English
So. Third, non-different: Even in the case of both mistaken illusion and correct illusion, the emptiness of the nature of that and that appearance is non-different like water and the moon's reflection. As it says: "In the two aspects of correct illusion, there is no self and no other of self; the completely pure realm is the one aspect." So, are these two illusions the same or different? If they are the same, then purity and impurity cannot be distinguished, and they will appear to be confused with each other. If they are not the same, then the nature of mind itself will become non-one. The answer is: there are two situations. The similar aspect is: are the illusory appearance of a dream and the non-illusory appearance of daytime the same or different in terms of terminology? If they are the same, then the appearance of self-characteristics cannot be distinguished, and like the daytime appearance, the dream will also be non-illusory, and like the dream, the daytime appearance will also become illusory, so there is the fault of mutual confusion. If they are different, then it will become the nature of appearance to one mind, what is the answer? If it is said that the essence is the same in the mind, but the time is different, then it is similar. Know that in awareness, the essence is the same, but it appears separately in the state of conditioned illusion and non-illusion. Second, the actual answer is: from the time of perceiving a yellow conch, it has been abiding as white, therefore, because yellow is not established, white and yellow cannot be established as one or different. Similarly, from the very moment of appearing as an illusion, the nature of non-illusion has been abiding as primordially pure, therefore, it cannot be established as either the same or different in essence. Similarly, just as when a stake is mistaken for a person, the stake has been abiding as a stake from the very beginning, therefore, the stake and the person cannot be established as the same or different in essence. This principle shows that samsara itself is mistaken for nirvana, which is without basis or root, and does not abide in meaning. As it says: "Wonderful three bodies, qualities, and pure lands are also not elsewhere, but are that very nature as it is." And: "Even the continuum of mistaken cause and effect is without basis or root, a moment of the dharmadhatu, the nature of the completely pure dharmadhatu." And: "The limbs of the vajra body are known as the five complete Buddhas: earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the sovereign mother of the space element, the three realms are primordially Buddha-fields, all phenomena without exception are not other than the Buddha, Buddha."
Chinese
佛陀未曾在其他地方获得正法。正如原本显现白色的海螺，有时会错误地显现为黄色。当能取与所取清净时，这种错觉便会转化为智慧，如同黄色海螺显现为白色般证得佛果。虽然这被称为“转变”，但实际上并非转变，而是显现如此。黄色海螺本身并未转变为白色，而是最初就存在于白色之中。同样，包含错觉和分别念的这一切，最初就是觉悟的。因此，如同从一处转移到另一处般地转变是不合理的，这也不是此处的意旨。在因的乘中，他们认为世俗谛是无常且虚假的，因为它是造作的。如果是这样，报身也会变成虚假的，因为两个色身都包含在世俗谛中。如果它变成无常的，那么“为了众生的解脱，世界将永远繁荣”这句话就与他们自己的宗义相矛盾。在这里，错误的观念和幻觉的世俗谛被认为是无明的因果，因此是无常和虚假的。然而，真正的幻觉从一开始就自然存在于基础中。当道路清净了颠倒时，它会回到最初的状态，因此在三时中没有变化，因为它不是由因缘新造的，而是自然存在的。慈氏菩萨也解释了这些道理：非造作且自然存在，不由他缘所证悟，具有智慧、慈悲和力量，是具足二利的佛陀。因此，此处一切法在真谛中无别，本自成佛的意义是实相义的基础。第二，证悟道之基础有三：实相、显相和差别。第一，以不颠倒的智慧证悟实相之基础。如金刚经云：自性安住之基础，是瑜伽士证悟道之基础。如果不证悟，即使这个基础遍及一切，也只能作为自性存在，而不能发挥作用，就像存在于普通众生心中一样。一旦证悟，它就成为修道的基石，从而成就事业，因此被称为瑜伽士道之基础。第二，证悟此
English
The Buddha did not attain Dharma elsewhere. Just as a conch that appears white sometimes mistakenly appears yellow. When the apprehended and the apprehender are purified, this illusion is purified into wisdom, just as a yellow conch appears white and attains Buddhahood. Although this is called "transformation," it is not actually a transformation, but rather an appearance in that way. The yellow conch itself does not transform into white; it exists in white from the beginning. Similarly, all of this, including illusion and conceptual proliferation, is enlightened from the beginning. Therefore, transformation as if moving from one place to another is unreasonable, and this is not the intention here. In the Vehicle of Cause, they believe that conventional truth is impermanent and deceptive because it is fabricated. If that were the case, the Sambhogakaya would also become deceptive, since both form bodies are included in conventional truth. If it becomes impermanent, then the statement "for the liberation of beings, the world will always prosper" contradicts their own tenets. Here, false conceptions and the conventional truth of illusion are considered the cause and effect of ignorance, and therefore impermanent and deceptive. However, true illusion is naturally established in the ground from the very beginning. When the path purifies the inverted, it returns to its original state, so there is no change in the three times, because it is not newly assembled by causes and conditions, but is naturally present. Maitreya also explained these principles: Unfabricated and naturally existing, not realized by other conditions, possessing wisdom, compassion, and power, is the Buddha who possesses two benefits. Therefore, here, all dharmas are inseparable in the ultimate truth, and the meaning of being enlightened from the beginning is the basis of the meaning of reality. Second, the basis of the path of realization has three aspects: reality, appearance, and distinction. First, to realize the basis of reality with non-inverted wisdom. As the Vajra Sutra says: The basis of abiding in self-nature is the basis of the yogi's path of realization. If it is not realized, even if this basis pervades everything, it can only exist as nature and cannot function, just as it exists in the minds of ordinary beings. Once realized, it becomes the cornerstone of the path of meditation, thereby accomplishing deeds, and is therefore called the basis of the yogi's path. Second, the yogi who realizes this
Chinese
因为执着减少，所以接近解脱，即使庸常的显现不净没有真正转变，也比其他众生殊胜。例如，在梦中出现敌人和悬崖等恐怖景象时，无论梦中知道还是不知道，显现没有转变是相同的，但痛苦有差别。如果在梦中不知道，那么必须体验如同白天的感受。对于那些知道这是梦的人来说，即使显现没有真正转变，也没有自性的痛苦。同样，对于执着内外错觉为自性的众生来说，暂时有自性的苦乐，并且有长期流转轮回的过患。如果瑜伽士证悟一切法的基或自性与真谛无别，那么分别念和执着就会减少，暂时对苦乐没有取舍和自性的执着，并且必定迅速从轮回中解脱到涅槃，这被称为无实如幻的显现。那么，这显现和心如幻二者属于哪一个呢？错觉和执着的成分属于颠倒错觉的幻相。各自的自性觉性见解、禅定和智慧属于真实幻相，因为是超越颠倒之心的觉性。荣喇嘛认为，虽然暂时显现为颠倒的幻相，但必定不会迷失，因此归属于真实幻相的地位，就像被铁钩钩住的鱼，即使在水中，也属于陆地一样。第三部分有三点：以四种平等性、三种清净和四种证悟的理由，将证悟实相之基确立为道之基。第一点是：以“二种平等和超胜二种平等”来说明。一切现象，包括轮回和涅槃，都具有自性，本来就安住于清净平等大圆满之中，因为从原始以来就安住于四种平等性的自性之中。其中有共同的两种平等和超胜的两种平等。第一种是通过共同乘的两种真谛来衡量也是平等的，因为仅仅是显现，自性并不成立。一切法如幻，平等性。在《庄严经论》中说：共同因的一切
English
Because clinging decreases, one approaches liberation, and even if impure ordinary appearances are not actually transformed, one is superior to other sentient beings. For example, when frightening things like enemies and cliffs appear in a dream, whether one knows it's a dream or not, the appearance not changing is the same, but the suffering is different. If one doesn't know it's a dream, then one must experience it as if it were daytime. For those who know it's a dream, even if the appearance doesn't actually change, there is no inherent suffering. Similarly, for beings who cling to internal and external illusions as inherent, there is temporary inherent happiness and suffering, and there is the fault of wandering in samsara for a long time. If a yogi realizes that the basis or nature of all phenomena is inseparable from truth, then conceptualization and clinging will decrease, and temporarily there will be no acceptance or rejection of happiness and suffering, nor inherent clinging, and one will surely quickly be liberated from samsara into nirvana, which is called the appearance of emptiness as illusion. So, to which of these two, appearance and mind as illusion, does this belong? The aspects of illusion and clinging belong to the illusory nature of delusion. One's own self-awareness, view, samadhi, and wisdom belong to true illusion, because they are awareness that transcends the deluded mind. Lama Rongpa believes that although it temporarily appears as a deluded illusion, one will surely not be lost, therefore it is included in the state of true illusion, just as a fish caught by a hook, even though it is in the water, belongs to the land. The third part has three points: with the reasons of four kinds of equality, three kinds of purity, and four kinds of realization, establishing the realization of the basis of reality as the basis of the path. The first point is: by saying "two kinds of equality and two kinds of surpassing equality." All phenomena, including samsara and nirvana, have a nature, and are originally abiding in pure, equal, great perfection, because from the beginning they abide in the nature of the four kinds of equality. Among them are two common equalities and two surpassing equalities. The first is equal even when measured by the two truths of the common vehicle, because it is merely appearance, and self-nature is not established. All dharmas are like illusions, equal. In the Ornament of Realization it says: All of the common cause
Chinese
于世俗中，仅仅是四缘聚合，如幻化一般。如是说。胜义中于任何处皆不成立之故，一切法平等。彼经中云：由具遍计所执戏论之故，亦名胜义名言。于此以因缘分门别类，于聚合显现之事物未生时，即欲求胜义平等，是依缘起成立之边际。如是说。二、以不共乘所称之二谛衡量，一切法亦安住于平等性中。初、世俗如幻平等者，内外一切法，法性，无有贤劣取舍之成立，以显现清净如幻，且其自性未离无实之故。彼经中云：世俗显现如幻者，一切如幻术般显现。此等一切皆如影像，一切显现而无自性。如是说。胜义无生灭之故，安住于平等性中。彼经中云：胜义无生灭，一切诸法皆是，如是性与空性边，真实性与法界。如是说。彼亦不如小乘般，世俗生灭而胜义不生灭，于实相中，世俗亦于显现之时即与胜义无别，故许不生灭。于《分别品》中云：胜义世俗无别者，一切诸法皆是，从无根而生一切，非有亦非无。胜义世俗无别，无为即显现为有为，无实性即是种种，彼即幻化眼眩之相。如是说。此经中云：无为即有为，乃取出金刚坛城之方便。如是说。于二谛无别故，乃幻化喜乐之相，而非他异。如是说。错乱之幻化亦如梦般显现生灭，然于生灭之义上不成立，故不转为成立世俗生灭。真实幻化于三时无有变异，故唯许不生灭。此理亦由月官论师所说。于二谛中亦无有自性，故此等非常亦非断。如是说。龙树之