Chinese
以彩虹为例，说明觉性内外无别而显现的部分，以及方便幻化不确定，以化身为例，说明在那里的显现无间断地生起的部分。如此，六种幻化的事物无差别地在觉性中显现，是胜义世俗。第四，分三：本体、体相、自性之超胜方式。第一，因乘的世俗由因缘所生，此处不为因缘所生而超胜，如《广大经》云：因缘自性无，即是此意。第二，因的世俗有生灭，此处远离生灭而超胜，如经云：幻化金刚最坚固。第三，因的世俗有善恶，此处即使在世俗中，也具备对诸法无二的见行而超胜，如《广大经》云：方便大乘者，清净与痛苦，世俗亦无别，唯见有高低。又云：世俗中乃平等圆满。如此，如果世俗和真谛无别，岂不是没有差别了吗？答：虽然显现却为空性，本体一味，但安立方式的侧重点不同，故无过失。如亲见冰而从冰推知水，水是隐蔽的。同样，将显现安立为世俗谛，则自性空性可从侧面推知。顺便说一下，对一些争论的驳斥：有些人问：以共相而言，胜义世俗是否周遍于世俗共相？如果周遍，则胜义世俗也会变成错觉和邪见；如果不周遍，则共相被否定，自相也会被否定，就像否定了树木，也会否定鹿等一样。答：因为没有不依赖于共相的差别，所以承认周遍。即使如此，胜义世俗也不会变成错觉和邪见，因为周遍的世俗共相是远离真谛戏论的。例如，水对人来说是水，对饿鬼来说是脓，虽然显现不同，但湿性是共同的。此外，胜义世俗显现为天神的坛城，这是
English
The example of a rainbow illustrates the aspect of awareness being clear without inside or outside, and the example of emanations illustrates the aspect of skillful means and illusion being not fixed, with appearances arising unceasingly there and then. Thus, the six objects of illusion appearing without difference in awareness are the superior relative truth. Fourth, there are three aspects: essence, characteristics, and the manner of surpassing through nature. First, the relative truth of the causal vehicle is produced by causes and conditions, but here it is superior because it is not produced by causes and conditions. As stated in the Extensive One: 'Because causes and conditions have no self-nature.' Second, the relative truth of the cause has arising and ceasing, but here it is superior because it is free from arising and ceasing. As stated in this very text: 'Illusion is the supreme, powerful vajra.' Third, the relative truth of the cause has good and bad, but here it is superior because even in the relative truth, it possesses the thought and conduct of non-duality towards all phenomena. As stated in the Extensive One: 'The great vehicle of skillful means is such that purity and suffering are undifferentiated even in the relative truth; the difference is only in the high and low of the view.' And: 'In the relative truth, it is equally complete.' So, if the relative and the ultimate are undifferentiated, wouldn't there be no distinction? Although appearing, it is empty of truth, and although the essence is one, there is no fault because the emphasis of the way of establishing it is different. Just as seeing ice directly leads to the implicit realization of water as hidden, similarly, establishing appearance as the relative truth leads to the implicit realization of selflessness. Incidentally, refuting some debates: Some ask: Does the relative truth, in terms of general characteristics, pervade the relative truth that is superior in terms of general characteristics? If it pervades, then the superior relative truth would also become delusion and wrong knowledge. If it does not pervade, then the general characteristic is negated, and the self-characteristic would also be negated, just as negating a tree would negate deer, etc. Answer: Because there is no particular that does not depend on the general, we acknowledge the pervasion. Even so, the superior relative truth does not become delusion and wrong knowledge, because the pervading relative general characteristic is empty of the elaborations of truth. For example, water appears as water to humans and as pus to pretas, but although the appearances are different, the basis of moisture pervades both. Furthermore, this superior relative truth, which appears as the mandala of deities, is
Chinese
如果有人问：这是一种无中生有的虚构，还是自性圆满成就？这里倾向于后者。如果是一种虚构，因为虚构是虚假的，不真实的，所以会丧失一切作用。观修道之本尊瑜伽将变得毫无意义，因此不合理。即使如此，如果这些作为对境显现的事物，原本就已清净，成就为本尊的坛城，就像金子和莎草一样，不需要依赖其他因缘。那么，是否会过于不需要仅仅是生起本尊的觉知呢？不会有这个过失。就像得到了珍宝，却不知道是珍宝，把它放在普通的石头堆里，虽然看不到它的功德。但是，如果认识到这是珍宝，通过擦拭打磨，原本就具有的珍宝的特殊功德就会显现出来。同样，虽然原本就是清净的本尊，却因为对显现的实执而没有认识到它的清净。因此，道的生起次第也仅仅是用来对治实执的。依靠它，也不会违背圆满成就的誓言。因此，在这里，圆满成就通过教证、理证和窍诀三种方式来成立。教证方面，就是这部经中说：一切无余诸法，不是佛陀之外的其他。等等。以及《奇妙王经》中说：从一开始就在自然俱生的坛城中，通过认识到是而修持。等等。窍诀方面，《道次第》中说：支分、根、识全部，自性完全清净，禅定如来五部，原本无造作完全安住。等等。以及南开宁波的寂怒根本续中说：金刚身支分，原本就在本尊坛城中，通过禅定、咒语和观修的因缘，为了使自性显现，圆满生起大手印。等等。全知法王说：在原本就是坛城的自性中，通过以认识到是的方式来明观，对于没有成就的也能成就。等等。理证方面，蕴等自性成就为本尊的坛城，因为能够显现自性究竟的色身。就像银矿中自性存在银一样。这样也不会变成自性是所作，因为不像通过道使不存在的事物存在一样。
English
If someone asks: Is this a fabrication out of nothing, or is it perfectly accomplished by its very nature? Here, we prefer the latter. If it were a fabrication, since fabrications are unreal and false, it would be devoid of all function. Meditating on the yoga of the deity of the path would become meaningless, which is unreasonable. Even so, if these phenomena that appear as objects are already pure from the beginning, accomplished as the mandala of the deity, like gold and *sāle* grass, not depending on other causes and conditions. Then, wouldn't it be too much to not even depend on the mere consciousness of generating the deity? There is no fault in that. Just as when a precious jewel is found but not recognized, and it is placed among ordinary stones, its qualities are not seen. But when it is recognized as a jewel and cleaned, the special qualities of the jewel that were there from the beginning will appear. Similarly, although it is pure as the deity from the beginning, it is not recognized as pure due to the clinging to the truth of appearances. Therefore, the generation stage of the path is only to counteract the clinging to truth. Relying on it will not violate the vow of perfect accomplishment. Therefore, here, perfect accomplishment is established by the three: scripture, reasoning, and pith instructions. As for scripture, this very text says: "All without exception are phenomena, not other than the Buddha himself." And so on. And in the *Amazing King* it says: "From the beginning, in the spontaneously co-emergent mandala, through knowing it to be, meditate." And so on. As for pith instructions, in the *Stages of the Path* it says: "Limbs, faculties, and all consciousness, are completely pure in their nature, the five Tathagata meditations, are naturally and completely present without fabrication." And so on. And in the Peaceful and Wrathful Root Tantra of Namka Nyingpo it says: "Vajra aggregates and limbs, from the beginning in the deity's mandala, through the causes of meditation and mantra, in order to manifest their nature, generate the complete Great Seal." And so on. Omniscient Dharma Lord said: "In the nature that is the mandala from the beginning, through clarifying in the way of knowing it to be, one makes what is not accomplished accomplished." And so on. As for reasoning, the aggregates and so on are naturally accomplished as the mandala of the deity, because they can manifest the ultimate form body of nature. Just as silver naturally exists in silver ore. Thus, nature will not become compounded, because it is not like establishing something that does not exist through the path.
Chinese
为了使自性显现，仅仅是净化错觉执着而已。例如，就像需要治疗看到黄色海螺的眼疾的药物一样，并不是要证明海螺的白色不存在。第二，关于胜义谛，有本体、词义、分类、建立四种。第一种，有仅仅是胜义谛的本体和更殊胜的胜义谛的本体。第一种是：一切法的自性是无生，远离戏论的相状。第二种是：觉性离戏论，而显现是自性的因，自然成就。证明它的教证是，在此（指《宝性论》）中说：无有根本的心性，非男非女亦非雌雄。无相无种亦无族，非色非形亦非处。非处亦非任何物，是如是性界与智慧。是为方便手印之因。如是说。口诀是，《宝网经》中说：诸法自身无有法，超越分别言思境。如是说。理证方面，有成立离戏论和成立此显现是自性的因，自然成就。第一种是，《释量论》的注释中说：已说成立无生的四种理由，瓶子是所立宗，真实无有自性，因为以四种理由成立无生。四种是什么呢？因为不是从因缘所生，因为不是突然在时间中出现，因为不是作者所作，因为没有成立像这样的已生之物。像这样，从四种理由中，第一种不成立，如果说一切事物都是从因缘所生。那么，这个事物是从自、他、还是二者所生？无因是从什么产生？如果首先说是从自性所生，那么自性是从已成立的产生，还是从未成立的产生？如果认为是已成立的产生，那么瓦瓶是所立宗，将变成不需要产生，因为在泥土中已经成立。如果因不成立，那么在产生者的因成立之时，所生之果的成立将会退失。如果说即使已经成立也仍然产生，那么将会过度产生，因为从瓶子也会产生瓶子。又如果说从未成立的产生，那么因不成立为产生者，并且果未成立为所生之物。
English
In order to manifest one's own state, it is merely to purify deluded clinging. For example, just as one relies on medicine to cure an eye disease that sees yellow conches, it is not to prove that the white of the conch does not exist. Secondly, regarding ultimate truth, there are four aspects: essence, meaning, distinctions, and establishment. The first has two aspects: the essence of mere ultimate truth and the essence of superior ultimate truth. The first is that the nature of all phenomena is unborn, free from the characteristics of elaboration. The second is that awareness, free from elaboration, spontaneously accomplishes appearance as the cause of its own essence. The scriptural authority to prove this is: In this very text (Ratnagotravibhāga), it says: The nature of mind, without foundation, is neither male nor female, nor neuter. It is without characteristics, without lineage, without family. It is without color, without shape. It is not in a place, it is nothing at all. It is suchness, the realm of reality, and wisdom. It is the cause of all mudras of skillful means. So it is said. The pith instruction is: In the Jewel Net Sutra, it says: Phenomena themselves are without phenomena. It transcends the realm of thought and expression. So it is said. In terms of reasoning, there is establishing freedom from elaboration and establishing that this very appearance is spontaneously accomplished as the cause of its own essence. The first is: In the commentary on the Pramāṇavārttika, it is said that four reasons for establishing the unborn have been stated: The pot, the subject of the proposition, is truly without inherent existence, because it is established as unborn by four reasons. What are the four? Because it is not born from causes and conditions, because it does not suddenly arise in time, because it is not made by a maker, and because such a born thing is not established. Thus, of the four, the first is not established, because all things are born from causes and conditions. If it is said, then is that thing born from itself, from another, or from both? From what basis does that which is without a cause arise? If it is first said that it arises from itself, then does the self arise from that which is established or from that which is not established? If it is thought that it arises from that which is established, then the clay pot, the subject of the proposition, will become unnecessary to produce, because it is already established in the clay. If the sign is not established, then when the cause of production is established, the establishment of the produced effect will be impaired. If it is said that it still arises even after it is established, then it will be over-produced, because a pot will also arise from a pot. Again, if it is said that it arises from that which is not established, then the cause is not suitable as a producer of that which is not established, and the effect is not established as that which is to be produced.