English
As it is said, when the obscurations of the subject are purified, seeing the object as pure is the manifestation of the object's true nature, like the mistaken appearance of perceiving a yellow conch shell. Secondly, it is also established by reasoning. Thus, seeing different appearances of the same object is manifestly known and established in the world. When one is accustomed to the sphere of all phenomena being inherently pure and non-dual, it is inferred that the ultimate clarity of appearance arises when only the appearance distinguished by inherent purity appears. The root reason has pervasion because seeing with purity is non-inverted, and it pervades abiding in reality as it is seen. If it were not pervasive, then seeing with purity would have to be false, and seeing with impurity would have to be true. Then, one would have to admit that the noble ones are those with inverted consciousness, and ordinary people are those with correct consciousness. If that were the case, who with respect and understanding of reason could speak of such a teaching? Thus, the higher view can refute the lower, but the lower cannot harm the higher, as it is said in the *Entering the Middle Way*: "The sight of one with cataracts cannot harm the knowledge without cataracts. Likewise, the mind that has abandoned stainless wisdom cannot harm the stainless mind." As it is said. Therefore, in the entirety of the vision of the Buddha, who is completely purified of obscurations, whatever is seen as the purity of all phenomena is unsurpassed, and thus it is established that this is the ultimate state of conventional terms. In this way, it is very important to know that there are two aspects to all these conventional phenomena: how they appear in mistaken appearances and how convention itself exists. Because the means of valid cognition that distinguishes terms is only the limited view of ordinary people, and if one thinks that what they see is the ultimate state of convention, then their wisdom is very narrow. If one examines it well, one has not even distinguished the reason for the distinction between valid and invalid cognition in perceiving a white conch shell and perceiving a yellow conch shell, and one's mind is merely crude. If there is no other way of things existing other than how they appear to ordinary people themselves, then the appearance of a yellow conch shell to someone who perceives it as yellow would also become the true way the conch shell exists, and that would be the top obscured by the cause of confusion.
Chinese
如果认为因为是我而看不到实情，那么这些被颠倒错乱习气所染污的不清净显现，即使对普通人显现，这种情况也只能承认如同对那些远离习气染污的清净者所显现的那样。因此，稍微揭示一下极其深奥的要点：世俗名言量有两种，即依赖于此方所见的世俗名言量，以及依赖于清净所见的世俗名言量。稍微说一下这二者的差别，从因、体性、作用、果四种差别来说，第一种的因是如理如实地观察自己所缘的法，由此产生的力量。体性是对于自己的所缘，暂时不欺骗的智慧。作用是消除对此方所见之境的增益。果是完全确定要义后进入。后一种的因是如实地缘取法性后获得的。体性是具有如所有之境的广大智慧。作用是消除普通人相续中，对此方所见不可思议行境的增益。果是成就如所有智的智慧。这二者的比喻就像人和天人的眼睛一样。后者虽然能知晓此方所见的境，但此方所见却不能知晓后者的境。因此，后者这种不共的自境是：在一个微尘的范围内显现如微尘数般的刹土，在一刹那的时间里示现多劫的作为，在法界不变动的同时示现幻化的游舞，以远离分别念的心识同时了知一切所知等等。对于那些不可思议的行境，凡是似乎与普通人此方所见的境相违，而无法成立的，都能用这种量非常合理地成立。因此，这种清净智慧的量，是从法性不可思议的理智力量中产生的，所以具有极大的力量，并且永远不会欺骗，是超越世间、清净、无上、无与伦比的。因此，共同宣说的成立量等，也能从此方所见的道路上成立的那些是
English
If you think that you cannot see the truth because it is me, then these impure appearances tainted by reversed and corrupted habitual patterns, even if they appear to ordinary people, the situation can only be admitted to be like the appearance to those pure ones who are free from the taint of habitual patterns. Therefore, to reveal a little of the extremely profound key point: There are two types of conventional valid cognition: conventional valid cognition that relies on seeing this side, and conventional valid cognition that relies on pure vision. To say a little about the difference between the two, from the four differences of cause, nature, function, and result: The cause of the first is born from the power of properly examining its own object, the phenomenon. The nature is the knowledge that does not deceive temporarily in its own object. The function is to eliminate the superimposition on the object seen from this side. The result is to enter after completely determining the meaning of the occasion. The cause of the latter is obtained from the trace of properly focusing on the suchness of reality. The nature is the vast wisdom that has as its object the all-encompassing. The function is to eliminate the superimposition on the inconceivable realm of activity seen from this side in the ordinary person's continuum. The result is the accomplishment of the wisdom of knowing all that exists. The example of these two is like the eyes of humans and gods. Although the latter can know the object seen from this side, the object seen from this side cannot know the object of the latter. Therefore, the uncommon self-object of this latter is: within the scope of a single atom, the appearance of fields equal to the number of atoms; in a moment of time, showing the actions of many eons; showing the play of emanation without moving from the unchanging dharmadhatu; simultaneously knowing all knowable things with a mind free from conceptualization, and so on. For those inconceivable realms of activity that seem to contradict the object seen from this side by ordinary people and cannot be established, this valid cognition can establish them very reasonably. Therefore, this valid cognition of pure wisdom arises from the power of the inconceivable reasoning of reality, so it has great power and will never deceive, it is transcendent, pure, supreme, and incomparable. Therefore, those that can be established from the path of this side, such as establishing the commonly proclaimed valid cognition, are
Chinese
前者修习，共同的如来行境不可思议之处，后者以随顺法性的方式修习。如此，一切法本初成佛等甚深之义，并非仅以片面之见修习，也非全无能成立之量，要精通要义。若不如是知晓，如同外道离贪与四圣者见众生，仅如车轮之范围，邪见日益增长，无法成立见解日益增上的差别。又如居家士夫具德之相续中，解脱之种子，佛见而阿罗汉不见，如是下者不知而上者知晓者，亦不辨别好坏。经中云：一毛端之上，刹土不可数，种种形状各不同，然彼等不相杂。等等所说，亦不生信。因此，显密任何一者，此要点皆甚为重要。第二，从胜义谛观察之量力而清净成立，如是，不清净，也唯有包含痛苦与集谛之显现，此外别无其他。二无我之空性与融入其中的显现，自性上，与我执等烦恼之体性与对境，以及烦恼所生之业与痛苦之体性，皆不成立。因此，包含痛苦与集谛之不清净，连名亦无，自性清净而住。并且，由于无有未转为空性大平等自性之法，故一切显有皆成立为本初大清净。此清净之方式，并非仅言诸法不成立之空性分上清净，而是由于与空性无别，故如何显现亦为本初清净，普贤大乐。第二，成立为有境智慧，不欲共同所见之外境，于一切法承认为唯是心之自显现之宗派前，成立大清净之方式是，如此，心有能取与所取之相
English
The former practices, the uncommon Tathagata's realm of inconceivable things, the latter should practice by following the nature of reality. Thus, all dharmas, such as being enlightened from the beginning, are not practiced only with a one-sided view, nor are they completely without the means of establishment, but one must be proficient in the key points. If one does not understand in this way, like the detachment of non-Buddhists and the seeing of sentient beings by the four noble ones, only within the scope of a chariot wheel, where wrong views increase, one cannot establish the difference of increasingly improving views. Also, like the seed of liberation in the continuum of the householder Palgye, seen by the Buddha but not seen by the Arhat, those who are lower do not know but those who are higher know, and they do not distinguish between good and bad. The sutra says: On one tip of a hair, there are countless fields, with various shapes, but they are not mixed together. And so on, one will not gain faith in what is taught. Therefore, in both sutra and tantra, this point is very important. Secondly, to establish purity from the power of the valid cognition that examines ultimate truth: In this way, what is called impurity is nothing other than the appearance that is included in suffering and its origin. Appearances that are united with the emptiness of the two selflessnesses are not established at all as the nature and object of afflictions such as self-grasping, and the nature of actions and suffering produced by those afflictions. Therefore, impurity, which includes suffering and its origin, does not even have a name, but abides as naturally pure. And since there are no phenomena that have not become the nature of emptiness, great equality, all appearances and existence are established as primordially great purity. The way this is purified is not just saying that it is pure from the emptiness aspect of the non-establishment of phenomena, but because it is inseparable from emptiness, the way it appears is also taught as primordially pure, Samantabhadra, great bliss. Secondly, establishing it as the wisdom of the subject: Not wanting the commonly seen external object, the way to establish great purity in front of the philosophical tenets that accept all phenomena as merely the self-appearance of the mind is: In this way, the mind has the aspects of grasper and grasped.
Chinese
由于串习各种概念的习气力量增强，导致显现六道众生的各种景象，这是不净的阶段；在远离颠倒的道之阶段，则显现清净的景象；当一切障碍都已耗尽，在果的阶段，则显现无量极净的景象，这一切都只是自心的自显现而已。虽然除此之外别无他物，但作为这一切基础的心，是空性且光明的，只是不间断地显现各种景象而已。如果心的执着没有与实相相符，而是执着于我和所执，就会产生烦恼；由此产生业，而这些业又导致显现由苦谛所包含的各种如梦般的景象，这就是错觉，它不符合实相，不稳定且具有欺骗性。当通过修行道路使心与自身实相相符时，自显现的错觉部分逐渐消失，从而无瑕疵地显现清净的景象，这是不会再退转，不会欺骗，且与实相相符的。这仅仅是名言上的自显现，无瑕疵地显现。因此，错觉是不真实的，而清净的景象因为没有被污染所以是真实的。例如，金的矿物和铁产生的，以及瞻部洲河金等，还有煤和水以及药物等产生的各种汞的矿物混合在一起，就像新酥油的团块一样成为一体。在眼睛等感官的对境中，虽然看不到各种矿物，但在意识的对境中，也知道存在各种矿物。对此，迷惑的人们会认为是酥油或油脂等的团块，有些人仅仅看到与火接触时会变成金，就认为是金的成分。智者们则认为这是具有各种成分的，依赖于所遇到的各种因缘，能够显现成与之相似的样子。这样的团块如果处于寒冷的环境中，即使经过非常长的时间，也会像新酥油的团块一样存在。如果被火稍微加热，就会呈现出铜、手镯和黄铜的颜色。同样，如果被火强烈加热，就会呈现出普通金子的性质。如果被彻底燃烧，就会呈现出瞻部洲河金的性质。从那以后，无论遇到冷热的任何因缘，其自性
English
Due to the strengthened power of habituation to various concepts, the various appearances of the six realms manifest, which is the impure stage; in the stage of the path free from inversion, pure appearances manifest; and when all obscurations are exhausted, in the stage of the result, limitless extremely pure appearances arise. Although all of this is merely the self-appearance of one's own mind, and there is nothing other than that, the mind that is the basis of all of this is empty of the two selves and luminous, merely abiding as the uninterrupted arising of various appearances. If the grasping of that mind does not accord with the true nature, but grasps at self and grasper-grasped, then afflictions arise; from that, actions arise, and these cause the arising of various dream-like appearances encompassed by the truth of suffering, which is illusion. It does not abide in reality, is unstable, and is deceptive. When the mind is trained on the path in accordance with its own true nature, the illusory aspects of self-appearance gradually revert, and pure appearances manifest without defect, which do not regress, do not deceive, and accord with reality. It is merely a nominal self-appearance, appearing without defect. Therefore, illusion is untrue, while pure appearances are true because they are free from contamination. For example, when various minerals of gold and those produced from iron, such as Jambu River gold, and various minerals of mercury produced from coal, water, and medicine are mixed together, they become one like a lump of fresh butter. Although various minerals are not visible to the senses such as the eyes, it is known that various minerals exist in the realm of the mind. To this, deluded people consider it to be a lump of butter or grease, and some, seeing only that it turns into gold when it comes into contact with fire, consider it to be an element of gold. The wise consider it to be composed of various elements, capable of appearing similar to whatever various conditions it encounters. If such a lump is in a cold environment, it remains like a lump of fresh butter even for a very long time. If it is slightly heated by fire, it remains in the color of copper, bracelets, and brass. Similarly, if it is strongly heated by fire, it remains in the nature of ordinary gold. If it is thoroughly burned, it remains in the nature of Jambu River gold. From then on, no matter what hot or cold conditions it encounters, its nature