Chinese
经由波罗蜜多乘的途径，所知显现为他显；经由密宗的途径，所知显现为自显。请问这是怎样的知晓方式？如果这样，佛陀如何具有自显和他显呢？对此，《桑布扎续》中说：‘凡是未现证不可思议之境者，即是善逝，也就是佛陀。象征其体性者，则是真正的金刚持。’在注释中说：‘不可思议之境，即是所有所知皆为自显之智慧。显现本身即是智慧，智慧本身也是显现。它也是空性，空性也是它。它们同时、立即地进入。现在，凡夫俗子们只能通过次第依赖名言来对思辨的对象产生信仰，除此之外，很难对那样的智慧产生信仰。’因此，第十一地和第十二地没有获得那样的智慧。那是善逝，因为是从安乐道中逝去的缘故。对于那一点，从波罗蜜多中宣说了成佛。如果尚未获得，那么如何从般若波罗蜜多中宣说获得呢？并非没有宣说。在某些波罗蜜多中宣说，成佛之时，心和心所的活动止息。心若存在，则会产生分别念。还有些经中认为，诸佛具有心，因为脱离心即是涅槃，而佛陀没有涅槃。还有些人说，那是转依的智慧。还有些人则不认为那是转依。还有些人说，有入定和出定。还有些人说，没有入定和出定。所有这些都没有矛盾，因为在同一部经中没有任何地方有这样的说法。因此，获得不可思议之境者，即是金刚持，如经中所说，象征其体性等等。’这些是注释的词句，对此进行研究即可明白。简而言之，所知的显现、佛陀的智慧和实相空性三者无别地显现，即是自显的智慧，唯有十三地才能达到。尚未显现。
English
According to the system of the pāramitā, knowable things appear as other-appearance; according to the system of mantra, knowable things appear as self-appearance. How is this knowing? If so, how do Buddhas have self-appearance and other-appearance? In response to this, the Sambuṭa Tantra says: 'Those who have not manifested the inconceivable state are the Sugatas, that is, the Buddhas. The one who represents the basis is the true Vajradhara.' In the commentary, it says: 'The inconceivable state is the wisdom of all knowable things as self-appearance. Appearance itself is wisdom, and wisdom itself is appearance. It is also emptiness, and emptiness is also it. They enter simultaneously and instantly. Now, ordinary beings can only gradually rely on terms to generate faith in the object of speculation, but it is difficult to generate faith in such wisdom. Therefore, the eleventh and twelfth bhūmis have not attained that wisdom. That is the Sugata, because it has gone from the path of bliss. For that very reason, Buddhahood is taught from the pāramitās. If it has not been attained, how is it taught to be attained from the Prajñāpāramitā? It is not that it is not taught. In some pāramitās, it is taught that when one becomes a Buddha, the activity of mind and mental factors ceases. If there is mind, it is thought that there will be conceptualization. Also, some say that Buddhas have mind, because being without mind is nirvāṇa, and Buddhas do not have nirvāṇa. Others say that it is the wisdom of transformation. Still others do not think it is transformation. Some say that there is samāhita and post-samāhita. Others say that there is no samāhita and post-samāhita. All of these are not contradictory, because there is no such statement anywhere in the same text. Therefore, the one who has attained the inconceivable state is the Vajradhara, as it is said in the sutra, representing its basis, etc.' These are the words of the commentary, and it is sufficient to examine them. In short, the appearance of knowable things, the wisdom of the Buddha, and the emptiness of reality appear inseparably, which is the wisdom of self-appearance, which only the thirteenth bhūmi can attain. It has not yet appeared.