes an extremely frightening thing, so those who desire liberation must be careful in every way to guard against such things. Said: The Dharma sun, which illuminates all, Although it always rises in the vast sky of wisdom, Many Tibetans, obscured by the clouds of sectarianism, Even in the daytime, walk on the path of night. When the definitive meaning sun rises a hundred times, Although claiming to dispel the darkness of the heart that desires liberation, From the cloud of self-desire's expansion, It cannot illuminate the path of sectarianism for others. When the imitator tries to imitate the graceful steps of the swan, He imitates the dance steps of the fox.