English
There is no difference in the nature of observing severance, only a difference in the length of time of manifestation. The state of the Buddha possesses the intention of the union of the four times. "Everything is pure" is also like that. "Spontaneous perfection and equality have not been seen," these are words that show primordial purity and spontaneous perfection. Among them, primordial purity has two types: with faults and without faults. Spontaneous perfection also has two types: with faults and without faults. Among them, in the aspect of primordial purity with faults, it is divided into three aspects: the primordial purity of the expanse, the primordial purity of wisdom, and purity. But according to their view, ignorance has never existed on the basis of the nature of reality, and they believe that the appearance of ignorance is different from the nature of reality. This is inconsistent with the facts and has six faults. If they are different, then even if the nature of reality is seen, nirvana cannot be attained, because ignorance must be separately abandoned. Furthermore, this nature of reality should not be the nature of reality of the appearance of awareness, because they are different. Furthermore, both purification and samsara should appear simultaneously in the continuum of one person. If it is admitted, then beings will have two consciousness aggregates. Furthermore, ignorance cannot be transformed into the nature of reality, because they are different. This difference cannot be transformed, just as a jewel cannot be transformed into a bond. Corresponding ignorance should not exist, because they are different. If it is admitted, then it contradicts the object of grasping. Furthermore, if there is no ignorance on the basis of the nature of reality, then delusion will never arise. If it is said that it arises suddenly, then even if it does not exist on the basis, delusion will arise suddenly, then delusion will also arise in the Buddhas of pure continuums. In the aspect of spontaneous perfection with faults, there are many such as the subject-possessing spontaneous perfection, the nature-of-reality spontaneous perfection, and confused spontaneous perfection, but the two, the nature of reality and ignorance, do not even have a difference in the way they are expressed, and like water and milk mixed together, they believe they are one. This is also unreasonable and has four faults. First, because seeing this appearance of ignorance, one should be able to see the nature of reality, because they are one. If it is admitted, then one should be liberated effortlessly. Furthermore, just as defilements increase in ignorance, defilements should also increase in the nature of reality, because they are one. If it is admitted, then the path becomes meaningless. Furthermore, just as there is no difference in the nature of reality, there should also be no difference in this appearance of ignorance. If it is admitted, then
Chinese
以那三（指前文所说的三种方式）来阐明。再说，这种无明的显现，不成立为独立于见闻之外的事物。如果承认，则会陷入成为法性自在的现量所缘的过失。因此，这两种大过失是不吉祥的见解，所以不合理。两种无过失是指：意义相同，法性和无明二者本体无别，本体上佛陀也无法区分，只是表达方式不同。证悟时，表达为智慧；未证悟时，表达为无明。这样一来，就会有佛陀的境界中存在无明的过失，因为本体相同。如果这样问，那么是承认无明的本体存在呢？还是承认无明的表达方式存在呢？首先，承认第一种情况。如果因此而成为非佛陀，那么，即使本体存在，但没有表达方式，也不会变成非佛陀，如果这样反驳，那么“如果本体存在就一定是佛”的这个前提就不成立。如果说是由于表达方式存在，那么我们不承认。再说，就像修持法性可以获得解脱一样，修持无明也应该可以获得解脱。如果这样问，那么是因为认识到本体相同而获得解脱呢？还是即使不认识也能获得解脱呢？首先，承认第一种情况。第二种情况是为什么呢？如果回答说因为本体相同，那么，即使本体相同，但如果认识不到相同也无法解脱，如果这样反驳，那么“如果本体相同就一定能解脱”的前提就不成立。再说，无明和智慧二者应该没有好坏之分。如果这样问，那么是因为认识到二者无二而没有好坏之分呢？还是即使不认识也没有好坏之分呢？首先，承认第一种情况。第二种情况是为什么呢？如果回答说即使本体相同，但如果认识不到相同，也不会没有好坏之分，如果这样反驳，那么“如果本体相同就一定没有好坏之分”的前提就不成立。除此之外，也不会产生其他的过失，也不会产生不同的过失，因为这里认为本体是相同的。总而言之，在法性的基础上，无明是无二无别的，本来清净的，所以称为本来清净，也就是一切清净的意思。如是说。在法性的基础上，智慧和无明二者无二无别，任运成就，所以称为任运成就，即：本来任运成就佛法。如是说。因此，是从一切过失中解脱出来的。六或八自性住处转变故。这句的意思是，按照小乘的观点，阿赖耶识和染污意，以及未证悟的六识，或者按照大乘的观点，八识转变为五种智慧的缘故。从智慧六根的方式来讲述。智慧
English
It is clarified by those three (referring to the three ways mentioned earlier). Furthermore, this appearance of ignorance does not arise as something established separately from seeing and hearing. If you assert that it does, then it would follow that it is perceived as the direct object of the Dharma-nature empowerment. Therefore, these two great faults are inauspicious views and are thus unreasonable. The two faultless aspects are of one meaning: the essence of Dharma-nature and ignorance are inseparable. Even the substance of the Buddhas cannot distinguish them, only the manner of expression is different. When realized, it is expressed as wisdom; when not realized, it is expressed as ignorance. In that case, it would follow that ignorance exists in the state of Buddhahood because the essence is the same. If you ask, does that mean the essence of ignorance exists, or does the manner of expression exist? First, we accept the first case. If it follows that one is not a Buddha, then even if the essence exists, without the manner of expression, one would not become non-Buddha. If you retort, then the premise that "if the essence exists, one must be a Buddha" is not established. If you say it is because the manner of expression exists, then we do not accept that. Furthermore, just as liberation is attained by practicing Dharma-nature, it should also follow that liberation is attained by practicing ignorance. If you ask, is it because one recognizes the essence as the same that one attains liberation, or does one attain liberation even without recognizing it? First, we accept the first case. Why the second case? If you answer because the essence is the same, then even if the essence is the same, if one does not recognize it as the same, one cannot be liberated. If you retort, then the premise that "if the essence is the same, one will certainly be liberated" is not established. Furthermore, it should follow that there is no good or bad between ignorance and wisdom. If you ask, is it because one recognizes the two as non-dual that there is no good or bad, or is there no good or bad even without recognizing it? First, we accept the first case. Why the second case? If you answer that even if the essence is the same, if one does not recognize it as the same, there will be no absence of good and bad. If you retort, then the premise that "if the essence is the same, there will certainly be no good or bad" is not established. Apart from that, no other faults will arise, and no different faults will arise, because here we consider the essence to be the same. In short, on the basis of Dharma-nature, ignorance is non-dual and impartial, primordially pure, and therefore it is called primordial purity, which means all is pure. Thus it is said. On the basis of Dharma-nature, wisdom and ignorance are non-dual and impartial, spontaneously accomplished, and therefore it is called spontaneous accomplishment, that is: primordially spontaneously accomplished Buddha Dharma. Thus it is said. Therefore, one is liberated from all faults. Six or eight, the very nature of the abode transforms. This means that according to the view of the Lesser Vehicle, the alaya-consciousness and the afflicted mind, as well as the unawakened six consciousnesses, or according to the view of the Great Vehicle, the eight consciousnesses transform into the five wisdoms. It is spoken of from the perspective of the six faculties of wisdom. Wisdom
Chinese
胜妙的自在，信仰的自在，精进的自在，禅定的自在，正念的自在，以及信乐的自在，从这六种自在的方式来讲述观点的名称，或者说，智慧之眼的自在，以及耳、鼻、舌、身、智慧之意的自在，也是从这六种方式来讲述的。显现次第，领悟顺序。这是将四种领悟和四种禅定结合起来，领悟到唯一的因，即如实之禅定，文字的方式普遍显现，加持手印唯一，显现地领悟是戏论。四种道和四种门。这是将四种道和四种解脱之门对应起来，即如实之禅定是解脱之门，普遍显现是无相之门，手印唯一是无愿之门，手印戏论是自性光明之门。修习证悟道之数，体验动摇获得。这是指观点的五种体验，即在主宰的因和所缘的因的加持下，体验会动摇。在共同作用的因的作用下，稍微进入观点时，会认为获得了。像这样，安住在领悟观点的状态中，习惯了之后，因缘不会损害领悟，这就是稳固。无法生起领悟，这就是究竟的体验。因此，七种觉性的状态。如《胜王经》中所说：“于此自性坛城中，影像殊胜之影像，禅定殊胜之禅定，菩提心与胜妙众。”因此，自性的闲暇和影像的，殊胜的影像，菩提心，禅定，殊胜的禅定和众的闲暇，一切都是心的力量。听闻思考十种，行持特别努力。这是指十种学处的边际，即以根本誓言抓住，像在肥沃的土地上耕作一样学习，通过听闻使相续解脱，像解开锁链一样，从各个方面进行比较，像蜜蜂寻找食物一样，以卓越的智慧取出，像到达山顶一样，以决断的观点来切断，像大鹏鸟在空中飞翔一样。
English
The mastery of excellence, the mastery of faith, the mastery of diligence, the mastery of samadhi, the mastery of mindfulness, and the mastery of aspiration, from these six aspects, the names of views are spoken of. Or, the mastery of the eye of wisdom, and the mastery of ear, nose, tongue, body, and wisdom-mind, are also spoken of in six ways. Manifestation sequence, realization order. This is combining the four realizations and four samadhis, realizing the single cause, which is the samadhi of suchness, the way letters universally appear, the blessing mudra is one, manifestly realizing is elaboration. Four paths and four doors. This is aligning the four paths and the four doors of liberation, that is, the samadhi of suchness is the door of liberation, universal appearance is the door of no sign, the one mudra is the door of no aspiration, and the elaborated mudra is the door of self-luminous nature. Approach and accomplishment, the number of paths, experience wavering and attainment. This refers to the five experiences of view, that is, under the blessing of the dominant cause and the object cause, the experience will waver. Under the cause of co-action, when slightly entering the view, it is thought to be attained. In this way, abiding in the state of realizing the view, after becoming accustomed to it, the conditions do not harm the realization, this is stability. The inability to generate realization is the ultimate experience. Therefore, the state of seven kinds of awareness. As stated in the "Victorious King Sutra": "Here in the nature mandala, the image of superior image, the samadhi of superior samadhi, bodhicitta and supreme assembly are taught." Therefore, the leisure of nature and the image of, the superior image, bodhicitta, samadhi, the superior samadhi and the leisure of the assembly, all are the power of mind. Hearing and thinking ten, practice with special effort. This refers to the ten limits of learning, that is, grasping with the root vows, learning like cultivating in fertile land, liberating the continuum through hearing, like unlocking chains, comparing from all aspects, like a bee seeking food, extracting with excellent wisdom, like reaching the top of a mountain, cutting off with a decisive view, like a garuda soaring in the sky.