Chinese
不是藏人臆造的，所有佛语和论著都异口同声地说心性即是佛，所以很难找到机会（反驳）。即使你想要证明心性不是佛，纵然寻找百年，也无法从佛语经、律、论以及口诀中找到依据。如果对自己的心是佛这一点还不认识，还厚颜无耻地以此为乐，这只能表明你对经律深奥的含义一无所知。经中说：‘唉！这些众生不认识如来之智慧的真实面目，真是太奇怪了，如来之智慧就在他们心中啊！’等等，就是因为没有见到这些话的含义。例如，心之本体本来就是佛，但由于无明，不认识自己的面目，并且由显现为能取所取的分别念所产生的，连同习气的，突如其来的垢染遮蔽了自己的本体，以致无法见到，就像太阳被云等遮蔽一样，胜者弥勒在《宝性论》中用九个比喻说明了这一点。如果在这里一一书写，文字会变得繁多，所以省略了，如果想了解，就去看那里吧。’导师龙树说：‘若有谁人不遍知，三有之中常流转，于诸有情心中住，顶礼皈敬法界体。’对于此，你也应该嘲笑，因为众生相续中本来就 निश्चित（藏文）， निश्चित（梵文天城体），niścita（梵文罗马拟音），决定 存在佛性，但由于分别念而不认识自己的面目，并且被如梦如幻的轮回显现上虚妄的能取所取之法所迷惑，以致陷入无边无际的错乱之中。因此，如果连圣者龙树的著作连词句都没有读过，就认为心性是佛的说法只是宁玛派的教法，并加以诽谤，那就是对佛陀、菩萨以及他们的一切佛语和论著进行诽谤。此外，耶谢扎的《妙吉祥面授》中也说：‘从无始以来，由此，巨大的分别念之相产生，由此，巨大的地、水、火、风等元素产生，风之坛城自身产生。’等等，‘因为不觉悟，一切众生，都在轮回中不断地流转。’以及，‘方向之象，巨大的分别念，无明大’
English
It is not fabricated by Tibetans. All the Buddha's words and treatises unanimously state that the nature of mind is Buddha, so it is difficult to find an opportunity (to refute). Even if you want to prove that the nature of mind is not Buddha, even if you search for a hundred years, you will not be able to find evidence from the Buddha's words, sutras, vinaya, shastras, and oral instructions. If you do not recognize that your own mind is Buddha, and shamelessly take pleasure in this, it only shows that you know nothing about the profound meaning of the sutras and tantras. The sutra says: 'Alas! These sentient beings do not recognize the true face of the Tathagata's wisdom. It is so strange that the Tathagata's wisdom is in their hearts!' etc., is because they have not seen the meaning of these words. For example, the essence of mind is originally Buddha, but due to ignorance, one does not recognize one's own face, and the sudden defilements, along with habitual tendencies, arising from the appearance of dualistic thoughts that seem to grasp and be grasped, obscure one's own essence, so that one cannot see it, just as the sun is obscured by clouds, etc. The Victorious Maitreya explained this with nine metaphors in the Uttaratantra. If I were to write them one by one here, the text would become long, so I have omitted them. If you want to know, go and look there.' The teacher Nagarjuna said: 'If there is anyone who does not know everything, constantly revolves in the three realms, dwells in the hearts of all sentient beings, I prostrate and pay homage to the essence of the Dharmadhatu.' You should also laugh at this, because the Buddha-nature निश्चित（藏文）, निश्चित（梵文天城体）, niścita（梵文罗马拟音）, definitely exists in the minds of sentient beings, but due to conceptual thoughts, they do not recognize their own face, and are deluded by the false dharmas of grasping and being grasped in the dreamlike appearance of samsara, so that they fall into boundless confusion. Therefore, if one has not even read the words and sentences of the holy Nagarjuna's works, and thinks that the statement that the nature of mind is Buddha is only the teaching of the Nyingma school, and slanders it, then one is slandering the Buddhas, Bodhisattvas, and all their Buddha's words and treatises. In addition, Yeshe Zha's 'Manjushri Oral Instructions' also says: 'From beginningless time, from this, the appearance of great conceptual thought arose, from this, the great elements of earth, water, fire, and wind arose, the mandala of wind itself arose.' etc., 'Because of non-awakening, all beings, constantly revolve in samsara.' and, 'The elephant of direction, great conceptual thought, great ignorance.'
Chinese
哦，因此，是堕入轮回大海的原因。因为远离了分别念，你将恒常进入寂灭。因为如此宣说，所以在一切佛经论典中，都说心性即是佛，但不能证悟的原因是分别念，证悟自性即是成佛，不证悟自性就在轮回中漂泊，因此轮回和涅槃的差别仅仅在于是否证悟自心自性。自性本具和需要修证也是相违的。这样的话也是信口胡说。你们连轮回的根本是无明，以及从无明中解脱就能到达涅槃的境界的道理都没有生起。虽然佛性本自存在，但是遮蔽它的垢染，也就是刹那生灭的分别念，为了清净这些垢染才需要修道，你们这些愚蠢的人竟然想要遮蔽佛陀的教言。胜者弥勒说：过患具有刹那性，功德具有自性，如何先前存在，之后也如此，是不变的法性。以及《喜金刚》中说：众生即是佛，然而被刹那的垢染所遮蔽，如果清净了这些垢染，就是佛。你们没有见到这些教言啊。为了清净分别念的垢染，所宣说的显宗和密宗的道，你们用什么道理来遮蔽呢？说“什么都不需要”和“做各种各样的事情”是相违的。这样的话也是考虑到甚深法性的体性而说的，在某些情况下是这样说的。《喜金刚》中说：没有禅修，也没有禅修者，没有本尊，也没有咒语。胜者弥勒说：于此无有当舍弃，亦无少许当安立，于真实性观真实，若见真实即解脱。这样教导说。以及《般若心经》中说：不减，不增。等等。以及“无所得，亦无未得”。这样教导说没有需要证得的法。上师雅饶，仅仅是将心安住在证悟甚深法性的自性中，就能自然圆满自发的大布施等未作的福德资粮，不需要三门所造作的福德。梵天殊胜心所请问：不执取即是布施，不守护即是戒律。
English
Oh, therefore, it is the cause of falling into the ocean of samsara. Because of being free from conceptualization, you will constantly enter nirvana. Because it is said like this, in all the Buddhist scriptures and treatises, it is said that the nature of mind is Buddha, but the reason for not realizing it is conceptualization. Realizing one's own nature is becoming a Buddha, and not realizing one's own nature is wandering in samsara. Therefore, the difference between samsara and nirvana is only whether or not one realizes one's own mind and nature. It is also contradictory that one's own nature is inherent and needs to be cultivated. Such words are also spoken randomly. You have not even generated the understanding that the root of samsara is ignorance, and that liberation from ignorance can lead to the state of nirvana. Although the Buddha nature is inherently present, the defilements that obscure it, that is, the momentary conceptualizations, require cultivation of the path in order to purify these defilements. You foolish people actually want to obscure the Buddha's teachings. The Victorious Maitreya said: Faults have a momentary nature, virtues have an inherent nature, how it was before, so it is afterwards, it is the unchanging Dharma nature. And in the Hevajra it is said: Sentient beings are Buddhas, but they are obscured by momentary defilements. If these defilements are purified, they are Buddhas. You have not seen these teachings. What reason do you use to obscure all the sutra and tantra paths that are taught to purify the defilements of conceptualization? Saying "nothing is needed" and "doing all kinds of things" is contradictory. Such words are also spoken considering the nature of the profound Dharma nature, and in some cases it is said like this. In the Hevajra it is said: There is no meditation, nor meditator, no deity, nor mantra. The Victorious Maitreya said: Here there is nothing to abandon, nor anything to establish, to see reality as it is, if one sees reality, one is liberated. This is how it is taught. And in the Heart Sutra it is said: No decrease, no increase. And "no attainment, nor non-attainment." This teaches that there is no Dharma to be attained. Lama Yarab, just by resting the mind in the realization of the profound Dharma nature, one can naturally and spontaneously complete the vast accumulation of uncreated merits such as generosity, without needing the merits created by the three doors. Brahma's excellent mind asked: Non-grasping is generosity, non-guarding is discipline.
Chinese
是法律。不住是忍辱。不勤奋是精进。不思是禅定。不缘是智慧。如是说。 嘿日嘎云： 无戏论之自性中， 天与真言皆安住。 如是说。 未见甚深之实相，故于三门福资粮，纵然如何勤精进，亦不解脱于轮回之理。 集经云： 无目盲人无标的，百千俱胝无数众， 道路亦且不能知，云何能入于城市？ 无有智慧如盲人，五度彼岸此五者， 无有标的故，不能触及菩提果。 如是等广说。 圣母经云： 从色至一切智之间的一切法，未曾指示任何应取应舍之法，不缘，不缘即不缘，难道不是这样吗？ 你能在圣母经中指出，有说这个和这个是应取之法，那个和那个是应舍之法吗？ 然而，当证悟甚深法性之实相时，认为无需依赖有为之善，而立誓什么都不需要，这与诸佛甚深经教之意，胜义谛之真理并不相违。 对于尚未证悟此理之辈，为了证悟之方便，不舍布施等福资粮，故行各种善业，故与世俗并不相违，故于二谛取舍之时，行持不相违背。 执着于世俗一端，乃至听到少许胜义谛甚深实相之词句，亦掩耳不听，从而诽谤不可思议之法身。 执持空性一端，而对福资粮与因果不予重视，不堕落于此二边之行持，乃是不谬之菩萨正道。 汝说：什么都不需要，与，行持各种善业，相违。 如是，羞愧羞愧，是因对诸佛甚深经教之义，二谛皆不信受而嘲笑之故。 上师开示说：成佛之因是身体吗？心识本来即已成佛，新成佛相违。 如是说，此如前所说之圆满佛之意
English
That is the law. Non-abiding is patience. Non-exertion is diligence. Non-thinking is meditation. Non-objectification is wisdom. Thus it is said. Hevajra says: In the nature without elaboration, gods and mantras abide completely. Thus it is said. Because the profound reality is not seen, no matter how much one strives in the accumulation of merit through the three doors, one will not be liberated from samsara. The Compendium says: Blind people without a target, hundreds of thousands of millions of beings, do not even know the path, how can they enter the city? Without wisdom, these five perfections, like the blind without eyes, cannot touch enlightenment because they have no target. Thus it is extensively taught. The Mother of the Buddhas says: Is it not the case that in all phenomena from form to omniscience, no phenomena to be accepted or rejected are indicated, non-objectification, non-objectification is non-objectification? Can you point out in the Mother of the Buddhas where it says, 'This and this are phenomena to be accepted, and that and that are phenomena to be rejected'? However, when the reality of the profound nature of phenomena is realized, asserting that nothing is needed, thinking that there is no need to rely on conditioned virtue, does not contradict the profound intention of the Buddha's scriptures, the truth of ultimate reality. For those who have not realized this, as a means to realization, the accumulation of merit such as generosity is not abandoned, so various virtuous deeds are performed, so there is no contradiction with the conventional, so at the time of accepting and rejecting the two truths, the practice is not contradictory. Clinging to one extreme of the conventional, and even hearing a mere phrase of the profound reality of ultimate reality, one covers one's ears and does not listen, thereby slandering the inconceivable Dharmakaya. Holding to one extreme of emptiness, and disregarding the accumulation of merit and cause and effect, the conduct of not falling into either of these two extremes is the unerring path of the Bodhisattva. You say: 'Nothing is needed' and 'performing various deeds' are contradictory. Thus, being ashamed, ashamed, is because one does not believe in the meaning of the profound scriptures of the Buddhas, both truths, and mocks them. The Lama introduces: Is the cause of becoming a Buddha the body? The mind has already become a Buddha from the beginning, so newly becoming a Buddha is contradictory. Thus it is said, this is like the intention of the complete Buddha as explained above.
Chinese
从所有经续中指出，自性即是佛，但你却被巨大的邪见魔障所控制，认为这不合你的心意。例如，在灌顶时，心性被介绍的那一刹那，证悟和解脱同时发生，像乌仗延国王因陀罗菩提等印度圣地的众多大成就者，以及西藏的玛尔巴、米拉日巴、达波三尊，康巴三兄弟，岭喇嘛贝玛多吉，宁玛派的祖尔大小等等，这些显而易见的事迹都可以从他们各自的传记中得知，但你却没有看到这些的福分。他们没有舍弃肉身就前往金刚持的境界，或者肉身像雾一样消失而成就佛果，或者以化身利益众生，各种情况都有。你却认为仅仅通过上师的口诀介绍心性是不可能成佛的，认为成佛的因素是肉身等等，这些话实际上是你认为心性不可能产生佛的论证。虽然你努力地研究推理，但却陷入了错误的泥潭，真是可悲。圣龙树菩萨说：“为自之分别所系缚，知自性者得解脱。”等等，请你思考以上经文的意义！因此，为了净化突如其来的污垢，修持所有道次第是显宗和密宗共同的观点，如果没有净化污垢的基础，那么净化就没有意义。龙树菩萨说：“若有界，由业所为，则见芥子生芝麻。若无界，由业所为，唯生诸烦恼而已。水树无有心要故，于世间中虽为譬喻，然彼心要即是果，如食甘美之果实。若离无心要之轮回，及脱烦恼之牢狱，彼之心要即是佛，为诸有情作甘露。”就像用比喻来说明一样，在基础的阶段，众生心中有佛性，但没有显现出来，这是因为心识的妄念和突如其来的遮蔽污垢所覆盖，就像地下的黄金一样。因为你没有将这些比喻和意义结合起来，所以没有看到诸佛的教言，以及弥勒菩萨、龙树菩萨等广泛的阐述，现在你应该广泛地寻求听闻，从而开启法眼。