Chinese
虽然看见了，却因自己不认识自己的面目而流转于轮回中。如果彻底清空轮回，就像来世一样没有过失。因为以理智来确定并不普遍，即使见到了法性，也没有生起确定的认识。就像王子流落民间，即使没有变成国王，自己和别人也不认识他一样。像这样，在心性方面，《圆满智慧》中说：‘在显现的智慧中，佛与众生没有差别，如果不处于自主的道上，就不能自在地享用自性。’又如《经部道次第》中说：‘三城中的众生，因为不与方便同在，即使见到了真谛，也没有确定，见与不见没有差别。’又如《眼疏》中说：‘阿赖耶识的显现是离二元的，虽然恒时见到自相，因为没有显现为执着，就像眼睛的眼睛一样无明。’因为这个缘故，如果说见到必须生起自己的定解，那么就会出现见到之境上邪见错乱断绝的过失。第二，错乱显现断绝太过。说的是六道众生因为认识到是法性而安住，所以太过不迷惑吗？还是说即使不认识也不迷惑太过？如果是前者，那么因为立宗不成，就像上面所说的一样。像这样，不能在舍弃不净的错乱显现的彼岸，新成立一个清净的不迷惑，因为错乱的自性就是清净的智慧。这是因为众生和佛的差别不是法性的区分，而是像梦的因果各自显现一样，只是安立在随分别念而各自显现上。因为各种各样的相的自性是清净的。这二者不能真实成立，因为是相违的。就像花绳和蛇一样，如果说：这也是因为没有见到蛇，才依靠花绳而显现一样，因为是依靠法的有法，就像河水和水体性相同一样。如果是后者，那么不认识就是迷惑，不会出现错乱显现断绝的过失。第三和第四，说的是身体是物质和有生灭的等等，是从本性是这样的角度上说的太过，还是不理解？
English
Although seeing, one wanders in samsara because one does not recognize one's own face. If samsara is completely emptied, there is no fault, like in the next life. Because determining with reason is not universal, even if one sees the Dharma nature, definite knowledge does not arise. It is like a prince wandering among the people, even if he does not become a king, neither he nor others recognize him there. Like this, regarding the nature of mind, in the 'Perfection of Wisdom' it says: 'In the wisdom of manifest appearance, there is no difference between Buddhas and sentient beings, but if one does not abide on the path of self-mastery, one cannot freely enjoy the nature of mind.' Also, in the 'Stages of the Path of the Sutras' it says: 'The sentient beings of the three cities, because they do not abide together with skillful means, even if they see the truth, they do not settle into certainty; seeing and not seeing are the same.' Also, in the 'Eye Commentary' it says: 'The appearance of the Alaya is free from duality, although one always sees its own characteristics, because it does not appear as attachment, it is ignorance like the eye of the eye.' For this reason, if it is said that seeing must give rise to one's own definite understanding, then the fault of the cessation of wrong views and confusion on the object of seeing will occur. Second, it is too much that confused appearances cease. Does this mean that because the six types of beings recognize it as Dharma nature and abide in it, it is too much not to be confused? Or does it mean that even if they do not recognize it, it is too much not to be confused? If it is the former, then because the thesis is not established, it is as stated above. Like this, one cannot newly establish a pure, non-confused state beyond abandoning impure, confused appearances, because the nature of confusion is pure wisdom. This is because the difference between sentient beings and Buddhas is not a distinction of Dharma nature, but like the causes and effects of dreams appearing separately, it is merely established on the basis of separate appearances due to conceptual imputation. Because the nature of various characteristics is pure. These two cannot be truly established because they are contradictory. Like a variegated rope and a snake, if it is said: This is also because the snake is not perceived, it appears relying on the variegated rope, because it is a phenomenon that relies on the Dharma, like a river and water having the same essence. If it is the latter, then not recognizing is confusion, and the fault of the cessation of confused appearances will not occur. Third and fourth, does saying that the body is material and has origination and cessation, etc., mean that it is too much from the perspective of its nature being like that, or is it a lack of understanding?
Chinese
声称显现是错觉。如果按照前一种说法，立论不成，而且显而易见，那么请询问显现是错觉还是非错觉的检验。如果按照后一种说法，虽然显现为错觉，但实际上并非如此，因为错觉本身并不重要。第二共同主题：如果不是法性，则与经、诀窍和理证三者相违。经和诀窍首先证明了是法性。以理证为依据：第一，你（显现）作为所立宗，如果显现不是法性，则应成为法性断灭。如果承认，则应成为外道的断灭论为真实。因为显现不是法性。第二，如果显现不是法性，则空性也应不是法性。如果承认，则会有法性根本不存在的过失。因为显现和空性本质相同。第三，如果显现不是法性，那么六道众生即使修持道，也根本不会获得解脱。如果承认，则修持道变得毫无意义。因为六道众生的显现不是法性。由于显现和空性之间没有关联，因此显现应成为真实且恒常，或者即使不是这样，如果也能产生，则应成为即使从糠秕中也能生出苗芽，并且解脱应成为有为法等等过失。第四，如果显现不是法性，则直接证悟法性并见到真谛的庄严应断绝。如果承认，则修行佛法变得毫无意义。因为显现不是法性。如果说即使显现不是，也能通过空性见到，那么因为是空性，也会有连见者都不存在的过失。第五，如果显现不是法性且是错觉，那么一切智智的智慧也应成为错觉。如果承认，则佛陀也变得毫无意义。因为所有显现都是错觉。因此，不承认显现为法性，是因为将自显现视为外境，将无方视为有方，而没有理解实相的意义。从无边虚空中，从不可思议的智慧自性中，被分别念的网所束缚。由于没有证悟那自性本明的缘故，而走向盲人的大城市。如是说。龙钦巴尊者说：除了无方任运自成之外，产生了许多见解的臆测。由于智慧和佛法没有融合，因此执着于平等见的某一方面。由于没有生起普知觉性，因此是无境的唯一。
English
It is claimed that appearances are illusions. According to the former, the reasoning is not established, and it is obvious, then ask for an examination of whether the appearance is an illusion or not. According to the latter, although it appears to be an illusion, it is not actually so, because the illusion itself is not important. Second common topic: If it is not the nature of reality, then it contradicts the three: scripture, pith instructions, and reasoning. The scriptures and pith instructions first demonstrate that it is the nature of reality. Reasoning as evidence: First, you (appearance) as the subject, if appearance is not the nature of reality, then it should become the annihilation of the nature of reality. If you admit it, then it should become the nihilistic view of the heretics as true. Because appearance is not the nature of reality. Second, if appearance is not the nature of reality, then emptiness should also not be the nature of reality. If you admit it, then there will be the fault that the nature of reality does not exist at all. Because appearance and emptiness are of the same essence. Third, if appearance is not the nature of reality, then even if the six realms practice the path, they will never attain liberation. If you admit it, then practicing the path becomes meaningless. Because the appearance of the six realms is not the nature of reality. Since there is no connection between appearance and emptiness, appearance should become true and permanent, or even if it is not, if it can arise, then it should become that even from chaff sprouts can arise, and liberation should become conditioned, and so on. Fourth, if appearance is not the nature of reality, then the adornment of directly realizing the nature of reality and seeing the truth should be cut off. If you admit it, then practicing the Dharma becomes meaningless. Because appearance is not the nature of reality. If you say that even if it is not appearance, it can be seen through emptiness, then because it is emptiness, there will be the fault that there is no seer either. Fifth, if appearance is not the nature of reality and is an illusion, then the wisdom of omniscience should also become an illusion. If you admit it, then the Buddha also becomes meaningless. Because all appearances are illusions. Therefore, not accepting appearance as the nature of reality is because one sees self-appearance as an object, grasps the directionless as having direction, and does not understand the meaning of the true nature. From the boundless sky, from the inconceivable wisdom nature, bound separately by the net of conceptual thoughts. Because that self-luminous nature is not realized, one goes to the great city of the blind. Thus it is said. Longchenpa said: Apart from the directionless, spontaneously accomplished, many speculations of views have arisen. Because wisdom and Dharma are not integrated, one clings to one aspect of the view of equality. Because the all-knowing awareness does not arise, it is the unique one without an object.
Chinese
断绝分别念。因为自生智慧未显现，在黑暗中以分别念相见。因此这样说。其他方面的观点也不合理，未证悟时的法性不是，证悟时的是，二者哪个正确？如果前者正确，后者就相违。如果后者正确，前者就相违。二者相同也不合理，一个基上是与不是相违不合理。又未证悟时不是，证悟时是也相违，因为那样会成为不是证悟而是邪见的过失。第二，不混杂的那是完全的还是不完全的？如果不完全，就不是完全的定义。如果是完全的定义，就像从完全的定义上是法性一样，从不混杂的方面也应是。如果承认，那么不混杂的方面不是法性的立宗就相违，因为不混杂本身是完全的。同样，也应从不混杂的方面来说。第三，表示方式是本体还是不是本体？如果不是本体，就违背了本体唯一的立宗。如果是本体，就像本体是法性一样，表示方式也应是法性。如果承认，那么不是的立宗就相违，因为是本体的表示方式。如果说周遍没有成立，就像用金子做的各种形状不能被金子周遍一样，这是在狡辩。第三个总义确定为法性，拉杰俄浦巴说：六道轮回的显现，从没有舍弃的方面是法性，从不具备的方面不是，这是从表达意义的方面来说的。喇嘛祖波切巴赫热噶说，一切法无论如何显现，都是自生智慧的自显现，没有一个法不是法性，显现就是法性。东方噶陀巴父子三人的观点是，一切法的显现都是不可消除的错觉，本体自性的智慧金刚坛城是自性任运成就的假立之处，对此广为宣说。荣隆巴等大德也显现出如此观点。这样的教证在内续三部中有很多。理证是：六道轮回的显现，是法性自显现，因为执着为外境是错觉的显现。又是显现自显现无有偏颇。
English
Severing conceptual thoughts. Because self-arisen wisdom has not manifested, in the darkness, we meet with conceptual thoughts. Therefore, it is said like that. Other views are also unreasonable. Is the Dharmata not at the time of non-realization, and is it at the time of realization, which of the two is correct? If the former is correct, the latter contradicts. If the latter is correct, the former contradicts. It is also unreasonable for the two to be the same, because it is unreasonable for yes and no to contradict on one basis. Also, if it is not at the time of non-realization, it also contradicts that it is at the time of realization, because that would be a fault of not being realization but being a wrong view. Second, is that which is unmixed complete or incomplete? If it is incomplete, then it is not the definition of complete. If it is the definition of complete, just as it is Dharmata from the definition of complete, it should also be from the aspect of unmixed. If you admit it, then the proposition that the aspect of unmixed is not Dharmata is contradictory, because unmixed itself is complete. Similarly, it should also be said from the aspect of unmixed. Third, is the way of expressing the essence or not the essence? If it is not the essence, then the proposition of the essence being one is broken. If it is the essence, just as the essence is Dharmata, the way of expressing should also be Dharmata. If you admit it, then the proposition of not being is contradictory, because it is the way of expressing the essence. If you say that the pervasion is not established, it is like saying that the various shapes made of gold cannot be pervaded by gold, this is quibbling. The third general meaning is determined to be Dharmata. Lhaje Ngodrup said: The appearance of the six realms of samsara, from the aspect of not abandoning is Dharmata, from the aspect of not possessing is not, this is from the aspect of expressing the meaning. Lama Zurpoche Pal Heruka said, no matter how all phenomena appear, they are the self-appearance of self-arisen wisdom, there is not a single phenomenon that is not Dharmata, appearance is Dharmata. The view of the three fathers and sons of Shar Katokpa is that all appearances of phenomena are illusions that cannot be eliminated, the wisdom vajra mandala of the essence of reality is merely a basis for imputation that is spontaneously accomplished, and they widely proclaimed this. Gyalwa Rongzom and others also appear to hold such a view. Such scriptures are numerous in the three inner tantras. The reasoning is: The appearance of the six realms of samsara is Dharmata self-appearance, because grasping at objects is the appearance of illusion. Also, appearance is self-appearance without bias.