Chinese
原因是，诸法的法性安住即是唯一的安住。如《密集金刚》所说：有情佛陀不平等，平等。所证为何？能证为谁？又说：万物皆如幻，生与灭之作者，因此彼不造罪，福德亦如是。何者无罪福，彼即是菩提。等等。与此相同，《大圆满自生智续》中说：自性本是天之坛城，自显现故，不应供养天神，供养则成束缚。供养、手印等是身的障碍，不应改变手印，改变则失珍宝。不应舍弃轮回，舍弃则不成佛。佛不在他处，唯有自明，轮回不在他处，一切皆集于自心。不应作有为之善，作则成束缚。佛塔、神殿等有为之善应舍弃。已作之法不应执着，放下则得证悟。舍弃作为之瑜伽士不应舍弃，舍弃则成如来。应如是了知真实佛陀之道。如是，当以安住于本性，远离一切作为之法性大平等之义的见解所摄持之时，即使是造作的黑白业，也如实地显示为平等性。《宣说续》中说：善不可为，恶不可断。离善恶二者之觉性是法身。不应作善，作则不成佛。不应断恶，断则不成佛。听到这样的教法，很多人会心碎而死，但他们没有理解这些教法的本质，所以无法接受，这也是可以理解的。如《圣者显说世俗谛与胜义谛经》中，文殊菩萨说：善男子，就胜义谛而言，真如、法界、极不生与何者相等？就胜义谛而言，五无间罪也与之相等。就胜义谛而言，真如、法界、极不生与何者相等？就胜义谛而言，所有见解也与之相等。如是宣说。
English
The reason is that the abiding nature of all dharmas is only abiding. As it says in the Guhyasamaja Tantra: Sentient beings and Buddhas are not equal, equal. What is to be accomplished? Who is the accomplisher? And it says: All things are like illusions, The maker of arising and ceasing, Therefore, he does not create sin, And merit is also the same. Whoever has no sin and merit, That is said to be enlightenment. And so on. Similarly, in the Great Perfection of Self-Arisen Wisdom Tantra, it says: Since one's own nature is the mandala of the deity, and it arises by itself, One should not offer to the deity; offering becomes a bondage. Offerings, mudras, etc., are obscurations on the body. One should not change the mudras; changing them loses the precious jewel. One should not abandon samsara; having abandoned it, one will not attain Buddhahood. Since the Buddha is not separate, there is nothing apart from awareness itself. Samsara is not separate; all are gathered into one's own mind. One should not do contrived virtue; doing so becomes a bondage. Stupas, temples, etc., contrived virtue should be abandoned. Actions that have been done should not be grasped; if left alone, they will be realized. The yoga of abandoning activity should not be abandoned; abandoning it, one becomes a Tathagata. The path of perfect Buddhahood should be known as such by all. Thus, when one is seized by a view that rests on the meaning of the great equality of the nature of being, which is free from all activity, even the difficult black and white karma that is contrived is shown to be equality just as it is. In the Explanatory Tantra, it says: Virtue is not to be done, evil is not to be abandoned. The awareness that is free from both virtue and evil is the Dharmakaya. One should not do virtue; doing so, one will not attain Buddhahood. One should not abandon evil; abandoning it, one will not attain Buddhahood. Hearing such teachings, many people's hearts break and they die, but they have not understood the nature of these teachings, so they cannot accept them, which is understandable. As it says in the Sutra on the Noble Exposition of Conventional and Ultimate Truths, Manjushri said: Sons of the gods, in terms of ultimate truth, what is equal to Suchness, the Dharmadhatu, and the utterly unborn? In terms of ultimate truth, the five inexpiable sins are also equal to that. In terms of ultimate truth, what is equal to Suchness, the Dharmadhatu, and the utterly unborn? In terms of ultimate truth, all views are also equal to that. Thus it is taught.
Chinese
因此，放弃所有方便之方是不可能的。自宗心部续部的教证中说，如金在矿石中提炼一般：所有逝者皆为母，是诸佛唯一的道路。持戒等波罗蜜多之行，是如大海般的基础。虽然有如此不舍弃作为智慧之支分的方便行持的伟大宗义，但为了善巧方便，暂时并非舍弃世俗谛。然而，当自己现量证悟了不欺骗的胜义谛之法性时，不堕入真假二谛交替的境地，十度等菩提之道的真谛之法也包含于此的道理是：自显现中说，任运成就的法身，驱散了明灭显现的黑暗，超越了常断二边，无法被明暗二者所执取，超越了一和多的法，超越了显现和不显现的法，脱离了生和灭的言辞，哪里会有错谬和迷惑的自我想象？念头本身也无法消除，般若波罗蜜多的究竟，汇集于明觉法身之中。禅定波罗蜜多的究竟，汇集于灯火不动的状态中。精进波罗蜜多的究竟是，汇集于无念自生的意义中。安忍波罗蜜多的究竟是，汇集于直接斩断显现中。持戒波罗蜜多的究竟是，汇集于无伴独处中。布施波罗蜜多的究竟是，汇集于放下轮回的执着中。愿波罗蜜多的究竟是，汇集于无有希冀和恐惧的显现中。方便波罗蜜多的究竟是，汇集于觉性不动的状态中。力量波罗蜜多的究竟是，汇集于以幻觉之网覆盖中。智慧波罗蜜多的究竟是，汇集于远离因缘的显现中。如是波罗蜜多的意义，是自性周遍的智慧。如是说。与之相似，《梵天殊胜心请问经》中说：不执着是布施，不住留是持戒，不守护是安忍，不精进是精进，不作意是禅定，不缘说是智慧。又，《普作王续》中说：真实义之精髓是无所作为，大瑜伽士们
English
Therefore, it is impossible to abandon all aspects of skillful means. In the teachings of the Mind Series tantras of our own tradition, it is said, like refining gold from ore: All the Sugatas have become mothers, it is the single path of all the Victorious Ones. The practice of the Paramita path, such as moral discipline, is the foundation like the ocean. Although there is such a great tenet of not abandoning the practice of skillful means that are part of wisdom, for the sake of skillful means, it is not that the conventional truth is abandoned temporarily. However, when one directly realizes the non-deceptive nature of the ultimate truth, without falling into the trap of alternating between the two truths, the way in which the truths of the path that have become the aspects of enlightenment, such as the ten perfections, are also included in this is: From Rangshar it says: The spontaneously accomplished Dharmakaya itself, dispels the darkness of the appearance of clarity and obscuration, transcends the extremes of permanence and annihilation, cannot be grasped by darkness and appearance, transcends the dharma of one and many, transcends the dharma of appearance and non-appearance, is free from the words of birth and death, where would there be mistaken and obscured self-grasping? Thought itself cannot be eliminated, the ultimate of Prajnaparamita, gathers into the clear awareness Dharmakaya. The ultimate of Dhyana Paramita, gathers into the state of the lamp not moving. The ultimate of Virya Paramita is, gathers into the meaning of non-conceptual self-arising. The ultimate of Kshanti Paramita is, gathers into directly cutting through appearances. The ultimate of Shila Paramita is, gathers into dwelling alone without companions. The ultimate of Dana Paramita is, gathers into abandoning the clinging to samsara. The ultimate of Pranidhana Paramita is, gathers into the appearance without hope and fear. The ultimate of Upaya Paramita is, gathers into the state of awareness not moving. The ultimate of Bala Paramita is, gathers into being covered by the net of illusion. The ultimate of Jnana Paramita is, gathers into appearing free from conditions. Likewise, the meaning of the Paramitas, is the self-nature all-pervasive wisdom. Thus it is said. Similarly, in the Sutra Requested by Brahma Vishesacitta it says: Non-grasping is generosity, non-abiding is discipline, non-guarding is patience, non-exertion is diligence, non-thinking is meditation, non-objectifying is wisdom. Also, in the Kunje Gyalpo Tantra it says: The essence of true meaning is without action, the great yogis
Chinese
所见即是，本来自身清净之坛城中，由因生果之天神坛城，以亲近修持四支圆满，任运自成之本体而安住。如是。那么，如果一切法的实相，安住于超越善恶束缚解脱的非造作之界，那么所说的善恶业和因果之理，岂非变得没有必要了吗？答：是就名言识的角度而言那样说的，譬如在梦境中，无论显现好坏，在梦中是真实的，但在醒来时却是不真实的，因此说一切法如梦如幻，以不真实的譬喻来说明。在未尽除为名言识所摄持的错乱显现之前，取舍是存在的，善恶业的因和果的相状，也会以不欺骗的方式显现。然而，当错乱止息，证见真谛的智慧现前时，这些都不会显现，因为没有能取所取的识，所以包括世俗和胜义在内的一切境都不会显现，这是佛陀及其眷属的如实密意，并且自然安住于殊胜见者的心续中。因此，对于甚深究竟义的解释而受到授记的大车轨的密意也与此相同。圣者龙树菩萨说：譬如睡眠昏沉力，见到儿子和妇女，宫殿住所等，醒来之时则不见。同样世俗之知识，智慧之眼若睁开，远离二种无知后，醒时则什么也看不到。同样真实之智者，以知识之日摧毁，所有无知之习气，心和心生亦不见。入行论中也说：眼为翳障所染时，于无翳识无损害，如是染污慧舍弃，于无垢慧无有损。寂天菩萨说：何时因缘聚合时，尔时魔术亦生起，因缘断绝坏灭时，世俗之中亦不生。何时若已无错谬，彼时以何观世俗？
English
What is seen is, in the mandala of self-purified essence from the beginning, that mandala of deities, the result from the cause, is perfected by the four limbs of approach and accomplishment, and abides as the spontaneously accomplished essence. Thus it is. Now, if the reality of all dharmas abides in the unconditioned realm beyond good and evil, bondage and liberation, then wouldn't the teachings on white and black karma and the principle of cause and effect become unnecessary? Answer: It is said in consideration of the aspect of consciousness. For example, whatever appears good or bad in a dream is true in the dream, but it is not true in the waking state. Therefore, all dharmas are said to be like dreams and illusions, using examples of untruth. Until the deluded appearances gathered by consciousness are exhausted, there is acceptance and rejection. The aspects of the cause and effect of white and black karma also arise in a way that is not deceptive. However, when delusion ceases and the wisdom that sees the truth arises, these do not appear. Because there is no consciousness of subject and object, all objects, including the two truths, do not appear. This is the definitive intention of the Buddha and his retinue, and it naturally abides in the minds of the supreme seers. Therefore, the intention of the great chariots who were prophesied to explain the profound definitive meaning is also in accordance with this. The noble Nagarjuna said: For example, by the power of sleep and drowsiness, one sees sons, women, palaces, dwellings, and so on, but when awake, one does not see them. Similarly, when the eye of wisdom is opened, and one is separated from the two kinds of ignorance, one does not see anything when awake. Likewise, when a truly wise person destroys all the habits of ignorance with the sun of knowledge, one does not see the mind, mental events, or objects. It is also said in the Entering the Middle Way: When the eye is stained with cataracts, it does not harm the knowledge without cataracts. Likewise, abandoning defiled wisdom does not harm undefiled wisdom. Shantideva said: As long as the conditions are gathered, so long will the illusion arise. When the continuity of the conditions is cut off, it will not arise even conventionally. When there is no delusion, what will perceive the conventional?
Chinese
如是等等所说。如此成立的大圆满中，以观行平等之智慧，于众多大乐一味之状态中修习之力，于地之时，以智慧了知世俗为虚假，故不期望有为之善根，故未于智慧上加增益。以对识之还灭有取舍，故未诽谤方便。于道之时，一切作意皆未离分别，故无丝毫可修之物。于果之时，心与心所一切断绝，则世俗将显现于何处？此乃前后二法轮之意趣究竟极深之处，于圣地及雪域之中，未错谬地执持善逝之教者们，已善说之无垢之方式。如是之故，从绒洛钦波至觉贤之间之所有诵经智者，以及所有无谬之禅定者之文集中，皆如是宣说。总的来说，我等之导师考虑到识之面目，故于梦境之中，仅示现了取舍与因果之安立，彼之因果成为量。故执着于佛陀之智慧成立为世俗量之理解。由彼因，于行持方面之执着变得非常强烈。故对圣者之智慧与佛陀之智慧进行割舍。由此，对甚深之不颠倒之宗派亦不信任。彼等将善逝之伟大事业耗尽，转变为唯识宗之装饰。于等持之时，若什么也不作意，则成为和尚之禅修。汝等所认为之中观大论典，班智达巴瓦之中观宝灯论中云：于任何知识皆不思，亦不执着任何事物，舍弃一切忆念与作意。如是等等广说。与之相同，寂护之三次第禅修中亦有宣说，故是于中观自续派中广为人知之言论。觉沃之中观禅修次第中亦如是宣说。彼与和尚相符与否，无论是否相符，皆已承诺相符。大圆满之自生觉性本解脱