Chinese
将显现证成天尊，断除疑惑，理证珍宝之鬘，幻化之难处。法海。 将显现证成天尊，断除疑惑，理证珍宝之鬘。法海。 幻化之难处，将显现证成天尊，断除疑惑，理证珍宝之鬘安住于此。顶礼吉祥普贤王如来。于此，在根本续部《秘密藏》中，将能知之自性与见解相结合而进行观察，情况如下：首先，为了证悟法界胜义谛无二之见解，首先要断除无二唯一之确定。逐渐地，在两种证悟的支配下，五种方式和五种词句的论证依次产生。之后，以化身之意，具名论证广大的心意大海之车乘者，即先前幻化师的意愿为主，清净无二胜义谛，将一切外器内情证成为身语意金刚之理。首先，如果显现被证实为法性，那么对其他的确定性将逐渐获得。因此，将对此进行阐述。显现是自生之智慧耶，任运成就三者，以及法性是否等等，要了解其要点。也就是说，有三种观点：认为显现不是法性；另一方面，认为是法性。首先，又分为：建立自宗和他宗之辩驳。首先是：自性法性是空性，或者说，法界智慧二者无别，并且法性自性光明之智慧是完全清净且胜义的。由于它不显现于六道轮回的自生显现中，因此，执着于真实的自续中所缘的庸常显现不是法性，而是被世俗或邪知非量所蒙蔽的错觉中所存在的错误显现。因为下部乘和未成为密咒大圆满见解显现之行境者，将真谛视为断灭和名相执着。因此，此续部之王，在无上续部的父续和母续中也未明确阐述，而是隐藏且未被证悟。
English
The Difficult Point of Illusion: Proving Appearances as Deities, Cutting Doubts, A Garland Adorned with Reasoning Jewels. Ocean of Dharma. The Difficult Point of Illusion: Proving Appearances as Deities, Cutting Doubts, A Garland Adorned with Reasoning Jewels. Ocean of Dharma. The Difficult Point of Illusion: Proving Appearances as Deities, Cutting Doubts, A Garland Adorned with Reasoning Jewels, resides here. Homage to glorious Samantabhadra. Here, in the context of the root tantra, the Secret Essence, the characteristic of knowing the cause is combined with the view and examined as follows: First, in order to realize the view of the Dharmadhatu, the ultimate truth, the non-duality, one must first cut through the non-duality with a single certainty. Gradually, under the influence of the two realizations, the five modes and five statements of reasoning arise sequentially. After that, taking the intention of the incarnate Buddha, the named reasoning, extensively, as the main intention of the chariot of the Mind-Ocean, the former illusionists, the pure non-duality, the ultimate truth, all phenomena and beings are proven to be Body, Speech, and Mind Vajra. First, if the appearance is proven to be the nature of reality, then certainty about others will be gradually obtained. Therefore, it should be explained. This appearance is self-arisen wisdom, spontaneous accomplishment of the three, and whether it is the nature of reality or not, etc., should be understood as one key point. That is, there are three views: that appearance is not the nature of reality; and on the other hand, that it is. In the first case, there are: establishing one's own system and criticizing others. The first is: the nature of reality is emptiness, or the Dharmadhatu and wisdom are non-dual, and the wisdom of the nature of reality, self-luminous by nature, is completely pure and ultimate. Because it does not appear in the self-arisen appearance of the six realms, therefore, this ordinary appearance, fixated on self-grasping in one's own continuum, is not the nature of reality, but is a bad illusory appearance that exists in the delusion tainted by conventional or wrong non-valid cognition. Because the lower vehicles and those who have not become the object of experience of the manifest meaning of the Great Perfection of Secret Mantra view the truth as annihilation and name-fixation. Therefore, this king of tantras is not clearly shown in the father and mother tantras of the unsurpassed tantra, but is hidden and not realized.
Chinese
以……为理由，各自将自己的意愿视为至高无上。如果显现是法性，那么就会出现无法理解的过失，并反驳自生的论证。第二，阐述不成立的遮破：如果是那样，就会认为与普遍的量——经教、理证、诀窍三者相违背。第一，在各自宗派中获得确定的正义经教，或者与错觉显现和法性相违背的经文等。对于外来论敌，以成立所欲而说密咒。《意集经》中说：莲花生的主人啊，一切显现都不是密咒。如果密咒是密咒，那么就与称之为密咒相违背，众生的意识和佛陀的意念将没有差别。还有，诀窍是，《道次第》中说：一般来说，无量的邪分别，如果存在就不是存在，由于各自执着的习气，被能取所取之网所遮蔽，什么也没有却显现为任何事物，偏离了意义的精髓。还有，《拉善》中说：一切事物仅仅是邪分别，连微小的瞬间也不存在，所以被称为错觉的显现。等等都很清楚。理证上不合理，四种过失的第一个是：这个显现是所立，如果它是法性，那么就会导致六道众生见到真谛，因为对于众生来说，这个显现是法性，并且邪分别也是法性。如果承认，那么就会导致一切都是见道者，并且毫不费力地解脱。第二个是：现在的显现是所立，如果它是法性，那么就会导致错觉的显现中断，因为这个显现是法性。如果承认，那么就会导致轮回被彻底清除。第三个是：法性是所立，就会导致它是物质性的实有，因为这个显现是法性。如果承认，那么就会导致六道众生的显现唯有如此才是真实的，而证悟空性等等则会变成错觉的过失。第四个是：法性是所立，就会导致它是有生灭的，因为有生灭的显现是法性。如果承认，那么就会出现即使证悟法性也无法从生灭的痛苦中解脱的过失。像这样，说显现本来就是佛陀一样是不允许的，并且显
English
Taking that as a reason, each regards their own desires as supreme. If appearance is dharmata, then there will be faults of incomprehension, and refuting self-established arguments. Second, stating the negation of non-establishment: If that is the case, it is asserted that it contradicts the universally valid pramana of scripture, reasoning, and pith instructions. First, the definitive scriptures that are ascertained in the context of each vehicle, or sutra passages that contradict illusory appearances and dharmata, etc. For external opponents, secret mantras are stated with the desire for establishment. In the Sutra of Gathering Intentions, it says: "O Lord of Lanka, all appearances are not secret mantras. If secret mantras were secret mantras, then it would contradict the very term 'secret mantra,' and the consciousness of sentient beings and the intention of the Buddhas would become indistinguishable." Also, the pith instructions are: In the Lamrim, it says: "In general, countless wrong thoughts, if they exist, are not existent, because of the habits of individual grasping thoughts, they are obscured by the net of grasper and grasped, nothing exists, yet everything appears, deviating from the very essence of meaning." Also, in Lashen, it says: "All things are merely wrong thoughts, not even a subtle moment exists, therefore it is said to be an illusory appearance." Etc., are clear. It is unreasonable by reasoning, the first of the four faults is: This appearance is the subject, if it is dharmata, then it would follow that the six realms see the truth, because for beings, this appearance is dharmata, and wrong thoughts are also dharmata. If you accept, then it would follow that everyone is on the path of seeing and is liberated effortlessly. The second is: The current appearance is the subject, if it is dharmata, then it would follow that illusory appearances cease, because this appearance is dharmata. If you accept, then it would follow that samsara is completely emptied. The third is: Dharmata is the subject, it would follow that it is material and substantial, because this appearance is dharmata. If you accept, then it would follow that only this appearance of the six realms is true, and realizing emptiness, etc., would become a fault of illusion. The fourth is: Dharmata is the subject, it would follow that it is subject to arising and ceasing, because this appearance of arising and ceasing is dharmata. If you accept, then it would follow that even if dharmata is realized, there would be a fault of not being liberated from the suffering of arising and ceasing. Like this, saying that appearance is primordially enlightened is not permissible, and app
Chinese
由于未能确定二者皆空的边际，因此显现空性的力量。由于未能认识到显现的自性即是空性，因此会抛出许多看似合理的论证。第二种，其他宗派的观点是：在未证悟迷惑之时，认为法性不是，在证悟之时，则认为是；从不混合的角度来说，认为不是，而从完全圆满的角度来说，则认为是；从本体或自性的角度来说，认为是一，而从表达方式或不同侧面的角度来说，则认为不是。第三种，认为法性是实相的自宗观点是：消除过失，否定非实相，以及建立自宗。首先，对于许多宗派认为不是实相而提出的过失，通过经文、理证和口诀这三种方式都无法成立。之所以说不是实相，是因为显现虽然是法性，但这是针对未证悟而迷惑的显现而言的。正如经中所说：如果显现不是真言，那么在它之后也不会有其他的真言。如果除了它之外还有其他的真言，那么一切都不会包含在法性之中。一切的自性，那不可见的，不是真言。如果那不可见的即是真言，那么其他穷尽者，也将成为圆满正等觉。以及《道次第》中说：境与识的显现，是自生智慧的自显现穷尽。以及拉贤（La-shan）中说：二谛的诸法聚集，是平等圆满大自在的庄严。如是宣说。第三，理证上没有过失，首先，如果说见到六道轮回的真相是过失，那么这是说从本性是实相的角度见到是过失呢？还是说带着确定的认识见到是过失呢？如果是前者，我们承认。如《智慧秘密》中所说：显现是不造作的法身，觉性是不修饰的报身，慈悲显现为化身。以及《龙钦心髓》中说：根识直接见到法性光明，显现广大是觉性的虚空。以及拉贤（La-shan）中说：毫无遮蔽的殊胜智慧，一切不混杂，完全圆满光明。等等如是宣说。因此，无论显现什么都是法性，所以从本性是实相的角度来看，一切显现都显现为法性，而一切显现都是见到法性。如果见到法性就会导致轮回被彻底摧毁，那么……
English
Because the limit of emptiness and non-duality is not determined, the power of emptiness appears. Because the nature of appearance is not realized to be that, many seemingly reasonable arguments are thrown out. The second, the view of other schools, is: in the time of non-realization and delusion, it is considered not to be the nature of reality, but in the time of realization, it is considered to be; from the perspective of being unmixed, it is considered not to be, but from the perspective of being completely perfect, it is considered to be; from the perspective of essence or self-nature alone, it is considered to be one, but from the perspective of expression or different aspects, it is considered not to be. The third, the self-view that considers the nature of reality to be the true nature is: eliminating faults, negating what is not the true nature, and establishing the self-view. First, the faults imposed by many schools who consider it not to be the true nature cannot be established by the three means of scripture, reasoning, and oral instruction. The reason for saying it is not the true nature is that although appearance is the nature of reality, it is said with regard to the appearance of non-realization and delusion. As it is said in the sutra: If appearance is not mantra, then after that there is no other mantra. If there is another mantra besides that, then everything will not be included in the nature of reality. The nature of everything, that invisible, is not mantra. If that invisible is mantra, then other exhausters will also become perfectly enlightened Buddhas. And in the 'Stages of the Path' it says: The appearance of objects and consciousness is the exhaustion of the self-appearance of self-born wisdom. And in La-shan it says: The dharmas of the two truths gather, are the adornment of the great lord of equality and perfection. Thus it is said. Third, there is no fault in reasoning, first, if it is said that seeing the truth of the six realms of samsara is a fault, then is it said that seeing from the perspective of the nature being reality is a fault? Or is it said that seeing with definite knowledge is a fault? If it is the former, we admit it. As it is said in 'Secret Wisdom': Appearance is the uncreated Dharmakaya, awareness is the unadorned Sambhogakaya, compassion arises as the Nirmanakaya. And in 'Longchen Nyingtik' it says: The senses directly see the clear light of the nature of reality, the vast appearance is the space of awareness. And in La-shan it says: Supreme wisdom without any obscuration, everything unmixed, completely perfect light. And so on. Therefore, whatever appears is the nature of reality, so from the perspective of the nature being reality, all appearances appear as the nature of reality, and all appearances are seeing the nature of reality. If seeing the nature of reality leads to the complete destruction of samsara, then...