Chinese
如果有人执着于心，那（他们）就被说成是偏离了意义的精髓。如果有人问这是否清楚，（我的回答是：）显现为与心相符的教义是道路的显现。通过修持它，有些人直接获得密咒的果实，有些人通过间接的方式获得，这样就从错误中解脱了。证悟的觉性，自显为身和智慧的坛城，是果位的如来藏显现吗？如果不是，那就与经文相悖。如果是，那么最终的道路是任运成就的持明者，在这里也成了最终的果位。如道次第中所说：“如果先看到文字轮。”因此（上述说法不成立）。如果有人问，这是否因为所期望的道路不是（这样的），（我的回答是：）显现为身和智慧的最终证悟觉性，那就是果位的显现。这样做就避免了错误，但如果执着于二元对立，那就是错误的显现吗？如果不是，那就与经文相悖。如果是，那么众生将同时持有两种识流。如果承认这一点，那么在幻化之镜中说：“众生不会同时持有两种识流。”如果有人问这是否清楚，（我的回答是：）虽然业和邪见的心的显现是错觉，但由于显现为错觉的显现本身并未在所知的事物本性中成立，因此众生不会同时持有两种识流，这样就从错误中解脱了。那么，四种显现是一体还是各异呢？四种显现的自性，从如来藏的本质上来说，没有动摇，因此是一体。但从各自的角度来看：基础是由于不证悟而产生的错觉。错觉是不证悟的错觉。道路是证悟中的错觉。果位是证悟的错觉，因此是各异的。第二，如果将四种显现分开来详细解释，有三种方式：将基础自性显现与邪见错觉显现结合起来解释；将所化众生道路显现与作为象征的文字续部结合起来解释；将果位如来藏显现与获得果位的方式结合起来解释。第一个总义是基础自性显现。在第二品中说：“无缚亦无解脱者，本来自成佛陀法。”因此，基础是无缚无解脱的觉性自显。这有五点：如《意集经》中所说：“何处所需为何决定，本体所缘及俱生。”因此，基础的必要、定义、本体、名称。
English
If someone is attached to the mind, then (they) are said to have deviated from the essence of meaning. If someone asks if this is clear, (my answer is:) the teachings that appear to be in accordance with the mind are the appearance of the path. By practicing it, some directly obtain the fruit of mantra, and some obtain it indirectly, thus being liberated from error. The realization of awareness, self-appearing as the mandala of body and wisdom, is it the appearance of the Sugata-garbha of the fruition? If not, then it contradicts the scriptures. If so, then the ultimate path is the spontaneously accomplished vidyadhara, and here it also becomes the ultimate fruition. As it is said in the Lamrim: "If one first sees the wheel of letters." Therefore (the above statement is not valid). If someone asks if it is clear because the desired path is not (like that), (my answer is:) the ultimate realization of awareness that appears as body and wisdom, that is the appearance of the fruition. By doing so, one avoids error, but if one clings to duality, is that the appearance of delusion? If not, then it contradicts the scriptures. If so, then beings will simultaneously hold two streams of consciousness. If one admits this, then in the Mirror of Illusion it says: "Beings do not simultaneously hold two streams of consciousness." If someone asks if this is clear, (my answer is:) although the appearance of the mind of karma and wrong views is an illusion, since the appearance that appears as an illusion itself is not established in the nature of knowable things, therefore beings will not simultaneously hold two streams of consciousness, thus being liberated from error. Furthermore, are the four appearances one or different? The nature of the four appearances, from the essence of the Sugata-garbha, has not wavered, therefore it is one. But from their respective perspectives: the ground is delusion arising from non-realization. Delusion is the delusion of non-realization. The path is delusion in the midst of realization. The fruition is delusion in the midst of realization, therefore they are different. Secondly, if the four appearances are separated and explained in detail, there are three ways: explaining the ground nature appearance in conjunction with the wrong view delusion appearance; explaining the path appearance of those to be tamed in conjunction with the textual tantras that serve as symbols; and explaining the Sugata-garbha appearance of the fruition in conjunction with the way of obtaining the fruition. The first general meaning is the ground nature appearance. In the second chapter it says: "Without bondage and without liberation, the Buddha Dharma is spontaneously perfect from the beginning." Therefore, the ground is the self-appearance of awareness without bondage and liberation. There are five aspects to this: As it is said in the Gongdü: "Where the need is, what is certain, the essence, the object, and the co-emergent." Therefore, the need for the ground, the definition, the essence, the names.
Chinese
区分开来，把握意义的所缘。顺便展示错误的形态。首先，必要是：基，法性从原始以来就存在成佛的可能性。因此，通过俱生者和有智慧的眷属可以知晓，可以证悟的必要存在。比如，芥子中自然存在酥油，通过挤压提炼就能产生酥油一样。第二，定义是：因为是轮回和涅槃一切法的来源或基础。第三，本体是：一切法自证智菩提心，真谛无别，远离行境，本来就存在。对此，《幻化网续》第五品中说：“阿赖耶识的自性，显现为各种事物。”以及，第三品中说：“分别念阿赖耶是道，无自性是意义的基础。”以及，“显现和不显现都不是，存在和不存在二者无别。”以及，“非造作显现为造作，造作显现也是金刚。”以及，第二十七品中说：“一切自证智菩提心，那是教证的量。”许多教证都阐明了这一点。第四，意义的所缘是：道次第中说：“那也安立三种状态。”其中，第三品中说：胜义状态是，《幻化网续》第三品中说：“胜义无生灭平等是，一切诸法全部，如是性与空性，真实性与法界，无相与无缘，不可取且无愿，本来就是涅槃，一切是虚空的体性，虚空也没有体性。”以及，第二品中说：“在不存在之中显现各种，一切从智慧界中产生。”以及，此续第五品中说：“无有根本的心性是。”等等。此外，胜义的状态是心性什么也不是，因此显现为一切，是自性的因，自然成就。此外，世俗的状态是，《幻化网续》第二品中说：“世俗如幻平等也是，造作事物各种，如幻的方式一切显现，分离显现行为全部做，显现为一切分别的量。这些全部是色
English
Separating and grasping the object of meaning. Incidentally, showing the way of error. First, the necessity is: the ground, the nature of reality, has the possibility of being enlightened from the very beginning. Therefore, it can be known by the co-emergent and wise retinue, and there is a necessity to realize it. For example, just as butter naturally exists in mustard seeds, and butter is produced by squeezing and refining it. Second, the definition is: because it is the source or basis of all phenomena of samsara and nirvana. Third, the essence is: all phenomena, self-awareness, bodhicitta, the indivisible truth, are inherently present, free from the realm of activity. Furthermore, the fifth chapter of the *Net of Magical Illusion* says: "The nature of the alaya consciousness manifests as various things." And, the third chapter says: "Discriminating thought, the alaya, is the path, and the absence of self-nature is the basis of meaning." And, "Neither appearance nor non-appearance, neither existence nor non-existence are separate." And, "The unconditioned appears as conditioned, and the conditioned appearance is also vajra." And, the twenty-seventh chapter says: "All self-aware bodhicitta, that is said to be the measure of scripture." Many scriptures have clarified this. Fourth, the object of meaning is: the Lamrim says: "That also establishes three states." Among them, the third chapter says: The ultimate state is, the third chapter of the *Net of Magical Illusion* says: "The ultimate, without birth or cessation, is equal, all phenomena, all without exception, suchness and emptiness, reality and the realm of phenomena, without characteristics and without object, ungraspable and without aspiration, is originally nirvana, everything is the nature of space, and space also has no nature." And, the second chapter says: "In non-existence, various appearances manifest, everything arises from the realm of wisdom." And, the fifth chapter of this tantra says: "The nature of mind without a root is." and so on. Furthermore, the ultimate state is that the nature of mind is nothing, therefore it appears as everything, it is the cause of self-nature, naturally accomplished. Furthermore, the conventional state is, the second chapter of the *Net of Magical Illusion* says: "The conventional, like illusion, is also equal, fabricated things, various, in the manner of illusion, everything appears, separate appearances, all actions are done, appears as the measure of all discriminations. All of these are form.
Chinese
如是说，显现能作所作而无实物，一切如水中月般存在，一切显现而无自性。如是说。第二义中说，显现本身无自性，那即是智慧之说，恒常方便本身不显现。如是说。又是那里面说，逝者之身显现如幻，错觉显现如幻二者，辨别正确与错觉之差别，因是幻故自性平等。如是等等，其余世俗诸法，皆平等安住于自证如幻之显现中。无别安住之义已于前述，若以譬喻示之，于《强力者请问经》中说，如金上工匠之形相，最初显现由自证。如是说。譬如，于金上作诸多工匠之形相，然其体性与金无别一般，轮回涅槃之诸法，亦本自无别而安住。又是，于广大之第六义中说，诸法一切无别一，于任运成就之坛城中。如是而显现。顺便显示迷乱之理，于《幻化差别显示》中说，于因缘果生之时，成就道理与过失，以譬喻而作分别，顺便讲述共同所需。如是说，轮回迷乱之理有九种，第一，迷乱之因有五种，传递之因，如来藏是轮回涅槃一切之总基。又是，于此之第二中说，唉玛，如来藏中。如是。相应之因，俱生无明。又是，于《斯帕恰布经》中说，心性本具光明，然未以决定之识而决定，是为俱生无明。如是。俱作之因，是遍计之识与六道众生俱作。又是，于此之第三中说，由无明分别之所取能取。如是。近取之因，是具力之习气，于第十五中说，以粗猛之有之种子抛掷。如是说。于广大之第三中说，由分别之浓厚习气。如是说。共同之因，是执著于我。又是，于此之第三中说，执著于有之根本过患我
English
Thus it is said, appearances arise as actions and agents, yet there are no real objects. All things abide like reflections of the moon in water. All things appear, yet have no inherent existence. Thus it is said. In the second meaning, it is said, "In appearance itself, there is no inherent existence. That is said to be wisdom. The very means of permanence does not appear." Thus it is said. Again, in that same text, it says, "The body of the departed appears as an illusion, and mistaken thoughts appear as an illusion. Consider the difference between correct and incorrect thoughts. Since it is an illusion, its nature is the same." Thus, all the remaining conventional dharmas equally abide merely as appearances of self-cognizant illusion. The meaning of the state of being without separation has already been shown above. To illustrate it with an example, in the Sutra Requested by the Powerful One, it is said, "Like the forms of craftsmanship on gold, the first appearance is through self-cognizance." Thus it is said. For example, although various forms of craftsmanship are made on gold, just as its essence is inseparable from gold, all the dharmas of samsara and nirvana abide as being primordially inseparable. Moreover, in the sixth meaning of the extensive, it is said, "All dharmas are inseparable and one, in the very mandala of spontaneous accomplishment." Thus it is manifested. Incidentally, showing the manner of delusion, in the Showing the Particulars of Illusion, it is said, "At the time when causes, conditions, and results arise, that which accomplishes the reasons and faults, is distinguished by illustrating closely. Incidentally, the general need is explained." Thus it is said, the manner of delusion in samsara is ninefold. First, there are five causes of delusion: the transmitting cause is the tathagatagarbha, the general basis of all samsara and nirvana. Moreover, in the second of this very text, it says, "Alas, from the tathagatagarbha." Thus it is. The corresponding cause is coemergent ignorance. Moreover, in the Sparshakhab Sutra, it says, "Although the nature of mind is clear light, that which is not ascertained by definite knowledge is coemergent ignorance." Thus it is. The co-acting cause is the mind of imputation, which co-acts with the six classes of beings. Moreover, in the third of this very text, it says, "Through the apprehended and apprehender of ignorance and conceptualization." Thus it is. The proximate cause is powerful habitual patterns. In the fifteenth, it says, "Having cast the coarse seed of existence." Thus it is said. In the third of the extensive, it says, "By the dense habitual patterns of conceptualization." Thus it is said. The general cause is the thought of self. Moreover, in the third of this very text, it says, "Thinking of the fault of the root of existence as self."