English
Because the nature of delusion appears as real objects, one experiences the different pleasures of the three realms of heaven and the various sufferings of the three realms of hell, thus ripening. In just experiencing that, there is no falling away from one's own nature. As it is said, if one recognizes delusion as the nature of reality and possesses the confidence of realization, then delusion does not remain even as a particle; this is called one's own nature. If such a view is spontaneously accomplished, then however self-appearances arise without ceasing, they do not transcend the view of one's own nature; this is the appearance of one's own nature. Because there is no deliberate clinging, it is called without falling away. Here, the three vehicles are summarized: ignorance as the cause, actions and afflictions as conditions, and wandering in the three realms as the result, are the desires of gods, humans, and shravakas alike. The twelve links of dependent origination are for the pratyekabuddhas. Not falling away from one's own nature, although the three vehicles of the shravakas uphold it in that way, the spontaneously arisen wisdom of secret mantra, being spontaneously accomplished, is unwavering; this is the common essence and tenet. The vehicle of the bodhisattvas is: "In the two ways of true illusion." And so forth. True is the ultimate truth. Illusion is the conventional truth, appearing but not established, produced by the causes and conditions of delusion. Merely appearing is false; this is the conventional truth. The way is following after; bodhisattvas view the conventional as delusion, destroy it with particles, and abandon it, while viewing the ultimate truth as the essence of reality and cultivating it. There, having the notion of abandoning and adopting the two truths and practicing them, in relation to the equality of secret mantra, is deliberately creating abandoning and adopting. Therefore, there is no self and no other of what is mine. Here also, in the manner of the two truths, on the level of the conventional, the self is the nature of mind, the completely pure and free from elaboration nature of reality, and is only co-emergent ignorance, like the momentary mind that is mistaken by deluded ones as real objects in space. What is mine is all experienced things, the basis or root of the five aggregates, like saying "my form," "my feeling," and so on. Other than these, that which has become an object is the various objects of the environment, such as the five elements, desirable qualities, and so on, all the objects of appearance.
Chinese
好的。那些由因缘所生等法，具有基础，故为世俗谛。所谓“无”者，这三种法仅是显现而无实，是胜义谛。也就是说，心性远离一切戏论之相，完全清净，自性光明，如前所说的三种法显现，如同水中的影像，从因上清净，故不成立为法。心性在完全清净的自性中自然成就，完全清净的自性是胜义谛的法。此处是密宗的场合，因此所说的菩萨乘的二谛，二者皆是心性之故。自证智显现为身和智慧，因此在其状态中，远离取舍之边。不间断仅是世俗谛的法，菩萨乘认为这三种法在基础上不成立。密宗的二谛被称为殊胜的平等二者。 “清净法界一法尔。” 如上所说，平等二者、殊胜的平等二者是这样应用的：首先，不分别地体验名相乘的二谛。那在密宗的门中自然成就，心性是自生智慧，远离一切戏论，自性光明是殊胜的胜义谛。自显不灭，成立为身和智慧，是殊胜的世俗谛。通达其义，对义理生起“我已证悟”或“我已了知”的微细傲慢也不存在，远离一切执着的边，这被称为完全清净。那不堕入空性一边，自性光明是二法界中的平等性法界。法界自性中，显现和空性无二，二谛无别，故唯一法尔。如果在此状态中，错乱的显现止息，那么“我及我之他者等。” 也就是说，仅是上面所说的三种法。“唯由颠倒分别生。” 意思是心迷失在法性的状态中，因此境和有境皆是错乱的。如梦一般，境是颠倒分别，心行于颠倒分别。除了分别之外，没有自性。
English
Okay. Those phenomena that arise from causes and conditions, etc., possess a basis, and are therefore conventional truth. The term 'non-existent' means that these three phenomena, which appear but are not established, are ultimate truth. That is, the very nature of mind, being free from all elaborations and characteristics, is utterly pure and self-luminous. The appearance of the three phenomena mentioned above is like a reflection in water; being pure from the very cause, they are not established as phenomena. The nature of mind is spontaneously accomplished in its utterly pure essence, and this utterly pure essence is the nature of ultimate truth. Here, since it is the context of Secret Mantra, the two truths of the Bodhisattva Vehicle are mentioned, both of which are solely the nature of mind. Since self-awareness appears as body and wisdom, being free from the extremes of acceptance and rejection in that state, mere non-cessation is the nature of conventional truth. The Bodhisattva Vehicle holds that these three phenomena are simply not established at the base. The two truths of the Secret Mantra Vehicle are called the two superior equalities. 'Utter purity, the very essence of space, is a single mode.' This means that the two equalities and the two superior equalities mentioned above are applied in this way: First, one experiences the two truths of the Characteristic Vehicle without differentiating them. That itself is spontaneously accomplished in the gateway of Secret Mantra; the self-arisen wisdom of the nature of mind, free from all elaborations, and self-luminous, is the superior ultimate truth. Self-appearance, being unceasing, and established as body and wisdom, is the superior conventional truth. Having gained confidence in the meaning of that, even the subtle arrogance of thinking 'I have realized' or 'I know' about that meaning does not remain, and being free from all extremes of partiality is called utter purity. That, without falling to the extreme of one-sided emptiness, and being self-luminous, is called the very essence of equality among the two realms. In the nature of the very essence of space, there is no duality of appearance and emptiness; since the two truths are inseparable, it is said to be a single mode. If, in such a state, the appearance of delusion ceases, then 'I and mine, and others.' That is, only the three phenomena mentioned above. 'Arise solely from mistaken conceptions.' This means that the mind has become deluded in the state of the nature of phenomena, and therefore all objects and subjects are deluded. Like a dream, the object is a mistaken conception, and the mind engages in mistaken conceptions. Apart from mere conception, there is no essence.
Chinese
如果理解了未成立的意义，就不是完全断绝了错觉的显现，而是通过智慧本身来清净。细微而深奥也不存在。 意思是说，除了错觉的显现之外，像声闻乘的宗派那样，认为意识是刹那的深奥，以及认为对境是极微尘，自然是不存在的。那么，在错觉的自性中，显现因果集合是如何产生的呢？显现为根识对境的这些受用之法，是由于遍计所执的能取所取的分别念增长而显现为因果。前后相续的分别念本身就变成了因果。此外，心之错觉分别念就在对境之错觉分别念的对境上行使作用。由于错觉分别念本身就在自身上行使作用。因此，没有任何事物会向其他方向移动。由于自身在自身上起作用的理由，心的法性远离一切戏论的相状，没有任何事物会移动，因此所说的三种法自然不会被观察到。如果以这样的意义来说，仅仅存在错觉分别念吗？错觉分别念的因果相续也是如此。意思是说，错觉分别念的因是俱生无明。果是蕴和执著的对境。它本身在刹那的相续中没有间断，显现为因果成熟的现象也只是刹那的相续，错觉的显现是世俗谛，未成立的是法性胜义谛，这两者无别是第三种真谛。基无根界刹那。意思是说，从一开始，错觉分别念在自己的体性上就没有成立，因为没有所依赖的基，没有产生的根，从不成立的法性之性中，显现空性无二的是平等性的法界。由于从那之中，错觉分别念的刹那相续没有成立，所以一切在法性中清净，是无生灭之体性的刹那。归纳密宗的意义是，完全清净的法界之体性。意思是说，菩提心、觉性在自显现的自性中，就像太阳的精华中黑暗本来清净一样。如上所说的错觉分别念的相续，即使是微细的部分也没有成立，因为本来清净所以称为完全清净。它本身的自性，作为心之自生智慧而光明，所以称为完全清净。法界本身的意思是不灭的体性，即错觉
English
If one understands the meaning of non-establishment, it is not merely a complete cessation of the appearance of illusion, but purification through knowledge itself. There is also no subtlety or profundity. That is to say, other than the mere appearance of illusion, such as the tenets of the Hearers, the profundity of grasping consciousness as momentary and grasping objects as mere atoms are naturally non-existent. So, how does the assembly of cause and effect appear in the nature of illusion? These phenomena of enjoyment that appear to the senses are the very appearance of cause and effect due to the increase of the conceptual grasping and the grasped of pervasive imputation. The successive conceptualizations themselves become cause and effect. Furthermore, the mind's erroneous conceptualization acts upon the object of the object's erroneous conceptualization. Since erroneous conceptualization itself acts upon itself. Therefore, nothing moves elsewhere. Because of the reason that itself acts upon itself, the nature of mind is free from all characteristics of elaboration, and nothing moves, so the three dharmas that are spoken of are naturally not observed. If, in such a meaning, only erroneous conceptualization exists, then the continuum of cause and effect of erroneous conceptualization is also such. That is to say, the cause of erroneous conceptualization is co-emergent ignorance. The result is the aggregates and the objects of attachment. That itself, uninterrupted in the continuum of moments, the appearance of ripening as cause and effect is also merely a continuum of moments, the appearance of illusion is the conventional truth, the unestablished is the ultimate truth of the nature of reality, and the inseparability of these two is the third truth. Basis, rootless, realm, moment. That is to say, from the beginning, erroneous conceptualization is not established in its own nature, because there is no basis to rely on, no root to be born from, and from the nature of the unestablished nature of reality, the indivisibility of appearance and emptiness is the realm of equality. Since the momentary continuum of erroneous conceptualization is not established from that, everything is pure in the nature of reality, which is the moment of the nature of unborn and unceasing. The ascertainment of the meaning of secret mantra is the very nature of the completely pure realm. That is to say, the mind of enlightenment, awareness, in the nature of self-appearance, is like darkness being originally pure in the essence of the sun. The continuum of erroneous conceptualization mentioned above, even the slightest part is not established, because it is pure from the beginning, it is called completely pure. That itself, its own nature, is luminous as the self-born wisdom of the mind, so it is called completely pure. The very realm means the unceasing nature, that is, illusion.
Chinese
从诸根完全清净的状态中，自明自显的任何事物都是无造作的刹那，这被称为“方式”。“为了掌控法界而行持”，意思是所有显现都是佛身和智慧，因此虽然看似显现和行持，实际上是自己掌控自己，自己享用自己，因此虽然显现和行持，但证悟到无二无别是任运成就。应断除的轮回之法在法身和智慧中显现，应调伏的自身转变为乘的体性，因此能迅速结合果位，果位是证悟密宗乘，因此称为乘。阐述了乘的理由，上面所说的密宗乘的意义任运成就后，以其功德或加持力，“我和”的意思是五蕴完全清净，五蕴在五部的体性中清净。“他”的意思是，外境的五大转为五母而清净。念头的相续，完全清净，意思是说，从这两者的关联中产生的八识聚转为五种智慧而清净。这些详细的理由都在上下文中详细阐述。“清净”也是，因为“无上乘之最”，所以对以名言为意境的事物不能称为清净。自明自生的智慧所阐述的意义任运成就后，对其也没有概念，这就是任运成就的法界，所有器情世间的一切法都转变为乘的体性。这是所有乘中最无上的，并且远离了次第修道，因为是将果作为道来修持，所以是殊胜的。归纳确定的要点是：“四乘之解脱”，四乘是天人乘等四种，以十善法和四梵住从三恶道中解脱，并投生于天人之处。那么，这种暂时性的名称怎么能称为乘呢？这里，因为与进入自性秘密心髓的阶梯相结合，所以称为乘，如果执着于自我，就无法脱离轮回，因此没有乘的名称。如果声闻乘不错误地运用自己的宗义，就能从轮回中解脱，缘觉乘从声闻寂灭的同一方向解脱，菩萨