English
Therefore, it is impossible to separately examine the different kinds of pure and impure lineages. Why? Because the root of delusion is ignorance, and if you examine it, it has no basis for initial arising and no stable root in the middle, because it is free from the apprehended and the apprehender, and its nature is emptiness. The reason for emptiness is that the nature of mind has no male, female, or hermaphrodite types, no colors like white, yellow, red, or green, and no shapes like round, square, crescent, or triangular. Therefore, without moving from that emptiness, all knowable things, such as the external container world and the internal sentient beings, and all phenomena of samsara and nirvana, arise unhindered and naturally, so everything is spontaneously accomplished. "Also" is a word of seeking. Above, the eighty-section scripture has been cited. Here, the scripture of the Secret Essence is cited, "also" meaning that in the Magical Net Secret Essence it says: In the time of samsara, all the suffering of self-grasping sentient beings is without bondage because it is not established in its nature. In the past, there were no liberated ones either. From the very beginning, one's own awareness is spontaneously perfected as form and wisdom, and that which is clear is the very Dharma realized by the Buddhas, as stated in the tantra. Therefore, the essence of the ground, nature, lineage, knowable, and the reality of things cannot be grasped as different from ignorance and awareness-wisdom. For example, in the clear sky, even though there are clouds, they arise from the sky itself, and when they dissolve, they dissolve into the sky itself. In the same way, in the mind, which is without inherent existence, various kinds of ignorance and deluded appearances arise, and when purified, they become self-purified, without becoming something else. That very nature of mind, which is one in difference and spontaneous accomplishment, can appear as anything through examples and meanings without end. "Direct" and "intelligent beings who go," and so on. The word "go" has some examples like cotton cloth, but here. For example, just as a clear crystal changes according to whatever color it encounters, such as white, yellow, red, or green, but its essence does not change from being crystal, similarly, although various different thoughts, grasping minds, happiness, suffering, and neutrality arise, in the nature of mind, the essence is the same, changed by conditions, so one's own nature of mind is unique and without end.
Chinese
无余一切显现，能显现任何事物的譬喻是，例如“阿”字，即圣者金刚萨埵显现为财神藏巴拉之身，左手握着装满珍宝的吐宝鼠，如从其中向四面八方降下珍宝之雨，对于具备真正国王的法律，以十善之义来对一切进行法律约束的转轮王的地位，降下七政宝；对于具备婆罗门清净的贤善圣者们的地位，降下各种珍宝金银等五种俗物；对于茨比日雅的荒野之地，降下沙尘和砾石等；对于贫困怛特罗，即贫民种姓的城市，降下食物的残渣，衣服的破布等不想要的受用；对于恶劣种姓的屠夫，即屠夫和罗刹的处所，降下血肉骨骼；对于旃陀罗，即农民普通人的村庄，降下珍珠等零星的珍宝。或者，降下青稞等各种零星的谷物，即使只降下一次珍宝之雨，也因积累福德大小的缘故，如上所述各自显现，同样，六道众生的错觉显现的对境，好坏等高低不同地显现，也是因为自己心性自生之智慧，自己没有认识，八识向外境散乱，被遇到的任何因缘所转变，而显现为那样。为何能被因缘所转变呢？因为心性的自性，对于种姓和部分等，无法认定为实有，是空性，没有被限制在一个范围内，无有偏颇地从一切显现。因为这个理由，所以心性会被任何显现的因缘所转变，能显现为任何事物。错误的显现，实际上没有自性。正确的是，一般来说，众生的意识流有无数种错误的分别，但并非从一开始就具备自性，对于此，有三种“德那”，即有缺陷和需要教导的剩余两种，这是有缺陷的词语，虽然没有自性，但由于六道众生的迷惑，境和有境
English
Appearing from everything without remainder, the example of being able to appear as anything is that, for example, the letter "Ah," that is, the noble Vajrasattva appearing as the body of the wealth deity Jambhala, with his left hand holding a jewel-filled mongoose, like raining down jewels in all directions from it. For the position of the wheel-turning king who possesses the true king's laws and uses the meaning of the ten virtues to impose laws on everything, the seven royal treasures descend; for the position of the virtuous and holy Brahmins who possess purity, various jewels, gold, silver, and other five mundane objects descend; for the wilderness of Tsibiraya, sandstorms and gravel, etc., descend. For the poor Tantra, that is, the city of the poor caste, food scraps, tattered rags of clothing, and other undesirable enjoyments descend. For the evil caste of butchers, that is, the place of butchers and Rakshasas, flesh, blood, and bones descend; for the Chandalas, that is, the villages of ordinary farmers, scattered jewels such as pearls descend. Or, even if various scattered grains such as barley and other precious grains descend, even if only one rain of jewels descends, due to the accumulation of merit, large or small, they appear separately as described above. Similarly, the objects of the illusion of the six realms, good and bad, high and low, appear differently, also because one's own mind, the self-born wisdom, is not recognized by oneself, the eight consciousnesses scatter to external objects, and are transformed by whatever conditions are encountered, and appear as such. Why can it be transformed by conditions? Because the nature of mind itself, for lineage and parts, cannot be identified as real, it is emptiness, not limited to one area, and appears from everything without bias. For that reason, the mind itself can be transformed by whatever conditions appear, and can appear as anything. The appearance of wrong thoughts has no self-nature in reality. Correctly, in general, the mindstream of sentient beings has countless kinds of wrong thoughts, but they are not inherently established from the beginning. For this, there are three "denas," that is, two kinds of defective and needing to be taught. This is a defective word, although it has no self-nature, but due to the delusion of the six realms, the object and the subject
Chinese
由于各自执着的念头，好坏粗细，都在阿赖耶识中积累习气，苏醒的力量所致。比如在浑浊的水中，影像不清晰一样，心自己流动执着，自己消减，虽然恒常在三界中轮回。但不是从心之外产生的，它的意义是，如《幻化网续》中所说，从无始以来，迷惑而产生各种邪念，但心性自生智慧，刹那也没有分离，没有差别。为什么没有分离，没有差别呢？因为以无明为因，烦恼为缘，产生各种迷惑，但因为有清净的体性，所以安立为“忽然”之名。本来没有忽然，在轮回的行境中，显现各种不同时，迷惑最初由此产生。在清净的时候，最终没有到这里。因为心本身显现为各种迷惑的现象，所以称为无差别。上面所说的迷惑，也不是仅仅是迷惑，而是无杂圆满的密意。下乘的诀窍的意义，不迷惑的特征有七种：第一，认为二谛，对轮回涅槃任运自成进行诽谤，就是迷惑。第二，在心性的相续中，轮回涅槃二者所包含的一切法，任运自成地存在，本体无别，比如珍宝，各种需求愿望，本体任运自成地存在一样。如果不知道这样任运自成，有些人认为无明智慧或者轮回涅槃的意义不相容矛盾，轮回涅槃二者的本体无别，任运自成地聚集在一起不合理，下乘特征的人，听信别人的话语。如果这样认为无明智慧或者轮回涅槃二者是不同的基础，互相不相容，从而舍弃无明，证悟智慧，无论什么人这样认为，在他的相续中，比如熊吃树叶果实等，无论吃什么，都不能留在肚子里，全部排泄出去，所以不能起到饱腹的作用一样。无上秘密的这个乘的意义，怎么会有比下乘更殊胜的无别任运自成呢？没有。
English
Due to the clinging to individual perceptions, both good and bad, subtle and gross, all accumulate habitual tendencies in the alaya consciousness, due to the power of awakening. For example, just as images are not clear in muddy water, the mind itself flows and clings, self-diminishing, and although it constantly revolves in the three realms, it does not arise separately from the mind. Its meaning is as stated in the Extensive Magical Net Tantra: From beginningless time, having been deluded, various wrong thoughts arise, but the nature of mind, self-arisen wisdom, has not been separated for even a moment, and is without difference. Why is it not separated and without difference? Because ignorance is the cause and afflictions are the condition, various delusions arise, but because there is a clear essence, it is given the name "sudden." Originally, there is no suddenness. When various different realms of samsara appear, delusion initially arises from this. In the time of purity, it does not ultimately go here. Because the mind itself manifests as various deluded appearances, it is called undifferentiated. The above-mentioned delusions are not merely delusions, but are said to be the complete intention of non-mixture. The meaning of the instructions of the lower vehicles, the characteristics of non-delusion, are seven: First, considering the two truths, to slander the spontaneously accomplished samsara and nirvana is delusion. Second, in the continuum of mind-nature, all the dharmas included in both samsara and nirvana exist spontaneously, and the essence is inseparable, just as in a precious jewel, various needs and desires exist spontaneously in the essence. If some do not understand that it is spontaneously accomplished, they think that ignorance and wisdom, or the meaning of samsara and nirvana, are incompatible and contradictory, that the essence of samsara and nirvana is inseparable, and that it is unreasonable to gather together spontaneously. Even if those who follow the words of individuals characterized by the lower vehicles say so, if they think that ignorance and wisdom, or samsara and nirvana, are different bases, and make them mutually incompatible, and then abandon ignorance and realize wisdom, whatever person thinks this way, in their continuum, just as a bear eats leaves, fruits, etc., of a tree, no matter what it eats, it cannot stay in the stomach and is completely excreted, so it cannot fulfill the function of satiation. How could there be a more supreme, undifferentiated, spontaneously accomplished meaning of this secret, unsurpassed vehicle than the lower vehicles? There is not.
Chinese
对于将轮回和涅槃的体性、自性和识智视为不同的观点进行批判，并说明实际上它们并非不同。从根本上说，由于生起了所有迷惑的事物，导致烦恼是轮回的法，而完全清净则是涅槃的法，这二者的事物并不相同。如果有人说轮回的体性是实有，而涅槃的体性是无有，那么，如果轮回和涅槃从一开始就具有不同的体性，那么按照自宗的观点，就无法断除烦恼，也无法成就需要证悟的果位菩提。因为现在的心仅仅是烦恼，就像煤炭无法变成海螺一样。那么，应该怎样理解呢？心的本性是唯一的，但由于明与不明，才产生了轮回和涅槃。具有烦恼和实有的体性，即具有可被认知的对境，而无有实有和超越意识的菩提心要的意义，其体性是不可认知的。例如，水由于浑浊和清澈的原因，导致影像清晰或不清晰，但水的体性是相同的。如果认为轮回和涅槃各自的自性是确定的，轮回的自性是痛苦，涅槃的自性是安乐，那么，通过闻思修三者的智慧之路来获得圆满正等觉是不可能的。这是为什么呢？因为《幻化网续》中说，认为轮回和涅槃是不同的观点是有过失的。因此，基的法性，即无垢的本性，虽然与作为迷惑和觉悟之因的一切无有分别，但由于迷惑的心不了解其自身是法性之本性，因此认为能知的心和所知之基是不同的，并持二元对立的观点。但事实并非如此。能知的思虑之心本身就是所知之自性，即法性如是。那么，如果说这个心具有各种迷惑的习气，而基本身已经清净了一切迷惑的习气，这种没有见到二元对立之意义的说法，是否被一些追随意识的人认为是真实的呢？对此存在这样的过失：因为这个心和实相之基二者之间没有关联，所以永远无法像之前所说的那样，批判体性和自性不同的观点。如果心和基不是一体，那么就无法断除烦恼并