English
Superimposition. If one seeks for something in what is non-existent, there are two things: superimposition and defamation. Although it is said that the two, the existence and non-existence of the basis of error below, and the two errors are the same in meaning, it is not reasonable. Because here, one grasps at one aspect by looking at the meaning of the basis itself, and superimposes. If one rejects the appearance of the unlocalized, it is defamation. The existence and non-existence of the basis of error below is grasping ignorance as real, and it is thought that ignorance is completely non-existent in the nature of the basis. If one seeks in the two, existence and non-existence, then if definite knowledge is not born, then it will become unstated, because it is said in the extensive scripture. Therefore, in the nature of self-awareness, the mind of enlightenment, all the phenomena of samsara and nirvana abide spontaneously, and if one makes affirmations and negations on one side of existence and non-existence, it is the mind of a fool. In the meaning of non-duality, grasping at spontaneous perfection as one side is delusion. Straightforward. Because affirmation and negation of existence and non-existence is the mind of a fool, therefore, although all phenomena are the suchness of the mind, spontaneously perfect, all the objects of illusion of the Mind-Only school of the causal vehicle are appearances examined through the three gates of mental constructs, and the mind is empty. The dependent arising of pure and impure, the appearance of samsara and nirvana in knowing and not knowing, and the immutable perfect reality abides in the nature of the dharmadhatu, and the non-inverted perfect reality is the manifestation of that nature, with seeds. Thus, by distinguishing between the three, the completely imputed, the dependent, and the perfect, one thinks that appearance is mind, mind is self-aware and self-luminous, purified from delusion, and one thinks that spontaneous perfection is on the ultimate emptiness, is it similar to the spontaneous perfection of secret mantra? It is not similar, because everything is in the nature of spontaneous perfection, and there is no need to divide it into three characteristics. Because there is no division into three, therefore, although it is non-dual, it is not in meaning, it is not like making two into one, but it is thought that from the beginning, samsara and nirvana are spontaneously perfect and non-dual. Then, if one divides it into three characteristics, if one thinks it is self-aware and self-luminous, then the realization of Mind-Only, even the ultimate of Madhyamaka, which is inexpressible, unthinkable, and beyond mind, you will not establish it in the Mind-Only continuum, because it is non-conceptual. How does secret mantra think? The wisdom of the mind's own arising, with the knowable samsara and nirvana
Chinese
通过对所有由...总结的法进行扩展，一切都自然成就。其原因是，心性的自性与所知轮涅的一切法无别而存在，那么中观也这样认为，是否相同呢？不相同。例如，如同四种不存在一样，空性也安住在离戏的境界中，但也没有无别显现。哪四种不存在的基呢？如同四种不可能的法一样，本来就不存在，如同中观完全不住一样，世俗谛和胜义谛本来就不成立，这样认为。如同有为法瓶子一样，坏灭后不存在，如同瑜伽行派一样，有识无识产生轮涅，迷惑坏灭后认为是胜义谛。如同具有不同体性的事物一样，一个中没有另一个。经部行中观，世俗谛和胜义谛二者不同而空。如同遮止因后没有果一样，遮止后不存在，如同声闻缘觉一样，遮止因分别念后，将无分别作为空性来成立，他们这样认为，因为他们认为空性是片面的，所以不理解密宗无别的意义。关于迷惑和不迷惑的体性的场合，需要取用七个地界的目的。༈ 基于自性显现之续的词义有两种：一、计算，显现的词义；二、正直，由于本来就两种真谛无别，因此没有世俗谛的破立，胜义谛的成立，本来就超离言思。因为所知轮涅一切都是智慧自显现。无明智慧或胜义谛世俗谛，不能用道路的智慧分别观察，因为轮回也是基智慧自显现，涅槃也是基智慧自显现。例如，如同如意宝和如意树能产生各种所需所欲一样，基心性的自性中轮涅无别而存在。如果像语言一样分别认为两种真谛不同，那就是对密宗无别的意义迷惑而不理解。因此，两种真谛无二又是怎样的呢？如同天空和彩虹云彩无别显现一样，显现世俗谛和空性胜义谛，全部都是心性自明，无别地自性自然地显现为轮涅二者而显现。
English
By expanding all the dharmas summarized by ..., everything abides in spontaneous perfection. The reason for this is that the nature of mind itself abides inseparably from all the dharmas of knowable samsara and nirvana. If the Madhyamaka also holds this view, is it the same? It is not the same. For example, like the four non-existences, emptiness abides in a state free from elaboration, but there is no inseparable manifestation either. What are the four bases of non-existence? Like the four impossible dharmas, they are non-existent from the beginning. Just as the Madhyamaka does not abide at all, it is believed that conventional and ultimate truths are not established from the beginning. Like a compounded vase, it does not exist after disintegration. Like the Yogacara, samsara and nirvana arise from consciousness and non-consciousness, and after the delusion disintegrates, it is considered the ultimate truth. Like substances with different characteristics, one does not exist in the other. The Madhyamaka of the Sutra school, conventional and ultimate truths are different and empty. Like the absence of a result after the cause is blocked, it does not exist after being blocked. Like the Hearers and Solitary Realizers, after blocking the cause of conceptual thought, they establish non-conceptualization as emptiness. They believe that emptiness is one-sided, so they do not understand the meaning of the inseparable tantra. In the context of the characteristics of delusion and non-delusion, the purpose of taking the seven grounds should be adopted. ༈ There are two definitions of the continuum of the ground's self-existing appearance: enumeration, the definition of appearance; and directness, because the two truths have been inseparable from the beginning, there is no refutation of the conventional and no establishment of the ultimate, and it is originally free from speech and thought. Because all knowable samsara and nirvana are the self-appearance of wisdom. Ignorance and wisdom, or ultimate and conventional truths, cannot be examined separately by the wisdom of the path, because samsara is also the self-appearance of the ground wisdom, and nirvana is also the self-appearance of the ground wisdom. For example, just as a wish-fulfilling jewel and a wish-fulfilling tree produce various needs and desires, samsara and nirvana abide inseparably in the nature of the ground mind. If one conceptually distinguishes the two truths as different, just as they sound, it is a delusion and a misunderstanding of the meaning of the inseparable tantra. Therefore, how are the two truths non-dual? Just as the sky and rainbow clouds appear inseparably, appearance, the conventional truth, and emptiness, the ultimate truth, are all the self-clarity of mind, and naturally and inseparably appear as the two, samsara and nirvana.
Chinese
那么，自性显现是如何的呢？虽然了知者的心识主体和所知境的客体，未被考察为异体的法界体性之自性，未曾动摇。但所知不混杂而各自显现，且显现为各自业力相应的形象，如此之意义即为自性显现，如幻化网中所说，故以教证。将此意义在此引述并阐释，理解也容易。那么，当错觉显现为轮回时，是从基之法性中动摇了吗？并非从法性自身动摇，当执取与能取颠倒显现时，那本身即是正确的法性。为何呢？因为无明本身显现为智慧，烦恼痛苦本身即是菩提殊胜佛陀的意旨，如广大经典中所说之意义。无明并非转化后从别处生出智慧，譬如，当灯火明亮时，黑暗并未被抛弃到别处，黑暗的自性本身不具备，故黑暗本身显现为光明，但愚者以理由认为黑暗是黑色，光明是明亮，二者交替显现而执取，如同无明与智慧二者，错认为异体而生起二取分别。而智者密咒士，如同不视黑暗与光明二者为本质各异的差别，轮回与法性也同样不是本质各异的。那么，如果错觉本身即是法性，那么众生就不需要获得佛果，道之闻思修三者岂非变得无意义了吗？并非如此，虽然心性显现为各种错觉，但心性自身的体性中，错觉从未成立，是与一切分离的。譬如，如曼陀罗花，不白而无黑色之过失的意义。虽然基之安住方式自身的体性中，没有轮回与涅槃的名称，但安住称为基，未证悟称为错觉，证悟称为道，究竟称为果，佛陀，如此称谓。༈ 续部的定义，以及。真实。基之自性显现本身，有时称为续部，因为凡是具备所需且具有关联的，即是续部。如何理解呢？因为基具备了所知本来具有之所需，且基与道二者以能知与所知关联。
English
Then, how is the self-nature appearance? Although the self-nature of the Dharmadhatu essence, where the knowing mind-subject and the object of knowledge are not examined as different entities, has not moved. But the knowable appears separately without being mixed, and appears as forms corresponding to their respective karma, such a meaning is called self-nature appearance, as stated in the Magical Net, hence with scriptural proof. This meaning is quoted and explained here, and it is easy to understand. Then, when illusion appears as samsara, does it move from the basis of Dharmata? It does not move from Dharmata itself, when grasping and grasper appear reversed, that itself is the correct Dharmata. Why? Because ignorance itself appears as wisdom, affliction and suffering itself is the intention of the supreme Buddha of Bodhi, as the meaning stated in the extensive scriptures. Ignorance does not transform and generate wisdom from elsewhere, for example, when the lamp is bright, darkness is not abandoned elsewhere, the nature of darkness itself does not possess, so darkness itself appears as light, but fools think that darkness is black and light is bright, and the two appear alternately and grasp, like ignorance and wisdom, mistakenly thinking that they are different entities and arising dualistic distinctions. And wise mantra practitioners, like not seeing darkness and light as different in nature, samsara and Dharmata are also not different in nature. Then, if illusion itself is Dharmata, then sentient beings do not need to attain Buddhahood, and the three of hearing, thinking, and meditating on the path become meaningless? It is not so, although the nature of mind appears as various illusions without being abandoned, but in the nature of mind itself, illusion has never been established, it is separated from everything. For example, like the meaning of the white lotus, not white but without the fault of black. Although in the nature of the basis's abiding mode itself, there is no name of samsara and nirvana, but abiding is called the basis, non-realization is called illusion, realization is called the path, ultimate is called the fruit, Buddha, so called. ༈ The definition of Tantra, and. True. The appearance of the basis's own nature itself, is sometimes called Tantra, because whatever possesses the necessary and has a connection, is Tantra. How to understand? Because the basis possesses the necessary of the knowable originally possessed, and the basis and the path are related as knower and knowable.
Chinese
虽然寂静和果位二者本体自性相关联，但为了驳斥持有偏见和固执己见的人，这个表达的词句体系虽然混乱，但实际上是满足了需要的。具有基、道、果三种关联的意义的怛特罗（tantra），就叫做续。上面所说的道和果的混乱与完整，也像是道的次第和，如果考察其意义，就好像是佛法完整一样。这是否是书写上的错误，需要考察。实际上，道和果的佛法等存在于自身是基，证悟是道，显现出来是果。道次第中说：除此之外没有其他可获得的，一切都已成熟，不是行进，那本身就是道的自性。这样说的。༈ 。章节的名称和，正直。自性是远离矫饰和篡改的。显现是自明觉的能量不间断地显现。由于满足需要且具有关联，因此章节是断定续的词义并设定界限的，所以章节是最初的计数的意思。༈ 。错觉的显现分为两种：正文和章节的名称。第一种分为两种：计数，教导和，正直。关于错觉的基础、错觉的方式和错觉的自性这三者的总结词，必须通过下面的详细解释来理解错觉的意义。详细解释。这有三种，即错觉的基础、错觉的方式和自性。第一种有五种：计数，基础是远离增益和诽谤的，和，正直。六道众生的所有心性，就像珍宝一样，虽然马和大象等不是自身固有的，但却能产生各种需求，同样，心对白色、红色等事物的错觉，虽然不是自身固有的。但六道众生按照各自的想法，从显现中，认为有错觉的基础，因此心与概念分离，没有分离，因此各种错觉显现，因此远离了认为存在而增益，认为不存在而诽谤，心性不混杂地完全存在于其中。༈ 。由于存在错觉的基础而产生错觉的过失，和，正直。对原本不是自身固有的错觉的基础，认为是存在的增益，由此控制，认为错觉是自身固有的，这种片面的人