Chinese
虽计数生灭之量，然与实相之义如天地般遥远。如今有些禅修者认为，现在的觉知，这模糊、流动、清晰的三者本是无所造作的，无论显现什么、变化什么，在心中认识到就足够了。然而，将生灭计数，与实相之义，比天地还要遥远。又有些愚昧之人，执着于通透、圆满、断绝关联的，于清晰明了的间隙中执取，想要见实相，却徒劳无益，适得其反。又有些人认为，现在的觉知，这通透、圆满的本性，刹那间显现，断绝关联，毫无间隙，任何事物都无法成立，这便是自生智慧。无论发生什么，都清晰明了地安住其中，然而这并没有可信的经续依据。其他人则在其边缘徘徊，寻求定解，即使是口耳传承，也与实义不符，显得颠倒错乱。为何如此呢？因为刹那间的执取会发生改变。前后之间，谁允许将非禅修置于其中？如此恶道与经续相违，若欲解脱，应远离之。无灭无生，于执取之间的空隙，无人允许禅修于其中。若三者于觉性上相同，取舍二者也与经续相违，故应舍弃。又有些人说：上等者安住本位，中等者于状态中提升，下等者各自勤修。此乃愚昧之人的言论，如前所未有之巨象。什么也不作意，仅此一点就足够了，因为有所作为反而会适得其反。因此，上等者将现在的觉知安住于本位，保持平常心。中等者区分优缺点，于清晰明了的状态中禅修，之后自会显现。下等者于流动或安住中任选其一进行修持，之后会转变为中等或上等，愚昧之人如是说。这三种状态哪一种是本性所固有的呢？若本无此性，却希望通过禅修而获得，则绝无可能，如同黑炭无法变成其他东西一样。安住本位也并非上等，因为轮回流转时一直如此，所以是轮回。平常人也应能解脱。能安住者与所安住者相违，故无法成立。对于愚昧无记的状态，却希望通过禅修而解脱，你这样的人是没有佛法缘分的。
English
Even if counting the number of arising and ceasing, it is as far from the meaning of reality as heaven and earth. Some meditators nowadays think that the present awareness, these three vague, flowing, and clear aspects, are free from elaboration. Whatever arises, whatever changes, it is enough to recognize it in the mind. However, counting the arising and ceasing is farther from the meaning of reality than heaven and earth. Also, some ignorant people cling to the transparent, complete, and disconnected, grasping at the clear and distinct gaps, wanting to see the meaning, but in vain, achieving the opposite. Some others think that the present awareness, this transparent and complete nature, appearing in an instant, disconnected, without any gap, where nothing can be established, is the self-arisen wisdom. Whatever arises or remains in that state, they practice it clearly and distinctly, but there is no authentic tantric scripture to support this. Others linger on its edge, seeking certainty, but even if it is an oral transmission, it does not correspond to the meaning, appearing upside down. Why is that? Because grasping at the moment changes. Who allows non-meditation to be placed in between the before and after? Such a bad path contradicts the sutras and tantras, so if you want liberation, you should stay away from it. No cessation, no arising, no one allows meditation in the gap between grasping. If the three are the same in awareness, then taking and rejecting are also contrary to the sutras and tantras, so they should be abandoned. Also, some say: the best stay in their own place, the middle improve in their state, and the worst practice separately. These are the words of ignorant people, like an unprecedented elephant. Not thinking about anything, that alone is enough, because doing something will backfire. Therefore, the best keep the present awareness in its own place, maintaining ordinariness. The middle distinguish between good and bad, and meditate in a clear and distinct state, and then it will appear later. The worst cultivate from either flowing or staying, and then they will become middle or best, so say the ignorant. Which of these three states is inherent in nature? If it is not inherent, but you hope to obtain it through meditation, it is impossible, just as black charcoal cannot be turned into anything else. Staying in place is not the best, because it has always been like this during the cycle of samsara, so it is samsara. Ordinary people should also be able to be liberated. The one who can stay and the one who stays are contradictory, so it cannot be established. Hoping to be liberated through meditation in a state of ignorance and non-indication, you are someone who has no connection to the Dharma.
Chinese
外道也不说那样的话，这是一种前所未有的双重饮用的傲慢姿态。要使正确的道路与二资粮方便智慧相结合，如果缺少这些，就成了佛教以外的东西。如果想要菩提，就要知道必须反过来。因此，我劝告你们去阅读经和续。因此，概括地说，就是要舍弃恶道：一切经论都说，最高的无分别智慧，应该修习深寂离戏的实相。凡是与此相违背的种种恶道，现在都很盛行，想要解脱的人们应该舍弃。世尊在各大续部和甚深经部中都说，正行的修习是修习心和心所完全寂灭的自性，远离戏论的智慧。如《广大嬉戏经》中说：我已获得深寂离戏光明无为的甘露般的法，但无论向谁宣说，都不会被理解，所以我将独自住在森林中，不说话。又如《金刚庄严经》中说：光明的智慧，远离一切心和心所，不可思议，超越言语，无边如虚空。又如《宝积经》中说：寂静的智慧，是如来心意的秘密，也远离心、意和识，但不舍弃三摩地的境界。因此，经部和密咒一致认为，佛陀的正行之道是修习光明离戏、无分别的智慧。如果与此相违背，就应该知道这不是佛陀教法甚深密意的旨归。在此，如果有人认为对别人的观点进行驳斥会产生罪过，那不是这样的。因为从恶道中挽救众生会获得巨大的功德，就像佛教徒阻止外道一样。诽谤自己和他人的宗派，是指怀着嗔恨心，无论对错都进行诽谤。而这里是以善良的心，了解法与非法，从而取舍，所以没有过失。如《根本堕释》中说：将较低的见解置于较高的见解之上，以及以调伏的意乐诽谤其他宗派，是没有过失的，而且功德也会增多。又如《四百论》中说：如来宣说此法，不是为了争论。
English
Even non-Buddhists do not speak in such a way; it is an unprecedented arrogant stance of double drinking. To properly connect the path, the two accumulations must be linked with skillful means and wisdom. Without these, it becomes something outside of Buddhism. If one desires Bodhi, one must know to reverse this. Therefore, I advise you to examine the Sutras and Tantras and abandon this. Therefore, to summarize the meaning of abandoning evil paths: All scriptures state that the supreme non-conceptual wisdom, the profound, peaceful, and free from elaboration, the true nature, should be meditated upon. Whatever evil paths contradict this, are now prevalent, and those who desire liberation should abandon them. The Bhagavan has stated in all the great Tantras and profound Sutras that the actual meditation is to meditate on the wisdom that is the nature of mind and mental factors being utterly pacified, free from elaboration. As stated in the "Extensive Play Sutra": 'I have found a Dharma-like nectar, profound, peaceful, free from elaboration, luminous, uncompounded. But if I were to show it to anyone, they would not understand, so I will dwell alone in the forest, without speaking.' And as stated in the "Vajra Array Sutra": 'The wisdom of luminosity is free from all mind and mental factors, beyond thought and expression, boundless like the sky.' And as stated in the "Heap of Jewels Sutra": 'The peaceful intelligence, the secret of the Tathagata's mind, is also free from mind, intellect, and consciousness, but does not abandon the state of Samadhi.' Therefore, since the Sutras and Mantras agree that the actual path of the Buddha is to meditate on luminous, free from elaboration, non-conceptual wisdom, if it contradicts this, it should be known that it is not the intention of the profound meaning of the Buddha's sacred Dharma. Here, if one thinks that refuting the views of others will generate sin, that is not the case. Because turning beings away from evil paths greatly increases merit, just as Buddhists prevent non-Buddhists. Slandering one's own and others' tenets refers to slandering with hatred, whether it is right or wrong. But here, with a good heart, knowing what is Dharma and what is not, and thus adopting and abandoning, there is no fault. As stated in the commentary on the "Root Downfalls": 'Placing lower views above higher views, and slandering other tenets with the intention of discipline, is without fault, and merit also increases greatly.' And as stated in the "Four Hundred Verses": 'The Tathagatas have spoken this Dharma, not for the sake of argument.'
Chinese
不是这样。然而像火烧木柴一样，这能焚烧外道的攻击。如《入行论》中所说：因为执着于论典的辩论，所以没有解脱，因此才宣说了它。如果详细解释它，摧毁其他宗派也没有过错。如《经庄严论》中所说：具有以正理善妙分析佛法之意乐者，恒常不会被魔所障碍。特别是获得利益和驳倒他人宗派，是不被夺取、完全成熟的特征。如是。现在是禅定的后得之法：刚从正行等持中起身，以知如幻而回向他利。后得显现的世间坛城是所知，以如幻的八喻之方式来行持。从生圆次第的禅定中起身之时，以知一切如幻而作回向，行走、睡眠、饮食、行住等一切显现都以知如幻的八喻，不离坛城的显现。如《地藏十轮经》中所说：谁人能了知这些法如幻如阳焰，如舞者如幻术，我向那殊胜的福田顶礼。如是。如《时轮根本续》中所说：这些都是错乱的显现，如同体验梦境一般。如是。总的来说，无论大小乘的任何道，上师都很重要，特别是此密咒中，唯有上师最重要，因此要以胜过佛陀的敬信和承侍来努力守护誓言。就像犏牛相连坠入悬崖一样，如果任何一方誓言破损，双方都有罪而堕入恶趣的说法，这完全是没有理解方向。如果一人中毒，难道两人都会中毒吗？因为这是各自的相续，所以不合理，如果这样说，这里也是同样的。如《时轮》的胜义修法中所说： 上师堕落，弟子不会堕落；弟子堕落，上师也不会损减。如同树木的枝条各自砍断一样。如是。因此，双方都要努力守护根本和支分的誓言，使其没有过失。《大乘窍诀论著·如意宝藏论》中，开示光明殊胜禅定的第二十品完。
English
It is not like that. However, like fire burning firewood, this burns the attacks of outsiders. As it is said in the Engaging in Bodhisattva Behavior: Because of attachment to debates in treatises, there is no liberation, therefore it is taught. If it is explained in detail, there is no fault in destroying other sects. As it is said in the Ornament of the Sutras: Those who have the intention to analyze the Dharma well with reason are never obstructed by demons. In particular, obtaining benefits and refuting the views of others are the characteristics of being unrobbed and fully matured. So it is. Now, the post-meditation Dharma of Samadhi: As soon as you rise from the state of actual Samadhi, dedicate it to the benefit of others by knowing it as illusion. The mandala of appearance and existence that appears after meditation is what is to be known, and it should be practiced in the manner of the eight similes of illusion. When rising from the Samadhi of generation and completion stages, dedicate everything by knowing it as illusion, and all appearances such as walking, sleeping, eating, and staying should be known as the eight similes of illusion, without separating from the appearance of the mandala. As it is said in the Sutra of the Ten Wheels of Ksitigarbha: Whoever realizes these Dharmas as illusion, mirage, dancer, and illusionist, I prostrate to that supreme field of merit. So it is. As it is said in the Root Tantra of Kalachakra: These are all confused appearances, like experiencing a dream. So it is. In general, the Lama is important in any path of the Great and Small Vehicles, but especially in this Secret Mantra, only the Lama is most important, so one should strive to keep the vows with devotion and service that surpasses the Buddha. Just like yaks falling into a cliff together, if either one breaks the vows, both are guilty and fall into the lower realms, this is completely misunderstanding the direction. If one person is poisoned, will both be poisoned? Because these are separate continuums, it is unreasonable, if you say so, it is the same here. As it is said in the ultimate practice of Kalachakra: The Lama does not fall from the fall of the disciple; the Lama does not diminish from the fall of the disciple. Like the branches of a tree being cut off separately. So it is. Therefore, both should strive to protect the root and branch vows without fault. From the Great Vehicle Instructions Treatise, the Wish-Fulfilling Jewel Treasury, the twentieth chapter, which teaches the supreme meditation of clear light, is complete.
Chinese
广大释。第二十一，显示道路行进之界限的章节的解释。 如是显示如何修习正行之义后，因由修习彼而定会生起地、道与暖相，故说其差别。如是修习故，行进之地道亦，内外合之善说者，资粮与加行见修之四道，以完全圆满故成就佛陀，为此之故，菩提分法三十七，坛城诸之亦清净法而说。于此密咒中亦说坛城之清净法三十七，于体性中不误指示行道二者相符故，此时内外合之而说。其亦，四轮之风心堪能时，四道之功德次第显现也，从中脉之脉结二二解脱故，十地之功德从内显现而许。新旧密咒共同一致而生，四轮之风心次第堪能故，资粮与加行，见与修之四道圆满之功德显现，且中脉有二十一罗让二者的脉结，二二解脱时，十地各自之功德显现，最终解脱故，成就佛陀之地位，大学者毗玛拉米扎与，莲花生等之智者成就者们许之。如何耶？广说之第一，化身轮风心堪能故，资粮道三者之暖相显现也，得见佛陀化身之面容，散发化身。于彼风心堪能与，熟练二者中，入彼之时堪能也，熟练乃彼等之支分与俱之脉结需解脱也。其亦脐间生起之脉瓣中风心堪能故，资粮道小中大三者之暖相显现，得见佛陀化身之面容，眼与，神通与，成就细微之神通故，能化现与转变也。其亦修习欲等之等持神足四，且得自在之故也。粗钝之识于加行道中