Chinese
就像用以焚烧的火焰在燃尽之后也会自行熄灭一样，当自相和共相的一切法都不存在而仅仅成立时，智慧本身不显现且不成立为光明的体性，从而消除了一切沉没和掉举等过失。如是等等，其中说到“在那期间，什么也不思，什么也不执，舍弃一切忆念和作意”，这难以避免对修行次第的损害。如果自续部自己建立宗义，在《诤辩返驳论》中说：“我没有承诺，所以我才是无过失的。”这并非仅仅口头上不作承诺的见解，而是在直接认识到心的体性是离思离言的本性时，一切能知所知的戏论都寂灭了。虽然必须明确这一点，但对法性而言，未记别将成为一种损害。在赞颂般若波罗蜜多时，圣龙猛菩萨说：“不可言说、不可思议、不可表达的般若波罗蜜多。”在罗睺罗藏赞颂佛母时，将法性作为不可思议的对象，也会有同样的过失。因此，在直接开示实相义的胜义谛，即法性无为，超越善恶取舍的系缚解脱时，说成是由作为之法不能带来利益，由罪恶不能带来损害。如《佛母经》中说：“空性中无色，无受，无想，无行，无识。”对于此，以个别观察的智慧，对于应舍弃的法予以舍弃，对于应取受的法予以确认，但实际上什么也无法确定。同样，在《梵天殊胜心请问经》中说：“凡是完全清净的，永远不会变得不完全清净。以自性完全清净的，是极其完全清净的。因此，一切法被称为自性光明。一切法的自性是什么呢？一切法是空性的自性，即离戏论。一切法是无相的自性，即离分别和遍计。一切法是无愿的自性，即无取，无舍，无思，无能，极其本体。
English
Just as the fire that burns eventually extinguishes itself, similarly, when all phenomena of self and common characteristics are non-existent and only established as such, wisdom itself does not appear and is not established as the nature of luminosity. Thus, all faults such as sinking and agitation are eliminated. As it is said, "In that interval, do not think of anything, do not grasp anything, abandon all memory and attention," and so on. This makes it difficult to avoid harm to the stages of meditation. If the Svatantrika school itself establishes its tenets, in the *Refutation of Objections*, it says, "Since I have no assertions, I am faultless." This is not merely a view of being free from assertions in words, but when the nature of the mind is directly recognized as the nature of being beyond thought and expression, all elaborations of knowable and knowing are pacified. Although this must be clearly understood, for the nature of reality, the unlabelled will become a harm. In praising the Prajnaparamita, Nagarjuna says, "The Prajnaparamita is inexpressible, unthinkable, and unutterable." When Rahula Gupta praises the Mother, there will also be the same fault in making the nature of reality an object of thought. Therefore, when directly showing the ultimate truth of the nature of reality, which is unconditioned, beyond the bondage and liberation of accepting and rejecting good and evil, it is said that conditioned phenomena do not bring benefit, and evil does not bring harm. As it is said in the *Mother Sutra*, "In emptiness, there is no form, no feeling, no perception, no formation, no consciousness." For this, with the wisdom of individual examination, one abandons what should be abandoned and confirms what should be accepted, but in reality, nothing can be determined. Similarly, in the *Brahma-visesa-cinta-prasna Sutra*, it says, "Whatever is completely pure will never become completely impure. That which is completely pure by its own nature is extremely completely pure. Therefore, all phenomena are called naturally luminous. What is the nature of all phenomena? All phenomena are of the nature of emptiness, that is, free from objectification. All phenomena are of the nature of signlessness, that is, free from conception and discrimination. All phenomena are of the nature of wishlessness, that is, without acceptance, without rejection, without thought, without ability, utterly essence.
Chinese
并且是远离的。那是以自性光明的缘故。如是甚深的三解脱门之体性，也不作意，以不执著取舍之边的意义，赤裸裸地确定，除此之外还能有什么呢？同样在《宝积经》中也说：不应执著于善或非善之法，因为执著于善法，就会执著于非善之法。执著于非善之法，就会产生痛苦和不悦意之法，这些被认为是苦圣谛，因此如来宣说了非善法的类别。对于善与非善没有执著，以及断除贪欲，这些是为了舍弃集谛并证悟二圣谛，因此如来宣说了善法的类别。并且，善也是空性的，非善也是空性的。善也是寂静的，非善也是寂静的。善与非善不相混杂，非善与善也不相混杂，对于善与非善没有执著的因和缘。等等，经中对此有非常广大的阐述。以此为例，为了说明胜义谛的灭谛，法性本来的安住方式，或者未经造作的真谛，所有直接宣说的经典都是同一方式。大圆满中也说：心性即是菩提心的体性，没有见解修习，没有行持的行为，没有成就的果，没有可行的道，没有生起坛城，没有念诵圆满次第，没有灌顶，没有守护誓言。本来任运成就的清净法性中，没有突发的次第勤作，超越了因果之法。并且，在极瑜伽甚深圆满中，如果有人说有因和果，那他就不具备圆满的证悟之义。如果有人说胜义和世俗是二，那就是诽谤之语，因为他没有证悟无二。三世诸佛的证悟也是，不见到二，而是在一个体性中证悟。如是宣说
English
And is free from. That is because of the self-luminous nature. Thus, the profound nature of the three doors of liberation, without even considering it, with the meaning of not clinging to the extremes of acceptance and rejection, is nakedly determined. What else could there be besides that? Similarly, in the "Ratnakuta Sutra" it is also said: One should not cling to virtuous or non-virtuous dharmas, because by clinging to virtuous dharmas, one will cling to non-virtuous dharmas. By clinging to non-virtuous dharmas, suffering and unpleasant dharmas will arise. These are considered the noble truth of suffering, therefore the Tathagata has taught the categories of non-virtuous dharmas. Not clinging to virtue and non-virtue, and abandoning desire, these are for abandoning the origin and realizing the two noble truths, therefore the Tathagata has taught the categories of virtuous dharmas. Furthermore, virtue is also empty, and non-virtue is also empty. Virtue is also peaceful, and non-virtue is also peaceful. Virtue and non-virtue are not mixed, and non-virtue and virtue are not mixed, and there is no cause or condition for clinging to virtue and non-virtue. And so on, the sutras have very extensive explanations of this. As an example, in order to explain the cessation truth of ultimate reality, the natural way of abiding of the Dharma nature, or the unconditioned truth, all the scriptures that directly proclaim it are of the same manner. In Dzogchen it is also said: Mind-essence is the nature of Bodhicitta, there is no view to meditate on, no action to practice, no result to accomplish, no ground or path to traverse, no mandala to generate, no recitation or completion stage, no empowerment, no vows to protect. In the pure Dharma nature that is spontaneously perfect from the beginning, there is no sudden gradual effort, transcending the Dharma of cause and effect. Furthermore, in Ati Yoga, the most profound Dzogchen, if someone says there is cause and effect, then they do not possess the meaning of Dzogchen realization. If someone says that ultimate and conventional are two, that is a word of slander, because they have not realized non-duality. The realization of the Buddhas of the three times is also, not seeing two, but realizing it in one essence. Thus it is taught.
Chinese
那些人想把这件事变成争论点，说是因为大圆满放弃了方便福德的部分，所以变成了和尚的教法。那些自以为是的智者和诡辩家，就像黑暗中的箭一样，没有击中目标，或者因为没有成立宗法，就像在岩石的回声中进行辩论一样。如果那样，那么抛弃行持方面的过失也会适用于所有这些。如《黑汝迦》所说：“无修亦无修行者，无神亦无真言。” 圣者文殊菩萨说：“其中无坛城火供，朵玛念诵和数珠，跏趺坐和姿势等，都是戏论的欺骗，不是行为也不是否定。” 又说：“瑜伽士对于行为，在伟大的道路上追求传承，就像鹿追逐海市蜃楼一样，虽然经常显现却无法抓住。” 又如《金刚顶经》所说：“若于自性中安住，则无誓言亦无咒语，无需持金刚铃杵，彼即成就离十。” 等等，大乘经部和续部及其释论中都这样说，所以一切都必须被认为是争论点。对此有人会想，那些经文的意图是指见解的本质，但并不是说抛弃行持方面就可以了。如果这样说，那确实没错。如《金刚顶大经》所说：“在微尘数劫中读诵受持神圣的佛经，不如一日或一夜修习无漏智慧的福德大。” 为什么呢？因为远离了生长的树木。因此，和尚也考虑到，在专注于法性之义的等持状态中，会成为它的障碍，如果执着于有为福德的边际，那么有为的法性会被有相所遮蔽，所以那样教导，并不是说不需要等持，行持方面也可以抛弃。仅仅凭这一点，也无法成立想要抛弃福德资粮，因为那
English
Those who want to turn this into a point of contention say that because Dzogchen abandons the aspect of skillful means and merit, it becomes the doctrine of the Heshang. Those self-proclaimed wise men and sophists, like arrows in the dark, have not hit the mark, or because the tenets are not established, it is like arguing with the echo of a rock. If that were the case, then the fault of abandoning the aspect of conduct would also apply to all of these. As the Hevajra says, "Without meditation, there is no meditator; without a deity, there is no mantra." The noble Manjushri says, "In that, there is no mandala, no fire offering, no torma recitation, no rosary, no lotus posture, and no gestures, etc. Being free from elaboration is deception; it is neither action nor negation." And, "Yogis for actions, on the great paths, for the lineage holders, like deer pursuing mirages, always appear but are not grasped." And as the Vajraśekhara says, "If one abides in the nature of reality, there are no vows and no mantra practices. There is no need to hold the vajra and bell. That itself will accomplish freedom from the ten." And so forth, the sutras and tantras of the Mahayana, along with their commentaries, all teach this way, so everything must be considered a point of contention. To this, some might think that the intention of those scriptures refers to the essence of the view, but it does not mean that it is sufficient to abandon the aspect of conduct. If you say that, it is indeed true. As the Vajraśekhara Mahatantra says, "Reading and reciting the holy Dharma sutras for as many eons as there are dust particles is less meritorious than meditating on uncontaminated wisdom for one day or one night. Why? Because it is far removed from the tree of growth." Therefore, the Heshang also considered that in the state of samadhi focusing on the meaning of dharmata, it would become an obstacle to it, and if one clings to the limits of conditioned merit, then the conditioned dharmata will be obscured by the conceptual, so he taught that way, not saying that samadhi is not necessary, and the aspect of conduct can also be abandoned. By that alone, it is not established that one wants to abandon the accumulation of merit, because that
Chinese
总之，如果将真如的见解的实相不平等地安立，那么菩提方面的行为的一切法也自然圆满，禅定师这样说：如果没有执着，布施等无漏的六度平等安立的自性，如其所有地圆满，因为这样认为。对此，其他人说：禅定师改变了那个法的要点，不合理，如果那样，布施等六度也变成教导无意义，因为仅仅平等安立就能完成那些的作用。这样说是很大的过失，因为布施等方便的部分，会变成证悟智慧的帮助或方法。这些支分全部，是能仁为了智慧的意义而说。这样说，没有被智慧所摄持的布施等方便的集合，无论多么广大，也不会超越世间或此岸，因此仅仅变成轮回的安乐果。在《摄颂》中说：盲人没有向导，百千俱胝，既不认识道路，又怎么能进入城市？如果没有智慧，这五个无眼的他岸度，因为没有向导，不能触及菩提。这样说的缘故，布施等福德的部分各自，没有被智慧所摄持，不生不灭的善根不住留，没有它，不会变成脱离痛苦的原因，而智慧则本来就具有不生不灭的善，因此福德的部分布施等也自然圆满，在《金刚三摩地经》中说：心不摇动于空性，则六度聚集。这样以及《梵天殊胜心请问大乘经》中说：以不显现积聚的方式，以戒律脱离痛苦。以刹那的方式，以忍辱脱离痛苦。以没有取舍的方式，以精进脱离痛苦。以不分别的方式，以禅定脱离痛苦。以无阻碍的方式，以智慧脱离痛苦。这样以及，不执着的是布施，不住留的是戒律，不守护
English
In short, if the reality of the view of Suchness is established unequally, then all the dharmas of the practice of the Bodhi aspect are also naturally complete. The meditation master said this: If there is no grasping, the self-nature of the six perfections, such as giving, which are without outflows, is completely established as it is, because it is considered to be complete. To this, others say: The meditation master changes the key points of that dharma, which is unreasonable. If so, the teaching of the six perfections, such as giving, also becomes meaningless, because merely establishing equality can accomplish the function of those. Saying this is a great fault, because the part of the means, such as giving, will become a help or method for realizing wisdom. All these limbs are spoken by the Sage for the sake of wisdom. It is said that no matter how vast the collection of means such as giving, which is not grasped by wisdom, it will not transcend the world or this shore, and therefore it will only become the fruit of happiness in samsara. In the Compendium it says: Blind people without a guide, hundreds of thousands of kotis, neither know the way nor how can they enter the city? Without wisdom, these five other shore perfections without eyes, because they have no guide, cannot touch Bodhi. Because it is said that the parts of merit such as giving, each of which is not grasped by wisdom, the unconditioned roots of virtue do not remain, and without it, it will not become the cause of liberation from suffering, while wisdom inherently possesses the unconditioned virtue, therefore the part of merit, such as giving, is also naturally complete. In the Vajra Samadhi Sutra it says: If the mind does not move in emptiness, the six perfections gather. Thus, in the Brahma Visesacinta Pariprccha Mahayana Sutra, it says: By not manifestly accumulating, one is liberated from suffering by discipline. In an instant, one is liberated from suffering by patience. By not taking or abandoning, one is liberated from suffering by diligence. By not discriminating, one is liberated from suffering by meditation. By being unobstructed, one is liberated from suffering by wisdom. Thus, what is not grasped is giving, what does not abide is discipline, what is not guarded