Chinese
不成立，因为心性本自光明，觉性相续不断。譬如河流的延续一样。证悟并修习它也是如此。只要没有断除烦恼，觉性智慧就不会增长。死亡时，由于没有串习的习惯，所以不会离开，习气的相状解脱，觉性智慧与相续同在。断除烦恼时，心性本身彻底显明，就会生起遍知智慧。《庄严妙臂经》中说：如河流般连接，虽然显现相续不断，但也显现出各自分别的差异。同样，识的行持，在无间断的相续中，也会圆满地具有传承。这样说。第二，努力不依赖是不成立的，因为不依赖于重复先前所做的，习惯自然而然地变得不同。《释量论》中说：对心生起专注的习惯，自然而然地进入。这样说。而且，努力不依赖是不成立的，因为不是把非有变成有，也不是把未成立的变成成立的。心性本自清净光明，通过证悟和习惯，去除暂时的垢染而成就佛果。就像认识到是黄金一样。《འདའ་ཀ་ཡེ་ཤེས་》中说：如果证悟了心，因为是智慧，所以就是成佛，应当修习不从他处寻觅的观念。这样说。经中说：唉玛！稀有奇妙的法，是圆满佛陀的一切秘密，是自性任运成就的法界，不需寻觅即可圆满成佛。这样说。第三，所作不稳固是不成立的，因为它不是由因缘所作，而是通过彻底证悟它本身而成就佛果。譬如认识到是黄金一样。《摄颂》中说：了知这无生无灭的智慧，就像无云的太阳放射光芒驱散黑暗一样，摧毁无明黑暗后，将获得自生。这样说。《宝性论》中说：非为造作且任运成就，不由他缘而证悟。这样说。《意护》中说：自生智慧远离戏论而
English
It is not established because the nature of mind is inherently clear and awareness is continuous. For example, like the flow of a river. Also, realizing and meditating on it is like this: as long as afflictions are not abandoned, the wisdom of awareness will not increase. At the time of death, one will not depart without the habit of familiarity, the marks of imprints will be released, and the wisdom of awareness will remain with the continuum. When abandoned, if the mind itself is perfectly clear, then the wisdom of omniscience will arise. The Sutra of Arrayed Beautiful Ornaments states: Connect like the flow of a river, although it appears continuous, different distinctions also appear. Similarly, the activities of consciousness, in an uninterrupted continuum, will also fully possess the lineage. Thus it is said. Second, effort is not dependent, because without relying on repeating what was done before, habit naturally becomes different. In the Commentary on Valid Cognition, it says: The arising of single-pointed habit in the mind, naturally enters by itself. Thus it is said. Furthermore, effort is not dependent, because it is not making what is not into what is, nor is it making what is not established into what is established. The mind is naturally pure and clear, and by realizing and becoming accustomed to it, one becomes a Buddha by purifying temporary stains. It is like recognizing that it is gold. In the Ada Kayeshé, it says: If the mind is realized, because it is wisdom, it is Buddhahood, one should cultivate the notion of not seeking it from elsewhere. Thus it is said. The Sutra states: Emaho! Wonderful and amazing Dharma, is the secret of all perfect Buddhas, is the spontaneously accomplished realm of reality, without seeking, one becomes perfectly enlightened. Thus it is said. Third, what is done is not unstable is not established, because it is not made by causes and conditions, but by thoroughly realizing it itself, one becomes a Buddha. For example, like recognizing that it is gold. The Compendium states: Knowing this wisdom that is unborn and unceasing, just as the sun without clouds radiates light and dispels darkness, having destroyed the thick darkness of ignorance, one will attain self-arisen. Thus it is said. The Uttaratantra states: Not compounded and spontaneously accomplished, not realized by other conditions. Thus it is said. The Yikyob states: Self-arisen wisdom is enlightened by being free from elaboration.
Chinese
说：增长成为坚定。这样说了。那些也以密宗的规矩，一切法都是自生智慧。由于那个本身不认识那个本身，所以产生业和烦恼。认识那个本身，烦恼就从根本上解脱。一切遍知的智慧显现，没有生灭而具有连续性。譬如，把花绳看成蛇而害怕，认识到是绳子，蛇的执着就从根本上解脱。又如，流落在百姓中的王子被认出是国王而被推上王位一样。《意护》中说：本来离于能取所取，不是造作的。因为是这样的缘故，能取所取造作而迷惑。自性清净能取所取，不是造作的觉性。断除后没有获得的，说是最胜果。那个也不是从其他获得的。譬如摩诃罗阇的儿子一样。又如绳子、蛇等等一样。这样说了。证明存在一切遍知佛陀的方法有两种：传承语教的堪布存在一切遍知，以及后来出现的证明。第一种是：传承语教法，这个所说的堪布一定存在一位一切遍知，因为预言等等如所说的那样正在发生，并且所说是完全清净的缘故。第二种是：证悟并且修习的心相续法，如果如实修习，一定会出现一切遍知，为什么呢？因为它的自性是那样的缘故。由此，无明烦恼的习气彻底清净，自生的智慧显现。譬如，流落在百姓中的王子被推上王位一样。常法是总的指示，以及从各个别处详细解说。前者是：存在一个常我的具有觉性的补特伽罗，住在有情的心续中。那个也是，有的认为是白色的所依，闪耀的，油性的和卷曲的，与有情的身体结合的，大的如豆粒，小的如芝麻粒。也有认为是更小的微尘。还有认为是从有色物质的有无中解脱的，是所有一切的食用者和作者。存在一个常我的单独的实体，是有情众生心续中具有能动性和自主性的。
English
It is said: Growth becomes firm. So it was said. Those also, according to the tantric tradition, all dharmas are self-arisen wisdom. Because that itself does not recognize that itself, karma and afflictions arise. By recognizing that itself, afflictions are liberated from the root. The wisdom of omniscience manifests, and it is continuous without arising or ceasing. For example, being frightened by mistaking a speckled rope for a snake, and when recognized as a rope, the grasping of the snake is liberated from the root. Also, like a prince wandering among the common people being recognized as a king and enthroned. From the 'Mind Protector': 'Originally, it is devoid of grasper and grasped, and is unconditioned. Because of this, the grasper and grasped are conditioned and confused. Naturally, the grasper and grasped are pure, and the awareness is unconditioned. There is nothing to be abandoned and nothing to be attained, it is said to be the supreme fruit.' That is not obtained from elsewhere. Like the son of a Maharaja. Also, like a rope, a snake, and so on. So it was said. There are two proofs for the existence of an omniscient Buddha: the existence of an omniscient Khenpo who speaks the lineage teachings, and the subsequent proofs. The first is: The lineage teaching dharma, the Khenpo who speaks this must be omniscient, because prophecies and so on are happening as spoken, and because the speech is completely pure. The second is: The mindstream of realization and practice, if practiced as it is, omniscience will definitely arise, why? Because its nature is like that. By this, the habitual tendencies of ignorance and afflictions are completely purified, and self-arisen wisdom manifests. For example, like a prince wandering among the common people being enthroned. The permanent is a general indication, and a detailed explanation from each individual aspect. The former is: There exists a permanent self, a person of awareness, residing in the mindstream of sentient beings. That is also, some consider it to be a white support, shining, oily and curled, combined with the body of sentient beings, as large as a bean, as small as a sesame seed. Some also consider it to be even smaller, like a dust particle. Others consider it to be liberated from the existence or non-existence of material objects, and is the eater and doer of all. There exists a single permanent entity of self, with the ability to act and autonomy, in the mindstream of sentient beings.
Chinese
是所欲。 也就是不可言说的补特伽罗之我。 如果没有它，则没有苦乐，以及天界和恶趣等的基础。 它存在，但由于不了解，所以是苦乐以及天界恶趣等的作者，并且体验着天界和恶趣等的苦乐。 认识它的方法，以及认识之后从轮回中解脱，生起一切伟大的功德。 从梵天无忧中：唯识仅仅是恒常清净，恒常解脱且是佛。 彻底考察没有取舍之后，恒常从梵天无忧中而来。 像这样，以及，远远超越了名言，完全舍弃了有和无，从产生和积聚中决定解脱，那被称为财神之子。 像这样，以及，轮回虽然没有开端，但并非没有终结，通过认识到唯一性，那人最终将获得解脱。 这样说道。 从导师喜饶的伏藏交付中： 示外道之所欲。 觉性从能取所取中解脱，恒常且安乐，具有自主性，仅仅是从有无事物中解脱，安住于此，希求远离取舍。 这样说道。 内道也普遍将一切法阐述为心、觉性、智慧和双运等，像那样不了解，如上颠倒理解，则是顺带产生的。 破斥那些是：破斥我，破斥常，破斥能作所作具有自主性。 前者是：如果我在蕴上成立，则蕴和我是一还是异？ 如果是异，则我在蕴上成立的说法就被破坏了，如果是一，则蕴坏灭时，我也将坏灭。 并且，蕴被视为多个部分，并且与多个部分相关联，因此我不可能是一个整体，并且在蕴上寻找我也找不到，因此无我。 那个我即使在蕴之外也不存在，因为没有我成立之处。 并且，那个常我具有内外吗？ 如果有，则没有从有无事物中解脱，并且将成为可言说的，如果没有，则常我被破坏。 破斥常有是：以常为基础来破斥有，以有为基础来破斥常，以所知为基础来破斥仅仅是常有之物。 第一是：常法，是无实有的，因为有次第和
English
That is desire. That is also the self of the person that cannot be expressed. If that is not there, there is no basis for happiness and suffering, and heavens and hells, etc. That exists, but because it is not understood, it is the agent of happiness and suffering, and heavens and hells, etc., and experiences the happiness and suffering of heavens and hells, etc. The means of realizing it, and having realized it, being liberated from samsara, all great qualities arise. From Brahma without sorrow: Only consciousness is always completely pure, always completely liberated and is Buddha. Having thoroughly investigated that there is no acceptance and rejection, it always comes from Brahma without sorrow. Like that, and, far beyond mere names, completely abandoning existence and non-existence, definitely liberated from arising and gathering, that is called the son of the wealth god. Like that, and, although samsara has no beginning, it is not without end, by knowing that very uniqueness, that person will ultimately be liberated. Thus it appears. From the treasure entrustment of the teacher Garab Dorje: Showing the desires of the non-Buddhists. Awareness is liberated from grasping and being grasped, is permanent and blissful, has autonomy, is merely liberated from things that exist and do not exist, abiding, it desires to be free from acceptance and rejection. Thus it is. Buddhists also generally explain all dharmas as mind, awareness, wisdom, and union, etc., but not understanding it that way, but understanding it wrongly as above, is incidental. Refuting those is: refuting self, refuting permanence, and refuting the agent and the act having autonomy. The former is: if self is established on the aggregates, are the aggregates and the self one or different? If they are different, then the establishment of self on the aggregates is ruined, and if they are one, then when the aggregates are destroyed, the self will also be destroyed. Also, since the aggregates are regarded as many parts and are related to many, the self cannot be a single whole, and since even if you search for the self in the aggregates, it cannot be found, therefore there is no self. That self does not exist even if it is other than the aggregates, because there is no place where the self is established. Also, does that permanent self have inside and outside or not? If it has, then it is not liberated from things that exist and do not exist, and it follows that it can be expressed, and if it does not, then the permanent self is ruined. Refuting the permanent entity is: refuting the entity based on permanence, refuting permanence based on the entity, and refuting only the permanent entity based on the knowable. The first is: permanent dharma, it is not real, because there is sequence and
Chinese
因为不能同时起作用，就像兔子的角一样。它的理由是通过自证现量成立，常法必须是不变的，而次第和同时起作用是变化的自性。如果又说理由不成立，能起作用，那么是同时起作用还是次第起作用？如果像前者那样，那么一切有为法都应同时产生。如果像后者那样，因为是次第产生，所以常法的立宗就被破坏了。它的周遍也因为空无两种起作用的能力，所以与事物相违。第二，事物，法，不可能是常法，因为是有为法，就像瓶子一样。因此，理由是通过有为法本身成立的，而有为法不能成立常法。第三，常法事物，其自性唯一，必须在前后时间里不变。如果在前后时间里变化，并且不是唯一存在，那么常法事物就消失了。而且，前后时间，法，不可能是一个常法，因为是相违的法。就像昨天和今天一样。不应是能作所作有自主，因为苦乐不由自主地降临，就像生死一样。后者有四种：自性或觉性是常法的数论派，以及认为作者是常法的自在天派等，以及认为微尘是常法的胜论派，以及认为觉性是常法的梵天等。前者是追随仙人迦毗罗的，认为一切法都是二十五谛。其中有二十五谛的分类，以及通过了解它而解脱的方式，以及它的边见破斥。前者是分类，事物和建立。第一是，自性，大，我慢三种，十一根，五大，五个量，共二十四种，常我的觉性补特伽罗，共二十五种。第二，自性是，微尘、黑暗、力量平衡。这三者不平衡就会产生变化，其中被称为“大”的，就像玻璃房子一样，是显现影像的基础。从外面显现色、声等和变化的影像，从里面显现自性的影像。这两者混合在一起，就被称为“我”享受对境。微尘