English
In order to explain, the scattered tantras in the upper and lower sections are gathered by the wisdom of the proximate attainment of the teacher Sangye Sangwa, and the intention of his mind is expressed, and it is vowed to be taught for the benefit of others. That is, vowing to compose based on the tantras, vowing to have necessity and purpose, vowing to indicate briefly, and vowing to have humility, there are four. Here, the first three should be known. Regarding this, it is said in the commentary 'Clear Words': Those who compose for the benefit of others, even for the sake of their lives, will not relax their abilities. Whatever burden a noble person has taken on, they will never abandon it on the path of hardship. This is the connection between vowing and explaining from the perspective of the method of composing instructions and the general indication. Truly, just as taking a drop of water from the great outer ocean possesses all the characteristics of water, gathering this drop of mind from the ocean-like mind-continuum of the tantras that reveal mind as self-appearing wisdom, contains the meaning of the tantras and lacks nothing incomplete. For example, just as the body of a fearless lion cannot be harmed by other wild animals, the words and meanings of this mind-drop are free from the three faults of exaggeration, defamation, and non-prediction. If the essence of mind that reveals mind as self-appearing wisdom is gathered, it is these three: the appearance of the basis of its own nature, the appearance of the result of the Sugata, and the appearance of the path for those to be tamed. The nature of these three is established and determined by distinguishing them as the three divisions of the tantra of words that signify. Since the nature of the signified meaning is one, then what is the fault that causes the nature of the three, basis, path, and result, to appear different? Those who do not recognize their own nature are separated by the appearance of deluded minds, and thus become the three: basis, path, and result. That is, the basis exists in itself, but because it is not recognized due to delusion, it is hidden; the path is traversed as an antidote to that delusion; and when that delusion is cleared, the result is attained. Therefore, the way of including the four—basis, path, result, and the appearance of delusion—is spoken of in all the teachings of the tantras, agamas, and rational instructions spoken by the Victorious Ones, and therefore I will also explain it clearly.
Chinese
如是说。第二，正文分二：计数。第一，教法；正直。密咒金刚乘的建立在于，对于觉悟与未觉悟、偏颇觉悟的支分，四种显现的阐释如下。其中，关于四种显现与三续的总义，分为二：安立意义；通过辩驳问答的方式完全确定。第一，意义是：称为基自性显现之续。基是轮涅一切法的生处；自性是无别、无造作；显现是自证于一切时无碍显现。有时也根据情况称其为续，因为其具足必要且具有关联，所以是续。也就是，它具足基、道、果的功德之必要，并且基与果二者在体性上是相联的，所以是续。如《秘密灯》中所说：“关联和无不遍，具足必要故名续。”所化道之显现续是：通过串习和自性，生起共同和殊胜的五种心，或者能够生起，故为所化；进入并修行故为道；所教与心相符而显现故为显现。也称其为续，因为道使基得以确立，并使果得以显现，从道具有基果功德之必要这一点来说，它与基果二者相关联，所以称为续。果位善逝之显现续是：成熟者为果；无苦且已成熟故为善逝；于证悟之觉性中显现为身与智慧之坛城，故为显现。也称其为续，因为果具有功德，道已圆满，基已显现，从这个角度来说，它具足基道功德的一切必要，因此，果与基道二者在体性上无有混淆，完全关联，所以是续。错觉迷乱之显现是：与二无别相违背而执着为二，故为错觉；于非彼上执为彼，故为迷乱；于业和错觉之识前显现，故为显现。因为它不具有关联和必要，所以是显现，但不是续。第二，辩驳问答是：觉
English
Thus it is said. Second, the main text has two parts: Enumeration. First, the teaching; Straightforward. The establishment of the Secret Mantra Vajrayana lies in clarifying the four aspects of appearance, which are the limbs of realization, non-realization, and partial realization, as follows. Furthermore, regarding the explanation of the general meaning of the four appearances and the three continuities, there are two parts: Establishing the meaning; and Fully determining the limits through refutation and response. First, the meaning is: It is called the continuity of the appearance of the ground-essence. The ground is the source of all phenomena of samsara and nirvana; the essence is inseparable and free from fabrication; the appearance is the unceasing manifestation of self-awareness in all things. It is also called continuity depending on the occasion, because it possesses all necessities and is interconnected, hence it is a continuity. That is, it possesses the necessity of the qualities of the ground, path, and fruit, and the ground and fruit are connected as one in essence, hence it is a continuity. As it is said in the *Secret Lamp*: "Because of connection and non-imperfection, and possessing all necessities, it is called continuity." The continuity of the appearance of the path for those to be trained is: The five minds, common and supreme, are born through habituation and nature, or can be born, hence it is for those to be trained; because it enters and is practiced, it is the path; because the teaching appears in accordance with the mind, it is the appearance. It is also called continuity, because the path establishes the ground and manifests the fruit, and from the perspective that the path possesses the necessity of the qualities of the ground and fruit, it is connected with the ground and fruit, hence it is called continuity. The continuity of the appearance of the Sugata-fruit is: That which is ripened is the fruit; because it is without suffering and fully matured, it is the Sugata; because it appears as the mandala of body and wisdom in the awareness of realization, it is the appearance. It is also called continuity, because the fruit possesses qualities, the path is perfected, and the ground is manifested, and from this perspective, it possesses all the necessities of the qualities of the ground and path. Therefore, the fruit and the ground-path are completely connected without being mixed in essence, hence it is a continuity. The appearance of mistaken delusion is: Because it contradicts non-duality and clings to duality, it is mistaken; because it grasps something as what it is not, it is delusion; because it appears before the mind of karma and mistaken thought, it is appearance. Because it does not have connection and necessity, it is an appearance, but not a continuity. Second, refutation and response is: Awareness.
Chinese
无间断显现是基显吗？如果不是，那么一切自证中无间断显现是自性显现，这样说与之前所说相违。如果是，那么在其上三种显现显现吗？不显现就与无间断显现相违。显现就成了区分三种显现没有必要。如果承认，那么区分就清楚了。如果这样问，回答是，一般来说，就基显是智慧灯的体性而言，三种显现以无间断的智慧力，互不遮蔽、不混杂地完全显现。成就者日之精要说：四种显现的镜子中，轮回涅槃诸法的影像显现，要看就看那个。四种空性的虚空中，轮回涅槃诸法存在，要住就住在那里。四种无别的珍宝中，有三世诸佛的意之宝藏，要信赖就信赖那个。具体来说，就区分而言，三种显现没有好坏不同的显现，因此从那个过失中解脱。与心意相符的显现是所化众生的显现吗？如果不是，从广大的八种分类中说，法界遍及一切，无上乘不可思议，所说的也是各自在自证心中显现而已，这样说与之前所说相违。如果是，那么修持它能获得密咒究竟的果位吗？如果不能获得，那么修持诸道就变得没有意义。如果承认，那么第十三品中说，通过闻思修的瑜伽，自生一切自然成就，这样说就相违了。如果能获得，那么外道断常也能获得了。如果承认，那么道次第中说，无论执着于常断哪一边，都说是偏离了意义的精髓，这样说就很清楚了。如果这样问，回答是，教法与心意相符是道显，因此能获得果位，但是外道断常是偏离佛教而走向邪见的观点，因此没有那个过失。证悟的觉性显现为身和智慧的坛城，是果显吗？如果不是，广大品中说，殊胜身金刚光显现，相应的智慧是自显，这样说就相违了。如果是，那么任运成就持明者
English
Is the unceasing appearance the ground appearance? If not, then the unceasing appearance in all self-awareness is the appearance of self-nature, which contradicts what was said before. If it is, then do the three appearances appear on it? If they do not appear, it contradicts the unceasing appearance of awareness. If they appear, then the division into three appearances becomes unnecessary. If you admit it, then the distinction is clear. If you ask this, the answer is that, in general, in terms of the ground appearance being the essence of the wisdom lamp, the three appearances appear completely with unceasing wisdom power, without obscuring or mixing with each other. The essence of the accomplished Nima said: In the mirror of the four appearances, the images of the dharmas of samsara and nirvana appear, look at that if you want to see. In the sky of the four emptinesses, the dharmas of samsara and nirvana exist, stay there if you want to stay. In the jewel of the four indivisibilities, there is the treasury of the intention of the Buddhas of the three times, trust in that if you want to trust. Specifically, in terms of distinction, the three appearances do not have different appearances of good and bad, so they are freed from that fault. Is the appearance that accords with the mind the appearance of those to be tamed? If not, from the vast classification of the eight types, it is said that the dharmadhatu pervades all, the unsurpassable vehicle is inconceivable, and what is said is only that it appears in each self-aware mind, which contradicts what was said before. If it is, then can one attain the ultimate fruit of mantra by practicing it? If one cannot attain it, then practicing the paths becomes meaningless. If you admit it, then in the thirteenth chapter it says, "Through the yoga of hearing, thinking, and meditation, everything arises spontaneously and is naturally accomplished," which contradicts it. If one can attain it, then the eternalist and nihilist heretics can also attain it. If you admit it, then the Lamrim says, "Whichever of the two, eternalism or nihilism, one clings to, it is said to deviate from the essence of meaning," which is clear. If you ask this, the answer is that the teaching that accords with the mind is the path appearance, so one can attain the fruit, but the eternalist and nihilist heretics have deviated from Buddhism and gone to wrong views, so there is no such fault. Does the realization of awareness appear as the mandala of body and wisdom, is it the fruit appearance? If not, the extensive chapter says, "The supreme body, the vajra light, appears, the corresponding wisdom is self-appearance," which contradicts it. If it is, then the spontaneously accomplished vidyadhara
Chinese
答：因为是最终的果位。路程中说：显现文字轮。因此这样说。如果认为路程者很明显，那么最终的路程和最终的果位仅仅是身和智慧的显现。任运持明是路程者，所以还有习气的障碍。因此与佛有差别。经验之灯中说：全知如镜观照法，境与知量与胜者同，唯以习气作区分。因此从那个过失中解脱。从二元对立中返回并执着为二元，是错觉还是不是错觉？如果不是，秘密藏中说：如何世间错觉法，无明分别的能取所取，外内缘起二元转，感受不合意的苦乐。这样说就矛盾了。如果是，众生相续中有两个识流就太过分了。如果承认，幻化之镜中说：众生不具二识流。这样就很明显了。回答是：第一刹那从二元对立中返回。第二刹那执着为二元并且是错觉，因此，众生相续中有两个识流的过失是没有的。又是，四种显现是一还是他？回答是：四种显现本体从如来藏中没有动摇是一。自相是：基础是不证悟但不迷惑。迷惑是不证悟而迷惑。路程是证悟却迷惑。果位是证悟而不迷惑，所以体相各不相同。这样四种显现数量确定的理由是：显现四种比数量多就多余了。因为所知的一切法没有不包括在四种显现中并且没有不齐全的。又是，显现四种比数量少就不行。如果没有自性显现，就没有错觉解脱二者的共同基础的处所的过失。如果没有所化众生的显现，众生就没有界和分，并且没有佛法的显现的过失。如果没有果位的显现，所化众生行道就没有意义的过失。如果没有错觉的显现，轮回的法就从根本上没有了。第二，详细讲述分为四：自性显现和，错觉显现和，所化众生的显现和，