English
Answer: Because it is the ultimate fruition. It is said in the stages of the path: "Manifesting the wheel of letters." Therefore, it is said so. If it is thought that the path practitioner is obvious, then the ultimate path and the ultimate fruition are only the appearances of body and wisdom. The spontaneously accomplished vidyadhara is a path practitioner, so there are still obscurations of habitual tendencies. Therefore, there is a difference from the Buddha. It is said in the Lamp of Experience: "The all-knowing mirror contemplates the Dharma, the realm and the measure of knowledge are the same as the Victorious One, only distinguished by habitual tendencies." Therefore, one is liberated from that fault. Is it an illusion or not, to turn away from non-duality and grasp at duality? If not, it is said in the Secret Essence: "How are the illusory dharmas of the world, by the grasping and apprehended of ignorance and conceptualization, the outer and inner interdependent arising revolve in duality, experiencing unpleasant suffering and happiness." Saying this is contradictory. If it is, it would be too much for sentient beings to hold two streams of consciousness. If you admit it, it is said in the Mirror of Illusion: "Sentient beings do not hold two streams of consciousness." This is clear. The answer is: The first moment turns away from non-duality. In the second moment, one grasps at duality and it is an illusion, therefore, there is no fault of sentient beings holding two streams of consciousness. Also, are the four appearances one or different? The answer is: The essence of the four appearances is one, without moving from the Tathagatagarbha. The self-aspect is: The ground is unawakened but not deluded. Delusion is unawakened and deluded. The path is awakened but deluded. The fruit is awakened and not deluded, so the aspects are different. The reason for the definite number of four appearances is: If there are more than four appearances, it is superfluous. Because all knowable dharmas are not included in the four appearances and there is nothing incomplete. Also, it is not permissible to have fewer than four appearances. If there is no nature appearance, there is a fault of not having the place of the common ground of delusion and liberation. If there is no appearance of those to be tamed, sentient beings have no realm and no part, and there is a fault of no appearance of the Dharma. If there is no appearance of the fruit, there is a fault that the path of those to be tamed becomes meaningless. If there is no appearance of delusion, the Dharma of samsara is fundamentally non-existent. Secondly, the detailed explanation is divided into four: the nature appearance, the delusion appearance, the appearance of those to be tamed, and the
Chinese
是如来藏的显现。第一部分分为两点：正文和名称的意义。第一部分有四点：计数。第一点是显示自性任运成就，以及四种显现中首先显示的基，自性显现的意义是：清净是空性的自性，胜义谛；觉悟是显现的自性，世俗谛，如幻；心无二的自性，它存在于哪里呢？存在于猛咒业的众多有情的心续中，也就是一切众生的心续中。它又存在于哪里呢？即使与显现为颠倒分别的自性同时存在，但由于无明而无法认识，被烦恼所束缚，显现出六道轮回和涅槃的差别时，也像用金子做成的任何形状，其本质都是金子一样，无二之义，远离因缘的自生，没有遮蔽，因此在智慧的自性中，轮回和涅槃的一切法都显现为基上的觉性，所以没有差别，是相同的。《次第三经》中说：“一切自性皆是心，如金之例无二致。”意思是说，自生的智慧也是轮回和解脱，涅槃二者的本体。例如，镜子形成和污垢形成没有差别一样。轮回、涅槃、无明、智慧，在相互的觉性无碍显现中，没有舍弃和取舍。对于密咒的意义没有开悟，被幼稚的因明学派认为无明只是轮回的基础和涅槃的所依，而说成是差别。但是，通达无二之义的密咒师认为，轮回和涅槃本来就是原始清净任运成就，无二之义，是超越言语和思维的。
English
It is the appearance of the Tathagatagarbha. The first part has two points: the text and the meaning of the name. The first part has four points: counting. The first point is to show that the essence is spontaneously accomplished, and the basis of the first of the four appearances is the meaning of the nature of appearance: purity is the nature of emptiness, the ultimate truth; awakening is the nature of appearance, the conventional truth, like illusion; the nature of mind without duality, where does it exist? It exists in the mindstream of many sentient beings of fierce mantra karma, that is, in the mindstream of all beings. Where does it exist? Even if it exists simultaneously with the nature that appears as inverted discrimination, it is not recognized due to ignorance, and is bound by afflictions, and when the differences between the six realms of samsara and nirvana appear, it is like any shape made of gold, its essence is the same as gold, the meaning of non-duality, the self-born free from causes and conditions, without obscuration, so in the nature of wisdom, all the dharmas of samsara and nirvana appear as the awareness on the basis, so there is no difference, it is the same. The Three Successive Scriptures say: "All natures are mind, like the example of gold, there is no difference." It means that self-born wisdom is also the nature of both samsara and liberation, nirvana. For example, just as the formation of a mirror and the formation of dirt are no different. Samsara, nirvana, ignorance, and wisdom, in the unobstructed appearance of mutual awareness, there is no abandonment or adoption. Those who have not awakened to the meaning of the secret mantra are considered by the naive logicians to be ignorant, only the basis of samsara and the support of nirvana, and are said to be different. However, the secret mantra masters who understand the meaning of non-duality believe that samsara and nirvana are originally primordially pure and spontaneously accomplished, the meaning of non-duality, which transcends words and thoughts.
Chinese
由于无法通过心智来衡量，为什么呢？因为产生轮回的基础和涅槃所依赖的根本，在自续中并不存在，而是自性空性。在其中，雄性、雌性和非雌非雄的种类各不相同，白色、黄色等颜色各异，圆形、方形等形状也无法在一个方向上确定。虽然不存在，但智慧和能力却无碍地在内外一切器情万物中自然显现。此外，自性成就的体性在《幻化网根本续密心》中被揭示：“轮回之时，没有能取和所取的束缚；超越之时，也没有从不存在中解脱者。”在原始清净的体性中，从原始之初就自然成就并圆满了身和智慧，这就是不变的佛陀，也是不兴衰的法。因此，基的自性续的体性，无明和智慧这二者，仅仅是基础显现，并没有差别。例如，晴朗的天空是空性的，云彩在其上驻留并显现时，天空并没有移动。第二，不同显现中自性成就的同一心性，可以无限地显现为任何事物的比喻和意义。正直。例如，清澈透明的水晶，呈现出任何被展示的颜色，但水晶的本质并没有改变。同样，虽然显现出好坏念头和能取所取等许多不一致之处，但菩提心本身在本质上是同一的，因此，自己的心在好坏想法的形象上没有尽头地显现在一切事物中。《意旨汇集续》中说：“无垢的水晶球，与何物相遇，就显现为何物的装饰。同样，清净的心性，也显现为被善恶所染。”如是说。第三，显现为任何事物，也是由于因缘的转变而可以显现的比喻、意义和事物。正直。例如，阿雅，即圣者金刚萨埵，显现为财神藏巴拉的形象，左手拿着装满珍宝的鼬鼠袋，从四面八方降下珍宝之雨。因此，转轮王的如法统治，具备十善，在意义的处所，降下七宝王政。在婆罗门圣者，即贤善之人的处所，降下各种珍
English
Since it cannot be measured by the mind, why is that? Because the basis for generating samsara and the root upon which nirvana depends do not exist in their own right, but are empty by nature. In it, the categories of male, female, and neuter are distinct, and colors such as white and yellow are different, and shapes such as round and square cannot be determined in one direction. Although they do not exist, wisdom and ability manifest unhindered in all outer and inner phenomena. Furthermore, the nature of spontaneous accomplishment is revealed in the Secret Heart of the Root Tantra of the Magical Net: "In the time of samsara, there is no bondage of grasping and being grasped; in the time of transcendence, there is no liberator from non-existence." In the nature of primordial purity, the spontaneously accomplished and perfected body and wisdom from the very beginning are the unchanging Buddha, and that is also the Dharma that does not rise or fall. Therefore, in the nature of the ground's self-existing continuum, ignorance and wisdom are merely different appearances of the ground, without any real distinction. For example, when the clear sky, which is emptiness, is occupied by clouds and they appear, the sky does not move. Second, the example and meaning of the single mind, spontaneously accomplished in its diversity, which can appear as anything without limit. Straightforward. For example, a clear crystal of any kind takes on the color that is shown to it, but the essence of the crystal does not change. Similarly, although many different kinds of good and bad thoughts and grasping appear, the essence of the mind of enlightenment is the same, and therefore one's own mind manifests endlessly in all things in the form of good and bad thoughts. As it says in the Tantra of the Collection of Intentions: "An immaculate crystal ball, whatever it meets, appears as its ornament. Likewise, the pure nature of mind appears as if stained by virtue and vice." So it is said. Third, the example, meaning, and reality of how anything can appear, also due to being transformed by conditions. Straightforward. For example, Arya, the noble Vajrasattva, appears as the form of the wealth deity Jambhala, holding a mongoose bag filled with jewels in his left hand, raining down jewels in all directions. Therefore, in the place of the righteous rule of the wheel-turning king, endowed with the ten virtues, the seven royal treasures descend. In the place of the noble Brahmin, that is, the virtuous person, various treasures
Chinese
大如金银等五种显现，在饿鬼之处，见到沙尘和瓦砾；在贫民种姓的城市里，出现掺杂食物和破烂布衣；在恶劣的屠夫和食肉罗刹，即罗刹之处，降下肉、血和骨头的雨；在贱民农夫的村庄里，降下谷物和珍宝碎片的雨。像这样，对于同一场珍宝雨，由于福德大小的缘故而各自显现不同。同样，六道众生的境域，苦乐不一致，显现为各不相同，这也是因为自己心性的自生智慧，由于证悟与未证悟、部分证悟的因缘而转变后显现而已。从意义的本体上来说，并没有轮回和涅槃各自的种姓和部分差别，一切都是显现，因此心性可以被好坏的因缘所转变，并且能够显现为任何事物。正如《虚空藏六法》中所说：“安住于可转变之处，无勤的智慧显现。”这样一来，道路的行进就没有意义，果也会再次退转为有情。正如其中所说：“如果自己的状态可以转变，果就会退转为因，努力没有意义，因为反复退转，无情之物无法变成有情。”如果有人这样说，那么，意义的本体没有变化，虽然不可转变，但对于不了解它本身的心识来说，会显现为错乱，看起来像是转变，因此没有矛盾。如《广大经》中所说：“恶趣六道各种流转，都是错乱的邪念显现，在如是之性的法界中没有变化。”第四，错误的显现，实际上并不存在自性。总的来说，简要地显示，由无明所产生的有情之所取和能取的显现都是错误的，对此执着为真实就是分别。由于六道众生的影响，在境和心识中，名目有无数种，时间也没有开始和结束，也是无数的。这些就像从未将天空变成有形之物一样，从一开始，就不是在基心性的状态中以自性而存在的。
English
The great appearances of five elements such as gold and silver, and in the realm of pretas, one sees dust and gravel; in the city of the poor lineage, adulterated food and ragged clothes appear; in the realm of the evil butcher and the Rakshasa, that is, the Rakshasa realm, there is rain of meat, blood, and bones; in the village of the outcaste farmer, there is rain of grains and precious fragments. Thus, just as the same rain of jewels appears differently according to the magnitude of merit, similarly, the experiences of the six realms, with their varying degrees of happiness and suffering, appear differently. This is also because one's own mind, the self-arisen wisdom, is transformed by the conditions of realization, non-realization, or partial realization, and then appears. In terms of the essence of meaning, there is no separate lineage or division of samsara and nirvana; all are appearances, so the mind can be transformed by good or bad conditions and can appear as anything. As it is said in the "Six Spaces": "Dwelling in a place where transformation is possible, effortless wisdom appears." If that were the case, then traversing the path would be meaningless, and the result would revert to sentient beings. As it says there: "If one's own state can be transformed, the result will revert to the cause. Effort is meaningless, because of repeated reversion, inanimate things cannot become animate." If someone says this, then, the essence of meaning does not change, and although it cannot be transformed, it appears as delusion to the mind that does not understand it, appearing as if it is transformed, so there is no contradiction. As it says in the Extensive Sutra: "The various wanderings of the six lower realms are also appearances of deluded wrong thoughts; there is no change in the realm of suchness." Fourth, the appearance of wrong thoughts does not inherently exist in reality. In general, to summarize, all the appearances of subject and object created by ignorance are wrong, and to grasp them as true is conceptualization. Due to the influence of the six realms, there are countless categories in the realm and mind, and time is also infinite without beginning or end. These, like the sky never having been formed into a shape, have never existed inherently in the state of the ground mind from the very beginning.