Chinese
例如，剑虽然有切割的作用，但由于在剑鞘中，所以切割的作用不会显现。镜子虽然有显现影像的功德，但如果放在盒子里，影像也不会显现。同样，自他的众生相续中存在的障碍，使得自性的功德无法显现。不仅如此，其自心的法性，具备一切殊胜的空性，也不会显现，功德又如何能显现呢？因此，考虑到这种不显现的状态，仅仅有产生十力的因，就说实际上没有，这种说法在那种分析方式下或许可以成立。如果说产生十力的因是相续不断的刹那生灭的有为心，那么要证明一切心都能产生十力就很难了。如果说通过净除二障习气之力，心性本身就能做到，那么这是无为法界（梵文，天城体：धर्मधातु，梵文罗马拟音：dharmadhātu，汉语字面意思：法界）的功德，不能作为成熟之因。这种自性在密宗中被称为本觉心。如《大象调伏经》中说：心的自性法界如虚空广大，诸法清净，本自光明，瑜伽士安住于法界，是超越言思的，恒常顶礼平等菩提心。以及，荣 सोम ཆོས་བཟང་所著的《平等合修释》中说：菩提心即金刚，是诸佛的自性。意思是说，自己的心性本来就是清净的，因为在一切时中都是坚固的，所以是金刚，是过去、现在、未来一切诸佛的自性。因此，如果与此结合，因为就是那个，所以就能成就那个。如果问：本来就是，为何还要修证？对于那些不了解且不习惯的人来说，仅仅是了解并习惯成自然，就称之为获得成就，除此之外，要知道不获得是不可能的。菩提心是无变的真如。如杰 གཏེར་ཆེན་བླ་མས说：遍及一切，不变，常恒的金刚心，是无边诸法的自性。以及，法王谢钦巴 དྷརྨ་རཱ་ཛས说：轮回涅槃一切法的作者是自己的心，
English
For example, although a sword has the function of cutting, it does not manifest when it is in its sheath. Although a mirror has the quality of reflecting images, it does not manifest when it is placed in a box. Similarly, the obscurations present in the minds of self and others prevent the qualities of the element from manifesting. Moreover, the very nature of one's own mind, the emptiness endowed with all perfections, does not manifest; how then could qualities manifest? Therefore, considering this lack of manifestation, it may be permissible to say that there is no actual existence, only the potential to generate the ten powers, depending on that mode of analysis. However, if the cause capable of generating the ten powers is this conditioned mind, a continuous stream of moments, then it is difficult to prove that every mind is capable of generating the ten powers. If the mind itself acts through the power of purifying the habitual tendencies of the two obscurations, then this is a quality of the unconditioned realm (Sanskrit, Devanagari: धर्मधातु, Sanskrit Romanization: dharmadhātu, Chinese literal meaning: Dharma Realm), and cannot serve as a cause for maturation. Such an element is referred to as the innate mind in the context of mantra. As stated in the Tantra of the Great Elephant Subduer: "The nature of mind is the vast sky of the Dharma Realm, all phenomena are perfectly pure, primordially clear and luminous. The yogi himself abides in the essence, beyond speech and thought. I always bow to the equanimous Bodhicitta." And, in the commentary on Samputa Tantra by Rongzom Chökyi Zangpo: "The Bodhicitta is Vajra, it is the essence of all Buddhas." It is said that one's own mind, which is primordially pure, is Vajra because it is constant at all times, and it is the essence of all Buddhas of the three times. Therefore, if one unites with it, one will accomplish it because it is that very thing. If one asks, "If it is already so, what need is there for proof?" For those who do not understand and are not accustomed to it, merely understanding and becoming accustomed to it is what is termed "attaining accomplishment." Apart from that, know that it is impossible to attain it. The Bodhicitta is the unchanging Suchness. As Jey Tertön Lama said: "The all-pervading, immutable, constant, and stable Vajra mind is the essence of all limitless phenomena." And Chöjé Zhéchenpa Dharma Rāja said: "The creator of all phenomena of samsara and nirvana is one's own mind."
Chinese
从执着束缚的错觉泡影中，本来解脱的如来藏未曾造作，自然圆满之义的佛陀。如是说。此自性本来就超越了能辨识的法，是必定从一切障碍中解脱出来的无二智慧的体性，因此，如果此显现，就是光明显现，所以不需要新增加以中观的理智分析和方便等有相之路，就像修习生圆次第一样。因此，像利根的印札菩提那样的人，也有在灌顶时当下解脱的。所谓各别自证智慧，是指以各别自证的智慧，证悟能取和所取二者无别。不是指没有理智分析的唯是遮破，也不是唯识宗的识的自明自证，因为已经说了胜义谛是不能成为意识的对境的。因此，本觉光明心，是任何时候都不会断绝的，虽然本体是空性，没有任何目标和表相，但也不是空无，而是无相的自光明显。我们虽然也承认，在障碍未尽的心相续的如来藏上，十力智慧没有显现，但在无上法的功德界中，并非没有，只是因为有障碍而没有显现。无始以来所具有的，具有终结的，自性清净恒常的法性，因为被无始的泡影所遮蔽，所以看不见，就像金子的形状被遮蔽一样。并且在赞颂文中说：犹如珍宝琉璃，任何时候都光明，处于石头之中，它的光芒不显现。同样，被烦恼所遮蔽的，法界极其无垢，在轮回中光芒不显现，在涅槃时光明才显现。这也能消除对于狗的束缚，有无表相等等的一切邪分别，因为它不是障碍清净和功德显现的真正的佛陀。如果从实相的角度来说，如果自性的体性不具备六十四种佛陀的功德等，那么，即使有这样的体性，也不能成立为佛陀的种姓，就像空无一样。因此
English
From the bubble of illusory appearances of clinging and bondage, the Sugata-essence, primordially liberated, is uncompounded. The spontaneously perfect Buddha of meaning. Thus it is said. This, its own nature, is primordially beyond the Dharma of discriminating consciousness, and is the nature of non-dual wisdom that is definitely liberated from all obscurations. Therefore, if this manifests, it is the manifestation of clear light, so there is no need to newly add other paths with signs, such as Madhyamaka's intellectual analysis and skillful means, just like the practice of the generation and completion stages. Therefore, there are also those, like the sharp-witted Indrabodhi, who are liberated instantly at the time of empowerment. The wisdom of individual self-awareness means realizing that the object and the subject are inseparable by the wisdom of individual self-awareness. It does not refer to mere negation without intellectual analysis, nor to the self-awareness and self-illumination of consciousness in the Mind-Only school, because it has been said that ultimate truth cannot be made an object of the mind. Therefore, the innate clear light mind is never interrupted, and although its essence is emptiness, without any object or sign, it is not empty either, but is the self-luminous clear light without characteristics. We also agree that the ten powers of wisdom are not manifest in the Sugata-essence of the mind-stream where obscurations have not been exhausted, but it is not that they are absent in the realm of the qualities of the unsurpassed Dharma, but they are not manifest because of the presence of obscurations. That which has existed since beginningless time, possessing an end, the Dharma-nature that is pure by nature and eternal, is not seen because it is obscured by the beginningless bubble, just as the form of gold is obscured. And in the praise, it says: Just as a precious beryl, is always luminous at all times, but when it is situated inside a stone, its light is not clear. Similarly, the Dharma-realm, which is obscured by afflictions, is extremely immaculate, but its light is not clear in samsara, and its light becomes clear in nirvana. This can also eliminate all the wrong thoughts about the dog's bondage, such as whether there are signs or examples, because it is not the actual Buddha with obscurations purified and qualities manifest. If we insist on the dominance of the state of affairs, if the nature of the essence itself does not inherently possess the sixty-four qualities of the Buddha, etc., then even if such an essence exists, it will not be established as the Buddha's lineage, just like mere emptiness. Therefore
Chinese
接续前文：如果具备根基，通过修行就能获得坚固的成就。如果没有根基，即使修行，也只会产生烦恼。如是说。对此，有些人这样认为：以前，一位想要修习瑜伽的人去拜访一位导师，请求传授教法。导师为了测试他是否能够修行，就说：在你的头上观想两只水牛角。那人听后，就按照导师的指示在自己的住所进行观修。结果，他获得了三摩地，首先，他所观想的形象在心中清晰地显现出来，最终，他获得了自在的形象，并且真实地产生了触觉。因此，他不得不请求别人拆掉茅蓬的门才能出去。就像这样，即使实际上不存在，通过修习生起次第等，也可能显现出来。即使不是自己的证悟，也可能通过他人的愿力而成就，就像老织工因为树神赐予悉地，身体前后都长出了面容和手脚的故事一样。或者，通过本尊的加持，也可能出现类似的情况。因此，他们认为，这仅仅是依靠缘起的力量，实际上并不需要真实存在。通过缘起的力量而产生这样的现象并不矛盾，而且在外密和内密续部中，也有类似关于本尊生起次第的说法。不仅如此，通过习惯于虚构的生起次第，也存在着类似世间道的内外两种途径。例如，一些外道将天空观想成实体，因此可以用棍棒等击打。或者，通过习惯于生起次第和咒语的力量，可以将形体转化为其他形态，或者变幻物质等等。或者，通过如《度母除障》等加持，可以获得如幻术等共同成就。或者，可以获得如仅凭风和心的幻身和夺舍等成就。虽然有这么多，但这些都不能成为解脱之因。即使进入外密和内密续部，也只能通过自己的道路显现欲色的持明，必须依止于此，进入无上瑜伽，才能最终与大手印结合。因此，这与无上瑜伽中所说的圆满次第的
English
Continuing from the previous passage: If there is a basis, then by practicing, one will attain firm accomplishments. If there is no basis, even if one practices, it will only generate afflictions. So it is said. Regarding this, some think as follows: Once, someone who wanted to practice yoga went to a teacher to request teachings. The teacher, in order to test whether he could practice, said, "Meditate on two buffalo horns on your head." He listened accordingly and meditated in his own dwelling. As a result, he attained samadhi, and initially, the imagined form clearly appeared in his mind. Eventually, he attained a powerful form, and the sensation of touch actually arose. Therefore, he had to ask others to break down the door of his hermitage in order to leave. Just like that, even if something does not actually exist, it can manifest through the practice of the generation stage, etc. Even if it is not one's own realization, it can be accomplished through the aspirations of others, like the story of the old weaver who was granted siddhis by a tree goddess, and his body grew faces, arms, and legs on both the front and back. Or, through the blessings of a deity, such things can appear. Therefore, they think that this is merely due to the power of dependent origination, and it does not need to actually exist. It is not contradictory that such phenomena arise through the power of dependent origination, and there are similar statements in the outer and inner tantras regarding the generation of deities. Moreover, through the generation stage of familiarizing oneself with conceptual constructs, there are such worldly paths, both internal and external. For example, some non-Buddhists meditate on the sky as a physical object, so it can be struck with sticks, etc. Or, through familiarity with the generation stage and the power of mantras, one can transform forms into other shapes, or transmute substances, and so on. Or, through the blessings of deities like Drolma Kasal, one can attain common siddhis such as illusions. Or, one can attain accomplishments such as the illusory body of mere wind and mind, and entering other bodies. Although there are so many, these alone do not lead to liberation. Even entering the outer and inner tantras only allows one to manifest the Vidyadhara of Desire Realm through one's own path. One must rely on that and enter the Unsurpassed Yoga in order to ultimately unite with the Great Seal. Therefore, this relates to the completion stage spoken of in the Unsurpassed Yoga.
Chinese
诸佛身相、虹光等无勤显现的关键，任何事物都无法损害，因为这必须从法性的自性显现。如果不是这样，那么究竟自性大圆满的基——本净任运自成双运也不会成就。当普贤王如来在原始解脱之地证悟时，从内明微细的无碍智慧深处，外显自现报身刹土等也不可能显现。因为普贤王如来在之前没有修习任何生起次第分别的道等，也没有说其他加持等。同样，新旧续部中说，众生死时会显现死亡光明和法性中阴的景象。这并非是他们过去串习的力量所致。如果是这样，那么就会出现没有修道的众生是不可能的。也不是依于本尊的加持而显现，如果是这样，那么他们为何在那时不能解脱？因此，在无上密共同的微细明点等，以及不共的合和圆满修习时，安住于本净大空光明之义，空中无勤显现烟雾、火星等，以及虹光、明点、佛身等，这些都是法性力用的显现，这是毫无疑问的。如果是这样，那么法性并非仅仅是空性，而是与身和智慧的显现从一开始就不可分离，这是由法性的智慧所成就的，因此任何人都无法摧毁它。因此，全知荣波在《自生大智慧》中说：密宗认为一切显现都是自生智慧的自显坛城。对于这一点，一些执着于自己宗派的人说：这些是为了对治而说的，不是名相师；或者是遍计所执和自在的色，不是名相师；或者说，那个教证是依于密意而说的，不是如实说的。不要这样说。密宗所说的一切，都是名相师所成立的，不是遍计所执。因此，这个教言也是如实说的。