English
Criticizing the view that the essence, nature, and wisdom of samsara and nirvana are different, and showing that in reality they are not different. Fundamentally, because all deluded things arise, afflictions are the dharma of samsara, and complete purification is the dharma of nirvana, these two things are not the same. If someone says that the essence of samsara is existent, and the essence of nirvana is non-existent, then, if samsara and nirvana have different essences from the beginning, then according to one's own tenets, it is impossible to abandon afflictions and achieve the fruit of enlightenment that needs to be realized. Because the present mind is only affliction, just as coal cannot turn into a conch shell. So, how should it be understood? The nature of the mind is one, but due to clarity and non-clarity, samsara and nirvana arise. The essence of afflictions and existence, which has a cognizable object, is the same as the meaning of the heart of enlightenment, which is non-existent and beyond consciousness, whose essence is unrecognizable. For example, due to the causes of turbidity and clarity in water, the image appears clear or unclear, but the nature of the water is the same. If it is thought that the respective natures of samsara and nirvana are fixed, that the nature of samsara is suffering, and the nature of nirvana is happiness, then it is impossible to attain perfect and complete enlightenment through the path of wisdom of hearing, thinking, and meditating. Why is that? Because the Tantra of the Net of Illusion says that there is a fault in thinking that samsara and nirvana are different. Therefore, the nature of the ground, the stainless essence, although it is inseparable from all that is the cause of delusion and awakening, because the deluded mind does not understand that it itself is the nature of the dharma, it thinks that the knowing mind and the base of the known are different, and holds a dualistic view. But that is not the case. The thinking mind that knows is itself the nature of the known, that is, the suchness of the dharma. So, if it is said that this mind has various habits of delusion, and the ground itself has purified all habits of delusion, is this statement, which has not seen the meaning of non-duality, considered true by some who follow consciousness? There is such a fault in this: because there is no connection between this mind and the base of reality, it is never possible to criticize the view that essence and nature are different, as mentioned earlier. If the mind and the base are not one, then it is impossible to abandon afflictions and
Chinese
由于我无法实现菩提，也无法用正确的道路来纠正，因此认为基础智慧是不同的，并声称获得果实是不真实的。那么，什么是真实的呢？就是那不分别的智慧，基础的自性，与分别的智慧的心识之流一同存在。通过教理和理证，无法舍弃邪见的例子和意义，以及正直。所有所知的法，外在的五大是五母，内在的五蕴是五父，中间的五种识是五智的勇士和佛母，或者说是界清净，智慧清净。也被称为大清净。不是通过消除某种事物来实现清净，而是在显现迷乱的蕴、界、处，显现和体验的时候，就是清净的时候，如幻化网经中所说，因此这个邪见的意识是无法舍弃的，因为它没有动摇正确的实相，就像大种显现的例子一样，当天空显现出云彩和彩虹等各种景象时，即使显现，天空本身也会寂静，并且在天空本身中寂静，因此自性天空自然而然地安住于空性中，就像没有差别一样。直接区分二谛智慧的过失，以及正直。某些从密宗中分离出来的口诀，如果有人认为因的乘比一切境和有境的世俗迷乱与胜义无别，那么胜义就没有定义。因此，如果区分二谛，胜义的特征就是从无明迷乱中清净，清澈且远离遮蔽和戏论，因此是清晰的。如果有人认为任何被认为是清净的世俗特征都是胜义，并且在清净的思维中有世俗迷乱，那么分别显示二谛就是分别念的智慧所考察的，而不是证悟超越智慧的法性之义。执着于二谛的字面意义是错误的，不执着于字面意义则不错误的比喻和意义，以及正直。那些没有区分密宗无上义的智慧力量，并且追随文字的人，声称密宗的续部经典中讲述了三清净和双运，或者四双运，因此世俗迷乱必须转变为胜义，所以将清净和不清净分为两种，这是追随字面意义。
English
Because I cannot achieve Bodhi, nor can I correct it with the right path, therefore, claiming to attain the result by considering the base wisdom as different is not true. So, what is true? It is that non-discriminating wisdom, the nature of the base, exists together with the mind stream of discriminating wisdom. Through scripture and reasoning, there is no abandoning of the example and meaning of wrong views, and straightforwardness. All knowable dharmas, the outer five elements are the five mothers, the inner five aggregates are the five fathers, and in between, the five consciousnesses are the heroes and heroines of the five wisdoms, or the realm is pure, the wisdom is pure. It is also called great purity. It is not that purity is achieved by eliminating something, but when the confused aggregates, realms, and sources appear and are experienced, that is the time of purity, as stated in the Mayajala Tantra, therefore, this consciousness of wrong views cannot be abandoned because it has not moved from the correct reality, just like the example of the manifestation of the great elements, when clouds and rainbows and various phenomena appear in the sky. Even if they appear, the sky itself will be peaceful, and it will be peaceful in the sky itself, so the nature of the sky naturally abides in emptiness, just like there is no difference. The fault of directly distinguishing the two truths with wisdom, and straightforwardness. Some instructions separated from the secret mantra, if someone thinks that the mundane delusion, which is the object and subject of the causal vehicle, is inseparable from the ultimate, then the ultimate does not need a definition. Therefore, if the two truths are distinguished, the characteristic of the ultimate is that it is purified from the delusion of ignorance, clear and free from obscurations and elaborations, so it is clear. If someone thinks that whatever is considered pure as a mundane characteristic is the ultimate, and there are mundane delusions in the pure mind, then showing the two truths separately is examined by the wisdom of discrimination, and it is not the realization of the meaning of the dharma nature that transcends wisdom. Holding onto the literal meaning of the two truths is wrong, and not holding onto the literal meaning is not wrong, the metaphor and meaning, and straightforwardness. Those who have not distinguished the power of wisdom in the meaning of the highest secret mantra, and who follow the words, claim that the tantric scriptures of the secret mantra speak of the three purities and the union of two, or the four unions, so the mundane delusion must be transformed into the ultimate, so dividing purity and impurity into two is following the literal meaning.
Chinese
如果认为器情世间等不清净的，通过清净而成为三种清净，认为轮回涅槃好坏不平等的，通过清净而成为平等二者，认为境心二取清净后成为无二，仅仅依靠经文的字面意思，执着于言辞之见，并且想要生起与此相应的修行方式，那是不可能生起的。就像恒河边的贱民一样，因为福报浅薄，觉得香气是不洁净的，觉得丝绸是荆棘。即使远离了食物、衣服和享受的受用之处，却像渴望食物、财富和享受一样痛苦。虽然心性本然智慧的境界中轮回涅槃无有分别，却超越不了这个错乱的念头，如果认为智慧是从别处生起的，那就是被二取分别念所欺骗，不明白无分别。虽然心性轮回涅槃任运成就的境界中，没有另外可获得的果，远离希求和疑虑，却认为能从别处获得名为佛的良好果实，如果像夜间吃剩饭的声音一样执着，那就是错乱。不执着就不会错乱，通过什么来了解呢？就像恒河边的贱民觉得不洁净，没有福报的人觉得是香气一样。就像他所见到的，即使放在荆棘中，有福报的人也会觉得是衣服一样。如果通达轮回涅槃的一切法，在自证菩提心的体性中任运成就，那就是圣教，远离增益、诽谤、未授记的过失，并且被认为是通达佛陀密意的量。寻找存在与不存在二者都是错乱。正直。因为基位实相的体性中，任何事物都不是单方面成立的。如果执着于轮回涅槃的片面观点，并从可衡量的角度去寻找，那就是增益。增益于什么呢？增益于基，也就是法界，在它的体性中没有成立任何事物，却增益为存在。虽然无有偏颇，一切法任运成就，却认为轮回涅槃根本没有成立，并从不可衡量的角度去寻找，那就会变成诽谤。诽谤什么呢？诽谤一切法任运成就而存在。此外，关于增益八种和诽谤十种的详细解释，应当按照道次第来了解。有些人认为，在基的阶段，如果从存在的事物中去寻找，那
English
If one thinks that the impure realms and beings are purified and become the three purities, and that samsara and nirvana, good and bad, are unequal, and that through purification they become the equal two, and that the dualistic grasping of objects and mind is purified and becomes non-dual, and if one relies only on the literal meaning of the scriptures, clinging to verbal views, and desires to generate a practice that corresponds to this, then it will not arise. Like a person from the Ganges who is impure, because of little merit, they find the scent of incense unclean and see silk as thorns. Even though they are separated from the objects of enjoyment such as food, clothing, and possessions, they suffer like the example of craving for food, wealth, and enjoyment. Although samsara and nirvana are inseparable in the state of mind's own natural wisdom, they cannot transcend this deluded mind. If one thinks that wisdom arises separately, then one is deceived by dualistic thoughts and does not understand inseparability. Although in the state of mind's own spontaneously accomplished samsara and nirvana, there is no separate fruit to be obtained, and one is free from hope and doubt, if one thinks that a good fruit called Buddha can be obtained separately, and clings to it like the sound of eating leftovers at night, then that is delusion. Not clinging is not delusion. How does one know this? Just as a person from the Ganges sees impurity, and a person without merit sees the scent of incense. Just as he sees it, even if it is placed among thorns, a person with merit sees it as clothing. If one realizes that all the phenomena of samsara and nirvana are spontaneously accomplished in the essence of self-awareness, bodhicitta, then that is scripture, free from the faults of exaggeration, denigration, and non-prediction, and it is established as a measure of understanding the Buddha's intention. Searching for both existence and non-existence is delusion. Straightforward. Because nothing is established unilaterally in the essence of the ground's reality. If one clings to a one-sided view of samsara and nirvana and searches from the perspective of what can be measured, then that is superimposition. What is superimposed? Superimposing on the ground, that is, the dharmadhatu, in whose essence nothing is established, yet one superimposes existence. Although all phenomena are spontaneously accomplished without bias, if one thinks that samsara and nirvana are not established at all and searches from the perspective of what cannot be measured, then that becomes denigration. What is denigrated? Denigrating the fact that all phenomena exist as spontaneously accomplished. Furthermore, the detailed explanations of the eight types of superimposition and the ten types of denigration should be understood according to the stages of the path. Some people think that in the stage of the ground, if one searches from what exists,
Chinese
妄加分别。如果于无中求有，则有妄加诽谤二者。虽然说下文的错乱之基的有无二者与错乱二者意义相同，但不合理。因为，此处是观察基的意义本身，执著于一方面而妄加分别。如果遮止无有方所的显现，则是诽谤。下文的错乱之基的有无，是执著无明为实有，并且认为基的自性中根本没有无明。如果于有无二者中寻求，则若未生起定解，那就会变成不记说，因为广经中如是宣说的缘故。因此，在自证智菩提心的自性中，轮涅的一切法皆任运而住，如果于有无一方面作破立，则是愚者的心。于意义无别中，执著任运成实为一方面，是错乱。正直。因为有无破立是愚者的心，所以，虽然一切法是心的真如任运成实，但因地的唯识宗的错乱显现的一切境，以心所遍计的三门观察的显现是心，并且心是空性的。清净与不清净的依他起，于明与不明而显现轮涅二者，以及无有变化的圆成实是法界自性安住，以及无有颠倒的圆成实是彼性现前，具有种子。如是，以分别遍计所执、依他起、圆成实三者的方式，认为显现是心，心是自证自明，从错乱中清净，于胜义空性之上认为任运成实，与秘密真言的任运成实相似吗？不相似，因为一切于任运成实之性中，分为三种自性，那些是没有的。因为没有分为三种，所以，虽然无别，但意义上是没有的，不是像二者合一那样，而是认为从本初轮涅任运成实无别。那么，如果分为三种自性，如果认为是自证自明，那么唯识宗的证悟，甚至于中观的胜义不可言说、不可思议、超离分别，你也不会安立于唯识宗的相续中，因为是不分别的。秘密真言如何认为呢？心性自生的智慧，以所知轮涅的