English
Establish one's own system as being free from extremes through the three true tenets. Thinking about the valid cognition that ascertains the basis. First, the meaning of primordial purity and spontaneous accomplishment is shown. The distinctions of the asserted tenets are stated. Faulty positions are refuted. There are four parts to establishing one's own system and repeating it. The first is: The basis is pure from the very beginning, because ignorance is a temporary stain, like a precious jewel covered with impure mud. This is the primordial purity proponent who asserts that the basis and the stain are different. The basis is spontaneously accomplished from the beginning, because ignorance is not something that arises from elsewhere. If gold and iron were not inseparably present from the beginning, then the alchemy of transforming iron into gold would not be possible. This is the spontaneous accomplishment proponent who asserts that the basis and the stain are inseparable. The second is: Although each of these two has three divisions, the great primordial purity and the great spontaneous accomplishment are what are to be eliminated and what are to be established, so they will be explained below. Here, focusing on the faulty asserted tenets, each is divided into two. That is, primordial purity has two: The expanse primordial purity proponent says, the basis is the completely pure dharmadhatu, so the basis of ignorance is not permissible, just as a precious jewel has no removal of impure mud. The wisdom primordial purity proponent says, the result is the body and wisdom, and the temporary stain of ignorance is abandoned by the five paths, just as the obstacle to the arising of the desired needs of a precious jewel, that impure mud, is washed and wiped away, and then the desired needs arise from purity. Spontaneous accomplishment also has two: The dharmata spontaneous accomplishment proponent says, the key point is that the basis is inseparable from ignorance and wisdom, because it does not go beyond the nature of one dharmata, so each phenomenon is also spontaneously accomplished in each other, if gold and iron were not inseparably present from the beginning, then alchemy could not transform iron into gold, like clay and wood, and so on. The phenomena spontaneous accomplishment proponent says, even if the result of body and wisdom is attained, ignorance is never abandoned, because samsara and nirvana are not different from it, just as when iron is transformed into gold, the characteristics of gold do not appear on the iron, but it is not separated from the entity that has become iron. That's what they say. The third is: According to the view of the expanse primordial purity proponent, the basis is not even permissible as a cause for the stream of ignorance, because
Chinese
如果认为错觉不可能产生，那么，如果说无明是突如其来的污垢，因为阻断了因，所以结果也被阻断，突如其来的污垢不可能产生，因为因是清净的如来藏。如果按照原始清净的观点，获得身和智慧的时候，因为已经舍弃了轮回，神和分别念就会变得不同。《金刚身支分》说：“圆满佛陀五种显。”等等说法相违背。作为原始清净观点的共同过失，因为基和污垢是不同的。《广大论》中说：“无明和智慧不是不同的，不思和思在此道中是一体的。”这与教证相违背，并且会被理智所损害，或者无法将错觉转化为清净的一面，以及证悟法性却不舍弃错觉等等，如雨般降临。正如即将解释的那样，如果没有错觉的根源，就会变成过失的教证和理证也会造成损害。此外，如果按照自性任运成就的观点，因为基和错觉是无二无别的，那么就会陷入无法舍弃错觉的困境。如果按照具有法性的任运成就的观点，因为没有超出无明的自性，即使获得佛果也会变得没有意义。作为共同的过失，因为认为基和污垢是无二无别的。《广大论》中说：“所谓一切清净，并非去除事物而清净，而是在显现受用中清净。”这与教证相违背，并且证悟无明的错觉，从而证悟法性等等，以及如果有错觉的根源就会变成过失的损害，这些将在下文解释。总之，原始清净和任运成就这两种观点，因为一种观点会损害另一种观点，所以这四种宗派都是充满过失的，上师们这样说过。第四，大原始清净或原始清净无过失，以及大任运成就或任运成就无过失这两种观点，从基、果、道、智慧不具备的方面来说，称为原始清净；从基和果没有舍弃无明的方面来说，称为任运成就。但实际上，基和果两者都没有舍弃无明，也不具备智慧。例如，油中没有舍弃芝麻的成分，但没有芝麻的颗粒一样。因此，轮回和涅槃各自显现，也只是遍计所执的错觉而已。如果从法的自性来真实衡量，那么
English
If it is argued that delusion cannot arise, and if it is said that ignorance is a sudden stain, then because the cause is blocked, the result is also blocked. It is unreasonable for a sudden stain to arise, because the cause is the stainless Tathagatagarbha. According to the view of primordial purity, when body and wisdom are attained, because samsara has been abandoned, gods and conceptual thoughts become different. The Vajra Body Mandala states, "The complete Buddhas are known as five." This contradicts such statements. As a general fault of the primordial purity view, because the ground and stains are different, the Extensive Treatise states, "Ignorance and wisdom are not different. Non-thought and thought are one on this path." This contradicts the scriptural authority, and it is harmed by reason, or it is impossible to transform delusion into the side of purity, and seeing the nature of reality without abandoning delusion, etc., fall like rain. As will be explained, the statements and reasoning that become faults if there is no basis for delusion also cause harm. Furthermore, according to the view of spontaneously present nature, because the ground and delusion are inseparable, it follows that delusion cannot be abandoned. According to the view of the spontaneously present nature of phenomena, because it does not transcend the nature of ignorance, even attaining Buddhahood becomes unnecessary. As a general fault, because it is asserted that the ground and stains are inseparable, the Extensive Treatise states, "The term 'all pure' does not mean purifying by removing objects, but is completely pure in appearance and use." This contradicts the scriptural authority, and seeing the delusion of ignorance leads to seeing the nature of reality, etc., and the harms that become faults if there is a basis for delusion will also be explained below. In short, because the tenets of primordial purity and spontaneous presence harm each other, all four of these tenets are solely faulty, so the lamas have said. Fourth, the two views of Great Primordial Purity or Primordial Purity without Fault, and Great Spontaneous Presence or Spontaneous Presence without Fault, are called primordial purity from the aspect of not possessing the ground, result, path, and wisdom, and are called spontaneous presence from the aspect of the ground and result not abandoning ignorance. But in reality, both the ground and result do not abandon ignorance and do not possess wisdom. For example, just as oil does not abandon the substance of sesame, but does not possess sesame seeds. Therefore, the appearance of samsara and nirvana as separate is merely a delusion of conceptual imputation. If measured accurately from the nature of phenomena,
Chinese
本来就没有束缚和解脱。比如王子流落为乞丐一样，轮涅被视为平等性。根本续中说：没有束缚，没有解脱，本来就是自然圆满的佛法。又如后续中说：一切戏论完全寂灭，自性即说是解脱，因为没有束缚所以是解脱。普作王中说：不是说通过寻找而获得的果，而是不寻找本来就自然成就。二是，道次第中说：这也是安立三种状态。即世俗谛，胜义谛，真谛无别三种。第一种，有体性，词义，分类，建立方式。第一种也有，共同的体性和，特殊的世俗谛的体性。第一种是，仅仅显现为名言的体性而没有止息。第二种是，如水中月般，不间断真实存在的空性显现。为了成立这些，有经教，理证，诀窍三种。经教是，广大论中说：世俗如幻，聚集的各种事物，都如幻术般显现，幻化显现的作为也是普作，显现为一切分别念的量度，这些都是影像，没有能作和所作，也没有事物，一切都如水中月般存在，一切显现却没有自性。又说：世俗如水中月，所以会变成任何事物，也会成就任何事物。诀窍是，道次第中说：如水中月，幻术，化身一般。对于觉性，成立仅仅显现而没有止息，以及成立以真谛为空性的无别显现。第一种是，显现法有法，是不灭的，因为自性中存在真实的智慧显现，所以通过四种理由成立。四种是什么呢？如果显现不成立，就不会产生错觉，如果显现不存在，那么证悟胜义谛的智慧也会成为过失，仅仅显现这一点是谁也无法否定的，以及自明觉在一切时候都不会停止发挥作用而自显现。这样四种中，第一种是，现在的错觉，有法，不会产生，因为那个基础自性中没有显现。凡是显现被否定之处，错觉也一定被否定，如果否认了真实存在的蛇，那么在花色的绳子上
English
There is neither bondage nor liberation from the beginning. Like a prince wandering as a beggar, samsara and nirvana are considered to be of equal nature. As stated in the Root Tantra: "Without bondage, without liberation, it is the spontaneously perfect Buddha Dharma from the beginning." Also, as stated in the Subsequent Tantra: "All elaborations are completely pacified, by nature it is said to be liberated, since there is no bondage, it is liberated." Also, as stated in the All-Creating King: "It is not teaching the fruit achieved through searching, but it is spontaneously accomplished from the beginning without searching." Secondly, as stated in the Stages of the Path: "Also, these are established as three states." That is, the conventional truth, the ultimate truth, and the indivisibility of truth. Firstly, there are essence, meaning of words, divisions, and ways of establishing. In the first, there are also the general essence and the specific essence of conventional truth. The first is merely appearing as the essence of designation without ceasing. The second is the uninterrupted appearance of emptiness of true existence, like a reflection of the moon in water. To establish these, there are three: scripture, reasoning, and pith instructions. The scripture is, as stated in the Extensive Treatise: "Conventional truth is also like illusion, the various compounded things, all appear as illusion, the activity of illusory appearance is also the All-Creating King, appearing as the measure of all concepts, all of these are images, without action and agent, and without things, all exist like the moon in water, all appear but without inherent existence." Also, it says: "Conventional truth is like the moon in water, so it changes into anything and accomplishes anything." The pith instruction is, as stated in the Stages of the Path: "Like the moon in water, illusion, and emanation." For awareness, establishing mere appearance without cessation, and establishing the non-dual appearance of emptiness of truth. The first is, the appearing phenomenon, the subject, is not ceasing, because there is a true wisdom appearance in the nature, therefore it is established through four reasons. What are the four? If appearance is not established, illusion cannot arise, if appearance does not exist, then the wisdom that realizes the ultimate truth will also become a fault, this mere appearance cannot be denied by anyone, and self-awareness is self-appearing without ceasing its function at all times. Thus, among the four, the first is, the present illusion, the subject, cannot arise, because there is no appearance in that basic nature. Wherever appearance is negated, illusion is necessarily negated, if the truly existing snake is denied, then the snake on the variegated rope
Chinese
就像是止息了迷乱的觉知一样。第二，显现，作为有法，如果没有你，就没有能知晓胜义谛空性的，因为空性会变成单方面的。没有过失，如果说由非显现的事物来知晓，那么，它（非显现的事物）是错乱还是非错乱？如果是错乱的，那么胜义谛空性会变成不真实的，因为能知是错乱的，所知的对境也是如此。就像眼识错乱所见的螺贝的自性不是黄色一样。如果不是错乱的，那么所知，知晓胜义的所知，就只是被称为显现，就像柱子是指能够支撑栋梁的事物一样。第三，这个显现，作为有法，即使是遍知者的手也无法止息，因为是自显现的缘故，因为六道众生的痛苦没有被止息的缘故。如果说已经止息了，只是没有遮挡，那么胜者就不具备方便善巧和慈悲心了。第四，自证，作为有法，在一切时处力量都不会停止，是自显现的，否则就会和无情物的空性没有差别。不能这样认为，因为空性的自光不会停止，显现为轮回和涅槃的法。例如，海洋本身显现为波浪，太阳显现为日光的光环一样。第二，成立显现和胜义无别，如果成立共同显现的事物是相同的，那么，对于我们人类来说，显现并共同执着的这个水，作为有法，是觉知的幻化显现，因为显现的体性是不确定的，因为对于饿鬼来说，显现为脓血。就像噶瓦·贝才的见解次第中所说：地狱显现为自心的火焰等，饿鬼显现为罪恶之心和不净之地，旁生显现为向上倾斜的悬崖峭壁，人类显现为所见之处，同样，天人的武器等，天人显现为善心和珍宝。就像这样。如果是这样，有人会说：就像水显现给我一样，不会显现给你，因为是不确定的。如果这样说，你和我两人从共同的因缘聚合而显现为相同，这并不矛盾，例如，两个患有疾病的黄眼病患者共同看到白色的海螺显现为黄色，这并不是因为海螺本身是黄色的而看到的方式相同，而是因为疾病的种类相同而看到的方式相同。此外，共同的认知和三时共同