English
If the appearances and minds of samsara are established from their own side, then the dharmadhatu would be cut off to the side of samsara, and those appearances and minds could not be purified. If the appearances of purification are established from their own side, then the dharmadhatu would fall to the side of purification, and could not be the basis for the appearances of samsara. If appearances and minds are established as self-sufficient or independent, then it is unreasonable for them to be absent from the ultimate realm of the basis of appearances. Therefore, that way of being established must be refuted. Therefore, the commentary on the eye (Spyan 'grel) extensively explains the wisdom that prevents the arising of the four extremes and is free from one or many. Thus, they maintain that in the ultimate way of abiding of the dharmadhatu, there is not even the slightest elaboration of dualistic appearance. This is also analyzed on the basis of non-affirming negation. Understanding in that way is understanding as having one cause. To put it briefly, when composing the application, taking the four—self-nature unborn, play unceasing, essence undifferentiated, characteristic beyond mind—as what is to be accomplished, and stating the four, such as having one cause, as reasons, then, the two appearances of samsara and nirvana are the subject. The self-nature of the dharmadhatu is unborn, because the ultimate basis of appearance for both of you is none other than that single dharmadhatu. The way it is arranged in the Secret Lord's Ornament of Thought should be understood there. Thus, although the appearance aspect is not established from the side of the dharmadhatu, the dharmadhatu cannot be separated from wisdom, and the appearance aspect is spontaneously present in wisdom. Just as without a patterned rope there is no basis for mistaking it for a snake, if there were no appearance at all in the natural state of mind, then it would necessarily follow that there would be no deluded appearance at all. Those skilled in illusion say this, and it is the vajra word. That is, as mentioned above, the key is that the root dharmadhatu is not biased in any way, so unbiased appearances arise spontaneously like illusions. The meaning of unbiased is that distinctions are limitless, and even a single object like water can appear as anything due to conditions such as karma, vidya-mantras, and meditation. In short, it is not cut off to any one side. In this tantra, it is repeatedly said that all things are merely names, which is the thorough reason for unbiased appearances, and it all comes down to the reason that appearances are not established in the dharmadhatu. Although the appearances of wisdom are unbiased, the mind is attached to bias, and when the completion stage practitioner sees the empty form, all the unbiased
Chinese
显现方式的技巧不圆满，也是因为受到了突发性的概念障碍的影响。显现并非事物本来的终极状态，如果未被突发因素所染污，那么一切皆是自显景象的轮涅，与金刚萨埵的智慧无别，如法界般无边无际。这样的状态被称为清净无边的显现，它本身也是完全清净的本尊之体性。清净的所依和能依，普遍被认为是如来藏的体性。这被称为文字之理和显现转为本尊。如果进行推理，正如《胜观庄严论》中所说：心性本无生的自性光明，是无碍显现为本尊身、语、意的游舞。无法用文字来表示的“阿”字，之所以能作为能表示的众多文字的代表，是因为它无碍地显现，并通过它来证悟。因此，空性无有戏论，就像“阿”字没有许多文字一样。然而，各种显现作为空性的力量而显现，就像“阿”字通过五种不同的作用转化为元音和辅音一样。如果追溯从自性清净的空性中显现的究竟，除了清净的本尊之外别无他物，就像元音和辅音都离不开“阿”的音韵一样。在顿悟的道路上，《大海》中说：以身语意显现，证悟一切为语之庄严。正如殊胜的二谛无别，字母阿、乌、玛三者融入嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字中，通过这种方式来证悟，这也被称为文字之理。例如，就像白布被染成红色一样，无论显现为何种状态，万法的根源都是一样的。从文字之理的角度来看，殊胜的二谛无别，显现为唯一的胜者坛城，因此，如果说一切显现和行为都通过这两种方式被加持成佛，那么这与《观鬘》的观点相符。而且，这种情况似乎也适用于此处加持的理由。推理如下：殊胜的二谛，其自性是无别的，因为你们二者在自性和游舞中被确定为加持
English
The incomplete manifestation of appearances is also due to the influence of adventitious conceptual obscurations. Appearances are not the ultimate state of one's own inherent nature. If not tainted by adventitious factors, all phenomena of appearance, both samsara and nirvana, are the self-manifest mandala, inseparable from the wisdom of Vajrasattva, limitless like the dharmadhatu. Such a state is called the appearance of vast purity, and it is also the very essence of the completely pure deity. All pure supports and supported are universally known to be the essence of the Tathagata. This is called the principle of letters and transforming appearances into deities. If we construct an argument, as it appears in the Ornament of Realization: The nature of mind, the radiance of unborn nature, is the unimpeded play of self-manifestation as the body, speech, and mind of the deity. The letter "A," which cannot be represented, is the means of representation because it appears unimpeded in many representing letters, and through it, one realizes. Therefore, emptiness is without elaboration, just as the letter "A" does not have many letters. However, the various appearances that arise as the magical display of that emptiness are like the letter "A" being transformed by the different functions of the five places, giving rise to the collection of vowels and consonants. If we trace back to the ultimate source of what arises from the emptiness of self-purification, there is nothing other than the pure deity, just as there is no vowel or consonant that is not pervaded by the sound of "A." On the path of simultaneous liberation, it is said in "The Ocean": Through the appearance as body, speech, and mind, one realizes all as the ornament of speech. Just as the superior two truths are inseparable, the letters A, U, and MA merge into the syllable OM (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), and through this, one realizes. This is also called the principle of letters. For example, just as white cloth is dyed red, all phenomena, no matter how they appear, have the same cause. From the perspective of the principle of letters, the superior two truths are inseparable, appearing as the single mandala of the Victorious One. Therefore, if it is said that all appearances and actions are blessed into Buddhahood through these two principles, it is in accordance with the Garland of Views. Moreover, this situation seems applicable to the reason for the blessing here as well. The reasoning is as follows: The superior two truths, their nature is inseparable, because you two are established as blessings in nature and play.
Chinese
因为是从力量中那样产生的缘故。这样写是否容易理解呢？或者说，显现为这样的事物，法相，本来就是殊胜的二谛无别或双运的自性中成佛的，因为从如一和文字般领悟二者的力量或加持中那样显现的缘故。应当这样说。那么，要知道一切法在二谛无别中成佛，依靠什么才能清楚地成立呢？那就是，即使聪慧之人长久观察，也像天人的境界各异一样，不是心的境界，所以不能现量见到。当超越心的智慧，自明无动摇的意念生起时，才像少女的快乐一样，在体验的同时无法言说，虽然有信心，但以不与偏执混杂的方式，自己将会见到。这样显示说：二谛无别，法相，是超越心之境界的，因为以自证现量在无境自明中领悟的缘故。这是现量的理由。在提到法界、智慧和心时，应当忆念之前所说的那些，不要将共同的语言与正文混淆。第二是，在根本续中说：器、情、续等皆证悟。这里说，显现内外之法，法相，本来就是成佛的，因为具有三清净的缘故。以及，器、情、续三者，法相，本来就是成佛的，因为依次清净为如来五母、五父和五智的缘故。这两种说法意义相同。而且，现在内外事物的差别有多少，庸俗的显现执着就增长多少，就像那样增长一样，会偏离清净的状态。因此，知道所有那些对境本来就是清净之体性的见解，练习得越多，断除颠倒执着的力度就越大。虽然执着之境是无边的，但这里归纳为器、情、续三者来显示。以一个蕴来说，仅仅色蕴也安住于感受等所有蕴的自性中，是味平等金刚色蕴，它的每个部分也是常与无常的边
English
Because it arises from such power. I wonder if it is easy to understand if written like that? Or, phenomena that appear in this way, Dharmas, are originally enlightened in the nature of the indivisibility or union of the two supreme truths, because they appear in that way from the power or blessing of realizing the oneness and the letters. It should be said like that. So, how can it be clearly established that all Dharmas are enlightened in the indivisibility of the two truths? That is, even if the intelligent ones examine it for a long time, it is not the object of the mind, just as the realms of gods and humans are different, so it cannot be seen directly. When the wisdom beyond the mind, the self-illuminating and unwavering thought arises, then, like the happiness of a young girl, while experiencing it, it cannot be expressed, and although there is faith, one will see it oneself in a way that is not mixed with partiality. Showing that, the indivisibility of the two truths, Dharmas, is beyond the realm of the mind, because it is realized in the self-illuminating without object by self-awareness directly. This is the reason for direct perception. When mentioning the sphere, wisdom, and mind, one should remember what was said before, and do not mix the common language with the text. The second is, in the root tantra itself, it says: "Realize that all vessels, essences, and continuums are pure." Here it says, the phenomena of inner and outer appearances, Dharmas, are originally enlightened, because they possess the three purities. And, the three vessels, essences, and continuums, Dharmas, are originally enlightened, because they are purified in turn into the five Tathagata mothers, the five fathers, and the five wisdoms. These two statements have the same meaning. Moreover, now, however many differences there are in inner and outer objects, that is how much the ordinary clinging to appearances increases, and just as it increases, it deviates from the state of purity. Therefore, the more one practices the view of knowing all those objects as originally pure in nature, the greater the force of cutting off the reversed clinging. Although the objects of clinging are endless, here they are summarized and shown as the three vessels, essences, and continuums. To illustrate with one aggregate, even just the form aggregate abides in the nature of all the aggregates such as feeling, and is the taste-equal Vajra form aggregate, and each part of it is also the edge of permanence and impermanence.
Chinese
清净周遍、常遍大之身，是清净身之义。这些意义也是自显无别之究竟义。有情之身也已述说为本初即是自显无别之清净。如是之理，器世间等三者清净，是清净三种之义。第三者，经中云：『以等性二，增上之等性二。』如是，显现之诸法，法性，本初即是佛，以四种等性而安住之故。四者是：外内之事物，于心显现为净与不净之二种方式，如是对于好坏与取舍执着为真实，并自诩为是，实则不然。彼等法之实相，虽有是与非之胜义二者，然依于有境之差别而分，除此以外，于无生无灭离边中平等。又，无论依于反正之二种世俗中之何者，皆如真如空性幻化般平等。此二者是显密共通之安立轮涅平等之方式。此等并非仅为下文之开示，此道之瑜伽士亦须以此等方式观轮回涅槃为平等。以知此二者被称为共通之平等故。无论如何建立空性之无遮与非遮，皆仅是依赖于由暂时的心所假立之破立方式而建立。若从超离心之胜义谛之角度观之，则远离二者破立之名言。如是，现在以粗糙之心遮止不净之显现执着而修习，虽显现为清净，然如是之净与不净二者，暂时的心之显现，有无并无差别。显现为清净者，亦无法成立为不净事物之实相，故仅是暂时的。若从殊胜世俗谛之真实层面衡量，则如于金洲中无法寻得普通之土石般，于无取舍中，彼等业之显现与造作之禅定之显现，皆平等为唯一之自生智慧之轮，是殊胜之平等二者。若从最后之自生智慧轮增补而宣说时，是殊胜之平等或共通