Chinese
对于要点没有理解的很多大手印、大圆满的人，他们这样说：如果证悟了心性就是成佛，空色等等有什么用？空色和梦光明等等这些只是修法，不能到达实相。一定要证悟才行，虽然没有说过，但是经常会说体验。还有，做强制性的约束，以及黑关等等狭隘的事情有什么用？我们的法广大开阔。还有，业果的取舍，以及三昧耶戒的戒律，还有修善法的定时， 洁净、闻思、按部就班地做等等就不用说了。本尊瑜伽、念诵咒语、仪轨灌顶、身语的善行、拙火妥噶等等这些全部都是小乘，这样说，任何显现都没有取舍、扬弃、建立，这才是大乘，是究竟的。你们的身体要点、强制约束，以及修空色等等只是修法，小乘那样什么都不能成。现在看看自己的本来面目吧。放松地放下，行为想做什么就做什么，这样就可以了。那个就是佛法。这样一来，男女老少、愚笨的人们听到这些话之后，把佛陀所说的佛法都抛弃了，享受邪法，一起快乐地走了。那样就是福报耗尽，就像狗猪跑到不干净的地方一样。如是说：对于畜生猪来说，干净的食物有什么用？对于驴子牲畜来说，珍珠宝物有什么用？对于瞎子来说图画，对于聋子来说琵琶，对于愚笨的人来说佛法有什么用？那里有这样说的。说这些话的人，没有办法用教理来破斥，因为他们非常愚蠢。或者说很多轻视教理的花言巧语，或者会争吵。但是，那些话全部都是空话，要知道一点意义都没有。所谓证悟心性就是成佛，仅仅是证悟心而已也不是。真实地证悟心的实相，而且那个证悟也达到究竟才是获得佛的意义，现在在分别念下产生的念头，仅仅是有一点了解不能叫做证悟心性。是不是见到了心性？这样说，如果证悟了心性，那么成佛也是有可能的。你们的心
English
Many practitioners of Mahamudra and Dzogchen who do not understand the key points say things like this: "If you realize the mind, that's Buddhahood. What's the use of emptiness and form, etc.? Emptiness and form, dream luminosity, and so on are just practices, and you won't reach the true nature. You definitely need realization!" Although they haven't said it, they often claim to have experiences. Also, what's the use of doing specific forced bindings and dark retreats, etc., which are so narrow? They say, "Our Dharma is vast and open!" Furthermore, not to mention abandoning and adopting based on karma, the laws of samaya vows, and the sessions of virtuous practice, What's the point of cleanliness, study, reflection, and methodical practice? They say that deity yoga, mantra recitation, ritual empowerments, virtuous actions of body and speech, tummo and trekchö, etc., are all Hinayana. They say that not abandoning, adopting, negating, or affirming whatever arises is Mahayana, the ultimate. "Your body postures, forced bindings, and meditating on emptiness and form are just practices. Such Hinayana practices are of no use at all. Now, look at your own true face! Relax and let go, do whatever you want, and that's enough. That's Dharma!" When that happens, men and women, young and old, fools and idiots, hear those words and abandon the Dharma taught by the Buddha. They enjoy the wrong Dharma and go along happily together. That is the exhaustion of merit, like dogs and pigs running to unclean places. As it is said: "What use is clean food to a pig? What use are pearls and jewels to a donkey? What use are paintings to the blind, a lute to the deaf, or Dharma to fools?" That's what it says. There's no way to refute those who say such things with logic and scripture, because they are so foolish. Or they utter many flattering words that despise logic and scripture, or they become quarrelsome. However, you should understand that those words are all just empty talk, with not even a little bit of essence. The so-called realization of mind is Buddhahood, but merely realizing mind alone is not enough. Actually realizing the true nature of mind, and that realization reaching its culmination, is the meaning of attaining Buddhahood. Just having some familiarity with the thoughts that arise under the influence of conceptual mind right now is not called realizing mind. Is it seeing the nature of mind or not? Saying things like this, if you realize mind, then it is possible to become a Buddha. Your mind...
Chinese
还不明白啊！如果明白了心性，成佛对你们又有什么好处呢？ 自己的宗派要断除对心性无自性的执着。断除执着就能明白心性。积累资粮就能产生功德。断除执着和功德圆满的时候，就是明白心性达到究竟的时候。那个时候就会出现圆满的佛陀。 游荡在乡村的虚假修行人，没有心性的诀窍。 真正直接明白心性是：七地菩萨的心就是那个作用。 明白心性最究竟的是：智慧法身。 譬如相似或者细微的部分是不确定的。对那种情况也不值得严厉斥责。 仅仅是粗略一看，甚至连佛法名字都不知道的普通人也有（这种状态）。 被重病折磨的人，稍微好一点的时候，问他现在怎么样了，他会说：“没有什么特别的，只是有点迷糊。” 这难道就是心性的状态吗？ 还有人会说：“我现在很高兴，我现在很生气。” 他观察自己的高兴和生气，虽然认识它们，但是这样能让分别念自然解脱吗？能成为佛法吗？ 如果仅仅是认识心的安住和运行就能成为佛法，那么就应该能够显现出显现如幻，自性不可言说如虚空般的状态。 对于我们来说，直接明白心性的主要方法就是修持光明十相。 详细的道理已经说过了。 佛陀的密意和自己的宗派，不是仅仅像虚假的形象。 虽然是法身的自性，但是暂时对他们这样说：仅仅是修行的体验，所以不明白实相。 如果什么体验都没有生起是好的，那么恶趣和畜生等等也会变得很好。 如果修行会产生体验，这是法性规律。 那么不修行就好吗？ 如果好，那就让他自己待着吧。 狭隘的人做什么事情呢？ 不能住在山上，又不能修行，感到羞愧。 狭隘就像肚子一样空空荡荡。 大乘和小乘的区别在于：通过发菩提心和证悟空性的见解来区分。 不是通过取舍有无来区分。 没有取舍，需要一种没有的方式。 遇到什么就吃什么，像猪一样。
English
You still don't understand! If you understand the nature of mind, what benefit would becoming a Buddha bring to you? In our own tradition, we must eliminate the obscurations of clinging to the absence of inherent existence of the mind. By eliminating obscurations, one understands the nature of mind. By accumulating merit, one generates qualities. When obscurations are eliminated and qualities are perfected, that is when understanding the nature of mind reaches its ultimate conclusion. At that time, a perfect Buddha will appear. False practitioners who wander in villages do not have the key points of the nature of mind. Truly and directly understanding the nature of mind is: the mind of the seventh bhumi bodhisattva is that activity. The ultimate understanding of the nature of mind is: the wisdom dharmakaya. Examples, similarities, or even small parts are uncertain. It is not worth severely criticizing such situations. Even ordinary people who only look superficially and do not even know the names of the Dharma have (this state). When someone is afflicted by a severe illness and feels a little better, if you ask them how they are doing, they will say, "There is nothing special, just a little confused." Is that the state of the nature of mind? Others might say, "I am happy now, I am angry now." They observe their happiness and anger, and although they recognize them, can this lead to the spontaneous liberation of conceptual thoughts? Can it become Dharma? If merely recognizing the abiding and movement of the mind can become Dharma, then it should be able to manifest appearances as illusion and the nature as inexpressible like the sky. For us, the main method for directly understanding the nature of mind is to practice the ten signs of luminosity. The detailed reasons have already been explained. The Buddha's intention and our own tradition are not merely like false images. Although it is the nature of the dharmakaya, for the time being, say this to them: it is merely an experience of practice, so they do not understand the true nature. If it is good that no experience arises, then the lower realms and animals, etc., would also become good. If practice produces experience, that is the nature of Dharma. Then is it good not to practice? If it is good, then let them stay that way. What do narrow-minded people do? They cannot stay in the mountains, nor can they practice, and they feel ashamed. Narrow-mindedness is like an empty stomach. The distinction between the Great Vehicle and the Small Vehicle is made through the view of generating bodhicitta and realizing emptiness. It is not distinguished by acceptance and rejection, or existence and non-existence. Without acceptance and rejection, there needs to be a way of non-existence. Eating whatever comes along, like a pig.
Tibetan
ཚད་དུ་ཉལ་བ་དང༌། རིགས་ངན་དང་འགྲོགས་པ་ལ་སྤང་བླང་མེད་པ་མི་ཟེར། དགེ་བ་ཐམས་ཅད་ཐེག་དམན་དུ་ལྟ་བ་འདི་ལར་ནས་མི་དགེ་བ་བཅུ་ལས་ལོག་ལྟ་ཐུ་ཟེར་བ་དེ་ཡིན་པས་ངོ་ཤེས་འཚལ། སྤང་བླང་མེད་ཟེར་གྱིན་དགག་སྒྲུབ་སྤང་བླང་ལ་མི་ཚེ་སྐྱེལ་བ་འདི་ཅི་ཡིན། ལྟོགས་དད་དང་ཆགས་སྲེད་སྙིང་ཁུངས་སུ་བཅུག་པའི་སྤང་བླང་མེད། དགག་སྒྲུབ་མེད་ཟེར་བ་འདི་བག་མེད་ཐོ་ཆོའི་རྒྱབ་སྐྱོར་ནག་པོ་ཟང་ཐལ་མ་གཏོགས། དཀར་པོ་དགེ་བའི་ཆོས་ཅུང་ཟད་ཀྱང་མ་འདྲེས་པའི་ངན་འགྲོའི་ལམ་པོ་ཆེ་དེར་གདའ་འོ། །དེས་ན་ཆོས་བྱེད་མ་དགོས་པར་ད་ལྟ་ནས་སངས་རྒྱས་པའི་ཁུངས་ལ། འཆི་ལུགས་ལོད་ཅིང་ཤི་ན་དམྱལ་བ་ནས་ཐར་དུས་མེད་པའི་ཆོས་ལོག་མི་གཙང་བའི་རྒྱ་མཚོ་ལ༑ དཀའ་ཚེགས་ཆུང་ལ་ངོ་མཚར་ཆེ་བའི་ཟབ་ཆོས་བདུད་རྩིའི་ཆུ་མིག་ཡིན་སྙམ་དུ་མ་སེམས་ཤིག དེས་ན་ཆོས་བྱ་བ་ཏེ། དང་པོར་ལས་འབྲས་ཀྱི་སྤང་བླང་ཞིབ་པ་ ཞིག །བར་དུ་སྙིང་རྗེ་བྱང་སེམས་འབྱོངས་པ་ཞིག །མཐར་འཛིན་པ་ཐམས་ཅད་ལས་རང་གྲོལ་བའི་སྟོང་ཉིད་རྟོགས་པ་ཞིག་དགོས། གསང་སྔགས་ལ་ཞུགས་ན་དེ་རྣམས་ཀྱི་སྟེང་དུ། དམ་ཚིག་རྣམ་པར་དག་པ་ ཞིག །བླ་མ་ལ་མོས་གུས་ཆུག་པ་ཞིག །རིམ་གཉིས་ཀྱི་རྣལ་འབྱོར་ལ་བརྩོན་པ་ཞིག་དགོས་པ་ཡིན། ཡང་སྒོས་སུ་གང་ལ་དམིགས་པ་བརྟད་དེ་བསྒོམས་ན། ཉོན་མོངས་ཐམས་ཅད་འགག་ཡོན་ཏན་ཐམས་ཅད་སྐྱེ་བའི་ཟུང་འཇུག་གི་ལམ་རྡོ་རྗེའི་རྣལ་འབྱོར་འདི་དང་མཇལ་ནས་ཙབ་ཙོབ་མ་བྱེད་ཅིག །ལར་ཆགས་སྡང་ཆོས་བརྒྱད་ཀྱི་དབང་དུ་སོང་བའི་བླ་མ་དགེ་བཤེས་ཟེར་བ་ཚོ་དང་གཏད་མེད་ཀྱི་རང་ཉམས་བྱུང་རྒྱལ་དུ་སྐྱོང་བའི་མཁས་པ་མིང་ཅན་དང༌། ཟོག་པོ་མགོ་སྐོར་མཁན་གྱི་སྒོམ་ཆེན་པའི་མིང་ཅན་གྱི་ཁ་ལ་མ་རྒྱུག་པར། སངས་རྒྱས་བྱང་སེམས་ཀྱིས་གསུངས་པའི་ཆོས་ལ་འཇུག་དགོས་པ་ཡིན་ནོ། །ཆོས་འདི་དང་མཇལ་ནས་ད་བློ་སྣ་མ་མངས་ཤིག དེ་ཁས་འཚེང་བ་ཡིན་ནོ་ཞེས་པ་ལྟ་བུ་ཇི་ལྟར་འོས་པ་བརྗོད། བདུད་ཀྱི་བར་ཆད་ངོ་ཤེས་པར་བྱེད་པའི་སྐབས་སུ། རྡོ་རྗེའི་རྣལ་འབྱོར་འདི་ལ་རྩེ་གཅིག་ཏུ་ཉམས་ལེན་བྱེད་པ་ལ། ཐོག་མར་བློ་སྣ་གཤིན་དུ་འགྲོ་བའི་སྐབས་དང༌། བར་དུ་དམིགས་པ་གསལ་ཞིང་རྟགས་སྣང་རྒྱས་པའི་སྐབས་དང༌། མཐར་ཉམས་རྟོགས་གོང་འཕེལ་གྱི་སྐབས་རྣམས་སུ་འདིའི་སྒོམ་ལ་བར་ཆད་བྱེད་པ་བྱུང་ན། དགེ་བ་རླབས་ཆེན་གཞན་འགྲུབ་པ་ལྟར་སྣང་ཡང༌། བདུད་ཀྱི་བར་ཆད་ཁོ་ན་ཡིན། འཇིག་རྟེན་གྱི་བྱ་བ་ལུང་མ་བསྟན་དང་མི་དགེ་བ་ཡིན་ན་ལྟ་སྨོས་
Chinese
沉溺于懈怠，与恶人为伍，却说没有取舍，这不能称之为修行人。把一切善法都看作是小乘，这实际上就是十不善业中的邪见，务必认清。一边说着没有取舍，一边又在取舍、扬弃中度过一生，这又是什么呢？把贪恋和欲望藏在心底，却说没有取舍。说什么没有取舍，这无非是明目张胆地支持放荡不羁的行为，其中没有掺杂丝毫的善法，是通往恶道的康庄大道啊！因此，不要认为现在就可以不用修行就能成佛，或者认为死亡的方式很随便，死了之后就永远无法从地狱中解脱的邪法、不净之海，是轻松且神奇的甚深法门、甘露之泉。因此，修行佛法，首先要详细了解因果取舍，其次要培养慈悲心和菩提心，最后要证悟从一切执着中解脱的空性。如果进入密宗，在这些基础上，还要有清净的誓言，对上师有强烈的虔诚，并努力修持生圆次第瑜伽。特别是，如果专注于所缘境进行禅修，就能遇到能使一切烦恼止息、一切功德生起的双运道——金刚瑜伽，不要轻率对待。总的来说，不要听信那些被贪嗔痴等八法所左右的所谓上师和格西，以及那些不依靠传承，随意修持的所谓学者，还有那些虚伪欺骗的所谓大修行人，而要依止佛菩萨所宣说的佛法。遇到这样的佛法，就不要三心二意了，要坚持下去。像这样说“我已经满足了”之类的话，是不合适的。在认识魔障的时候，对于一心修持金刚瑜伽的人来说，最初在心变得迟钝的时候，中间在专注清晰、验相增长的时候，最后在觉受和证悟增长的时候，如果对这种禅修产生障碍，即使看起来成就了其他伟大的善行，那也只是魔障而已。如果是世间的无记业和恶业，那就更不用说了。
English
It is not called a practitioner to indulge in laziness and associate with evil people, yet claim to have no acceptance or rejection. To regard all virtues as Hinayana is actually the wrong view among the ten non-virtues, so be sure to recognize it. What is it to spend one's life in acceptance, rejection, and refutation while saying there is no acceptance or rejection? To harbor attachment and desire in one's heart and say there is no acceptance or rejection. To say there is no acceptance or rejection is nothing but blatant support for unrestrained behavior, without the slightest mixture of white virtue, it is the great path to evil destinies! Therefore, do not think that you can become a Buddha without practicing now, or that the wrong Dharma, the impure ocean from which there is no escape from hell after death due to a careless way of dying, is a profound Dharma, a nectar spring that is easy and wonderful. Therefore, to practice Dharma, first, one must have a detailed understanding of the acceptance and rejection of cause and effect; second, one must develop compassion and bodhicitta; and finally, one must realize emptiness, which is liberation from all attachments. If one enters the secret mantra, on top of these, one must have pure vows, strong devotion to the guru, and strive to practice the yoga of the two stages. In particular, if one meditates by focusing on the object of meditation, one will encounter the Vajra Yoga, the path of union that stops all afflictions and generates all qualities, do not be careless. In general, do not listen to those so-called lamas and geshes who are swayed by the eight worldly concerns, or those so-called scholars who cultivate their own experiences without relying on tradition, or those so-called great practitioners who are hypocritical and deceitful, but rely on the Dharma spoken by the Buddhas and Bodhisattvas. Having encountered this Dharma, do not be indecisive, persevere. It is not appropriate to say things like "I am satisfied." When recognizing demonic obstacles, for those who practice Vajra Yoga with one-pointedness, initially when the mind becomes dull, in the middle when focus is clear and signs increase, and finally when experience and realization increase, if obstacles arise to this meditation, even if it seems that other great virtues are accomplished, it is only a demonic obstacle. If it is worldly neutral actions and evil actions, then there is no need to mention it.