Chinese
谁是有信誉的智者作证？国王设立法座的法令不明显。那些译师没有理由不编造虚假的佛法，因此，宁玛派为何不怀疑萨迦派？因此，这样的言语即使由嫉妒引起，最终也会自取其辱。因此，我说，因为你们的恶语不可能被证实，所以才被禁止发言。第三，汇集了先前智者们的善说精华，则钦大班智达蒋贡丹增彭措或名图多嘉波如是说：总而言之，大圆满的实相是：见解圆满，因果清净平等，真谛无别，能取所取自灭，生灭空明，不落有无之边，不为心所造作，不外散，不内执，不住中间，一切言说皆是词语和名相的束缚，一切思虑和考察皆是分别念的施设，因此，安住于不执著自性的状态中，如金刚萨埵心镜所说：当知一切智慧之法，皆与自我想象之心分离。然而，在各种前后情况下，那些自以为能以心造作来证悟甚深法性的人，却被法性离心的甚深之语所吓倒。这似乎驳斥了道路的初始阶段，但对于不真正喜爱甚深之方和广大之境的思辨智慧，以及对于仅仅在时间先后上就心怀嫉妒的苦行，他们并非偶尔为之，而是郑重其事地对待。正如圣者文殊菩萨所说：瑜伽士于诸行中，于大乘道中为导师，如鹿逐幻影，恒常显现而不可得。因此，所有这些人，皆怀有非真实的意念，下下瑜伽之意念，上上瑜伽尤为殊胜。下下意念中，以上者，以智慧而破斥之。应如是知晓，且应善于使争论的动机平息于法性不可思议的境界中。此外，大圆满的自性是远离作为的宗义，不应将因缘和合的领域
English
Who are the credible wise men to testify? The decree of the Dharma King establishing the Dharma seat is not apparent. Those translators have no reason not to fabricate false Dharma, so why shouldn't the Nyingma school doubt the Sarma school? Therefore, such words, even if provoked by jealousy, will ultimately lead to self-deprecation. Therefore, I say that because your evil words cannot be proven, you are forbidden to speak. Thirdly, gathering the essence of the good sayings of previous wise men, Ze Chen Maha Pandita Jamgon Tenzin Phelgye or Thutop Zhap said this: In short, the reality of Dzogchen is: view is completely accomplished, cause and effect are pure and equal, truth is undifferentiated, grasping and being grasped are self-extinguished, birth and cessation are empty and clear, not falling into the extremes of existence or non-existence, not fabricated by the mind, not scattered outward, not grasped inward, not dwelling in the middle, all speech is a bond of words and terms, all thoughts and examinations are merely constructs of conceptualization, therefore, abiding in a state of not clinging to self-nature, as the Vajrasattva Heart Mirror says: Know that all wisdom dharmas are separate from the mind of self-imagination. However, in various past and present situations, those who presume to realize the profound Dharma nature through mental fabrication are frightened by the profound words of Dharma nature being separate from mind. This seems to refute the initial stages of the path, but for speculative wisdom that does not truly cherish the profound aspect and the vast realm, and for asceticism that is jealous even of the mere sequence of time, they do not take it occasionally, but treat it seriously. As the noble Manjushri said: Yogis in actions, guides in the great vehicle, like deer chasing mirages, always appear but cannot be grasped. Therefore, all these people have untrue intentions, the intentions of lower yogas, the higher yogas are particularly superior. In the lower intentions, the higher ones are refuted by wisdom. It should be known as such, and one should be skilled in pacifying the motivation of disputes in the inconceivable realm of Dharma nature. Furthermore, the nature of Dzogchen is a doctrine that is free from action, and the realm of compounded causes and conditions should not be
Chinese
当直接阐述安住的究竟胜义智慧时，有人说，因为宣讲不需依靠努力于黑白业因果的造作之法，所以一些藏人哀叹这与抛弃行为准则的和尚相符。然而，如来所转的三法轮的次第中，最初宣说善与非善的因果不虚，也是因为观待世间而宣说的，所以安立为不了义。中间和最后两者在解脱三门的体性上，意义上没有不一致的地方，只是在阐述胜义深奥的实相时，有深和极深的差别。了义和不了义的意义，也是从有为法和无为法的角度来区分，并且这些所诠释的内容是从多和少的角度来区分的，这在智者中是众所周知和成立的。正因为如此，暂时承认《中论》所摄的一切法自性空，并在阐释其为胜义时，没有任何可以执著的目标，舍弃一切思虑和分别，没有任何可以取舍的法，总而言之，对于完全超越能取所取之法的无为法实相，也安住着解脱三门的体性。因此，大圆满在基础阶段，视轮回涅槃为平等性，因此不区分因果的差别。在道之阶段，因为对任何事物都不分别，所以不衡量取舍的边际。在果之阶段，将远离希求和恐惧的坚定之法，安住于万法皆尽之处，作为宗义的精髓。如《普贤王如来根本续》中所说：在瑜伽甚深瑜伽大圆满中，如果有人说有因和果，那么他就不具备大圆满的证悟之义。如果有人说胜义谛和世俗谛是二，那就是诽谤之语，因为他没有证悟二无。过去、现在、未来诸佛所证悟的，也是不二见的，证悟为一种安立。如是宣说。如此这般的宗义的宏伟气魄，是不说二的佛陀薄伽梵的胜义深奥的经部的密意。
English
When directly explaining the ultimate definitive wisdom that abides, some Tibetans lamented that it was similar to the Heshang who abandoned the code of conduct, because it was taught that there is no need to rely on the effort of actions in relation to the cause and effect of black and white karma. However, in the order of the three turnings of the Dharma wheel by the Tathagata, the first teaching that the cause and effect of virtue and non-virtue are infallible is also taught in relation to the world, and therefore it is established as provisional meaning. The middle and the last two do not differ in meaning in the nature of the three doors of liberation, but there is only a difference between deep and very deep in explaining the profound reality of definitive meaning. The meaning of provisional and definitive is also distinguished from the perspective of conditioned and unconditioned phenomena, and these meanings are distinguished from the perspective of more and less, which is well known and established among the wise. Because of this, for the time being, it is admitted that all phenomena included in the Middle Way are empty of their own nature, and when explaining it as definitive meaning, there is no object to be fixated on, all thoughts and discriminations are abandoned, and there is no phenomenon to be taken or abandoned. In short, for the unconditioned reality that completely transcends the phenomena of grasping and being grasped, the nature of the three doors of liberation also abides. Therefore, Dzogchen, at the stage of the ground, views samsara and nirvana as equality, so it does not distinguish the difference between cause and effect. At the stage of the path, because there is no discrimination about anything, the limits of taking and abandoning are not measured. At the stage of the fruit, the firm Dharma that is free from hope and fear is settled in the exhaustion of all phenomena, and it is regarded as the essence of the doctrine. As it is said in the Kunje Gyalpo Tantra: In the yoga of the exceedingly profound yoga of Dzogchen, if someone says that there is cause and effect, then he does not possess the meaning of the realization of Dzogchen. If someone says that ultimate truth and relative truth are two, then that is a word of slander, because he has not realized non-duality. What the Buddhas of the past, present, and future have realized is also non-dual, realizing it as a single establishment. As it is said. Such a grand posture of doctrine is the intention of the sutras of the profound definitive meaning of the Buddha Bhagavan, who does not speak of duality.
Chinese
而且它确实存在。在《梵天殊胜心请问经》中说：一切法的自性是什么呢？一切法是空性的自性，远离对境。一切法是无相的自性，远离分别和种种分别。一切法是无愿的自性，没有取舍，没有思虑，没有能力，完全远离自性，那是自性光明。轮回的自性是什么，那就是涅槃的自性。涅槃的自性是什么，那就是一切法的自性，因此心被称为自性光明。如是说。因此，见解远离承认，修持远离作意，行为远离取舍，果远离希冀和疑虑这四者，从赤裸的解脱三门的体性修持中究竟能抛弃什么呢？当您以量度承认的诸多续部的圆满次第口诀来讲解时，这个宗派轮回涅槃无二并没有偏颇。以分别念建立的宗派和这二者没有相容的时候。然而，如果说从见解的颠倒来说是那样，但行为方面却舍弃了，如果见解依赖于证悟不谬误的胜义谛而安立，那么在心和心所的层面，安住的学处等有为的善根等，由于超越了善恶业的束缚和解脱，因此成立为没有取舍。它安住于无愿的体性中。《宝积经·迦叶品》中说：什么是不造作的，那就是圣者的种姓。什么是圣者的种姓，那里也没有学处，也没有超越学处。哪里没有学处，也没有超越学处，那里也没有行，也没有不行，也没有遍行。哪里没有行，也没有不行，也没有遍行，那里也没有心，也没有从心生起的诸法。哪里没有心，也没有从心生起的诸法，那里也没有业，也没有业的异熟。
English
And it truly exists. In the Sutra of Brahma's Special Inquiry by Mind, it says: What is the nature of all dharmas? All dharmas are of the nature of emptiness, free from objects. All dharmas are of the nature of signlessness, free from conception and various conceptions. All dharmas are of the nature of wishlessness, without acceptance or rejection, without thought, without power, completely free from essence, that is naturally luminous. What is the nature of samsara, that is the nature of nirvana. What is the nature of nirvana, that is the nature of all dharmas, therefore the mind is called naturally luminous. As it is said. Therefore, what can be ultimately abandoned from the naked practice of the characteristics of the three doors of liberation by these four: view free from affirmation, meditation free from attention, conduct free from acceptance and rejection, and result free from hope and doubt? When you explain the completion stage instructions of many tantras that are accepted as valid, this tenet of non-duality of samsara and nirvana is not biased. There is no time when the tenets established by conceptual mind and these two are compatible. However, if it is said that it is so from the reversal of view, but the aspect of conduct is abandoned, if the view depends on seeing the unerring ultimate truth, then on the level of mind and mental factors, the trainings and other conditioned virtues that abide, etc., are established as without acceptance or rejection because they transcend the bondage and liberation of black and white deeds. It abides in the nature of wishlessness. In the Kashyapa Chapter of the Ratnakuta Sutra, it says: What is unconditioned, that is the lineage of the noble ones. What is the lineage of the noble ones, there is neither training nor transcendence of training. Where there is neither training nor transcendence of training, there is neither going, nor not going, nor complete going. Where there is neither going, nor not going, nor complete going, there is neither mind nor the dharmas arising from mind. Where there is neither mind nor the dharmas arising from mind, there is neither karma nor the maturation of karma.
Chinese
也没有那样的。凡是没有业，也没有业的成熟，就没有安乐，也没有痛苦。凡是没有安乐，也没有痛苦的，那是圣者们的种姓。凡是圣者们的种姓，就没有业，也没有业的显现。如是说。于彼善亦空，不善亦空。善亦极寂，不善亦极寂。善亦不与不善相混，不善亦不与善相混，于善与不善显现执着的因和缘也没有。如是说。喜金刚中说：无修亦无修行者，无神亦无咒。如是等等，宣说这奇妙的教法之声，也会变成和尚的宗派吗？请三思。总的来说，以不颠倒的方式证悟般若，使之成为方便的支分，这是不错误理解佛陀的密意。如导师圣天所说：从戒律中则容易退失，从见地中则不是那样。如是宣说，如实地证悟见地，无论行持什么行为都不会束缚，不仅如此，还能获得解脱的果位，安住在胜者的子嗣的正道中。然而，在这大圆满的道中，在法性平等大乐的虚空中，不作取舍地安住就能成就意义，不以特别执着的造作来遮蔽行为，这是特殊的法。在《菩萨行品》中，宝生如是说：不要舍弃贪欲，不要摧毁嗔恨，不要消除愚痴，不要从自己的身体中向上移动，行持不善，不要断绝见解，不要展示一切连结，完全受用蕴，完全做空界，受用诸处，不要超越孩童之地，了悟不善，舍弃善，不要忆念佛陀，不要思惟法，不要供养僧众，不要如实地受持学处，不要追求寂灭，不要渡过河流。如是教言，应当为最初的菩萨宣说，应当随之教导。那是什么原因呢？
English
There is also no such thing. Whatever has no karma, and no maturation of karma, has no happiness, and no suffering. Whatever has no happiness, and no suffering, that is the lineage of the noble ones. Whatever is the lineage of the noble ones, there is no karma, and no manifestation of karma. Thus it is said. In that, virtue is also empty, and non-virtue is also empty. Virtue is also extremely secluded, and non-virtue is also extremely secluded. Virtue is also not mixed with non-virtue, and non-virtue is also not mixed with virtue, and there is no cause or condition for manifest clinging to virtue and non-virtue. Thus it is said. In the Hevajra it says: There is no meditation and no meditator, there is no deity and no mantra. Thus and so on, this proclamation of the wonderful teaching, will it also become the way of the Heshang? Think about it. In general, by realizing prajna without inversion, making it a mere branch of skillful means is not misunderstanding the intention of the Buddha. As the teacher Aryadeva said: It is easy to fall from discipline, but not so from view. As it is said, if one realizes the view as it is, no matter what conduct one engages in, one will not be bound, but will attain the fruit of liberation, and abide in the path of the sons of the Victorious Ones. However, in this path of the Great Perfection, meaning is accomplished by abiding without acceptance or rejection in the expanse of the great equality of dharmata. It is a special dharma not to obscure conduct with artificiality of special grasping. In the Chapter on the Conduct of a Bodhisattva, Ratnakara said: Do not abandon desire, do not destroy hatred, do not eliminate ignorance, do not move upwards from your own body, engage in non-virtue, do not cut off views, do not show all connections, completely consume the aggregates, completely make empty the realms, enjoy the sense fields, do not transcend the ground of children, realize non-virtue, abandon virtue, do not remember the Buddha, do not think about the Dharma, do not make offerings to the Sangha, do not perfectly take up the precepts, do not seek nirvana, do not cross the river. Such instructions should be taught to the first bodhisattva, and should be followed. What is the reason for that?