Chinese
此外，关于三过失和应教二者，这是前者。即使它们在自身中没有成立，但六道各自的能取所取的分别念，善恶无记的习气，好坏和粗细积累苏醒的次第等，如揭发旧账般地积累在阿赖耶识上。譬如在浑浊的水中不显现影像一样，心的流动以自身遮蔽了自己的自性，无始无终地恒常在三界中轮回。其意义如《广大经》中所说，从无始以来即使迷乱，心性也未曾与自生智慧分离，如虚空与云彩般无别。那么为何会迷乱呢？从根本俱生无明和遍计无明二者，以及因缘烦恼而显现迷乱，这在自性上没有成立，并且因为有清净和清澈的因素，所以称为“忽然”。因此，在迷乱的行境显现为各不相同的时期，显现为没有从这里开始和在这里结束。第三，为了理解意义，迷乱和无误的体性有八种，即：计数。第一，认为二者是任运成就，这是对任运成就的过失的指责，以及正直。基的意义是，在菩提心续中，包含轮涅二者的一切法，无碍地任运成就而存在。譬如如意宝珠能任运成就地生出所需所欲一样，对于这唯一的儿子，如果说轮涅显现空性是不同且相违的，是众多过失的集合，即使小乘宗义如此宣说。那么，对于将基显现的假立轮涅二者作为互相取舍的对象，是谁这样认为的呢？譬如熊吃了树上的果实，却不留在肚子里而排泄出来一样。如果认为基的意义是轮涅各异，那么哪里会有无上密义呢？根本没有。第二，指责轮涅各异，并显示不异，以及正直。从阿赖耶识上习气苏醒，烦恼能取所取是轮回之法，以及这些完全清净是涅槃之法，如因乘一般。本来从原始以来，轮涅二者的体性是苦乐
English
Furthermore, regarding the three faults and the two to be taught, this is the former. Even though they are not established in themselves, the grasping and apprehending thoughts of each of the six realms, the good and bad traces of virtue, vice, and neutrality, and the order of accumulation and awakening of coarse and subtle, etc., are accumulated in the Alaya consciousness like uncovering old debts. For example, just as images do not appear in muddy water, the movement of the mind obscures its own nature and constantly revolves in the three realms without beginning or end. Its meaning is as stated in the Extensive Sutra: even though delusion has occurred since beginningless time, the nature of mind has never been separated from self-arisen wisdom, and is inseparable like space and clouds. So why is there delusion? From the two, co-emergent ignorance and imputed ignorance, and from the conditions of afflictions, delusion appears. This is not established in its nature, and because there are elements of purity and clarity, it is called 'sudden.' Therefore, the time when the objects of delusion appear to be different seems to have no beginning or end. Third, in order to understand the meaning, there are eight characteristics of delusion and non-error, namely: counting. First, considering the two to be spontaneously accomplished is a criticism of the faults of spontaneous accomplishment, and uprightness. The meaning of the ground is that in the continuum of Bodhicitta, all phenomena included in samsara and nirvana exist as spontaneously accomplished without obstruction. For example, just as a wish-fulfilling jewel spontaneously produces what is needed and desired, if one says that the appearance of samsara and nirvana as emptiness is different and contradictory for this only son, and that it is a collection of many faults, even if the Lesser Vehicle tenets state this. Then, who is it that considers the imputed samsara and nirvana that appear from the ground as objects to be mutually accepted and rejected? Just as a bear eats the fruit of a tree but it does not stay in its stomach and is excreted. If one considers the meaning of the ground to be different from samsara and nirvana, then where is the supreme meaning of the secret? It does not exist. Second, criticizing the difference between samsara and nirvana and showing that they are not different, and uprightness. From the Alaya consciousness, the awakening of traces, afflictions, grasping and apprehending are the dharmas of samsara, and their complete purification is the dharma of nirvana, like the causal vehicle. From the very beginning, the nature of samsara and nirvana is happiness and suffering.
Chinese
如果说是各自分开存在的，那么所取和能取、烦恼轮回的法就无法断除，所要获得的果位菩提也无法成就。如《道次第》中所说：“真实逝者与颠倒觉，若于自性中安住，则彼不可修正与转变，不应如贱物变珍宝。”如果轮回与涅槃各自的自性，显现和空性确定是分开的，那么就无法通过殊胜无上的道，听闻、思维、修习的生起次第和圆满次第，将轮回转变为涅槃，就像煤炭无法变成白色一样。这也是《道次第》中所说：“若于菩提胜义中，各自自性已确定，则不可用真实道修正。”因为经典中说，如果这样轮回和涅槃是分开的，就会有过失。因此，在无上密法的基显中，轮回和涅槃的一切法，都作为自性之因任运成就而存在。如果不这样认识，因乘行者就会将能知的智慧和所知的基分为有知和无知两种。虽然这样说，但无上密法的自宗观点是，思维的智慧本身就是基，是法性，是如是性的自显现。如果有人认为，智慧中有错觉和分别，而基中没有，那么基和智慧就被分别执着，认为是分开而真实的。如果是这样，那么智慧和基之间就没有联系，因此无法证悟基。因此，无论何时，像之前那样认为体性和自性是分开的，都是有错误的，在意义上是不真实也不合理的。那么应该怎样认为呢？不分别法性的基，与分别的智慧心识相续无二无别地存在。第三，不可断除颠倒之见的比喻和意义，以及正直。或者说，器情世间和有情世间的一切，都清净为五部佛父母和智慧。或者说，法界本来清净，智慧本来清净，大本来清净，这些也不是首先去除不净之物，然后新产生清净，而是在显现安乐和受用安乐之时，就在基显中清净。如广大续部中所说，因此颠倒之见的这个觉知，因为没有从基智自显中移动，所以是不可断除的。比如虚空
English
If they are said to exist separately, then the objects of grasping and the afflictions of samsara cannot be abandoned, and the fruit of enlightenment to be attained cannot be accomplished. As it is said in the Lamrim: "The truly gone and the reversed understanding, if they abide in their own nature, then they cannot be corrected or transformed, it is not appropriate like turning a pebble into a precious jewel." If the respective natures of samsara and nirvana, appearance and emptiness, are determined to be separate, then samsara cannot be transformed into nirvana through the generation and completion stages of hearing, thinking, and meditating on the supreme and unsurpassed path, just as charcoal cannot be turned into white. This is also what is said in the Lamrim: "If in the essence of supreme enlightenment, their respective natures are determined, then they cannot be corrected by the true path." Because it is said in the tantras that there is fault if samsara and nirvana are separate in this way, therefore, in the ground appearance of the unsurpassed secret mantra, all the dharmas of samsara and nirvana are spontaneously accomplished and abide as the cause of their own nature. If this is not understood, the causal vehicle will speak of the knowing mind and the basis of the known as two separate things, the knowing and the unknowing. However, the view of the unsurpassed self-doctrine is that the thinking mind itself is the ground, the nature of reality, the self-appearance of suchness. If others think that the mind has delusion and conceptualization, which the ground does not have, then the ground and the mind are grasped as biased and believed to be separate and true. If this is the case, then there is no connection between the mind and the ground, so there is the fault that the ground cannot be realized. Therefore, at no time is it true or reasonable in meaning, just as it was previously faulty to think that essence and nature are separate. So what is it? The ground of the nature of reality, which does not conceptualize, exists inseparably in the mind stream of conceptualizing wisdom. Third, the example and meaning of not abandoning reversed understanding, and being upright. Or, all of the container and its contents, the sentient beings, are purified into the five families of father and mother Buddhas and wisdom. Or, the expanse is primordially pure, the wisdom is primordially pure, the great primordial purity, is not to first remove an impure object and then newly purify it, but in the very moment of appearing bliss and experiencing bliss, it is pure in the ground appearance. As it is said in the extensive tantras, therefore, this awareness of reversed understanding cannot be abandoned because it has not moved from the self-appearance of the ground wisdom. For example, space
Chinese
当空性中显现云彩和彩虹等各种景象时，就像自性天空自然而然存在一样。正如经部中所说：显现为有相之法的自性，安住于法性无相之中。第四，直接区分智慧的过失，以及将显宗和密宗分开，因为具有清净之士的因乘的特点是，在一切能所中，执着于二取分别念的世俗错觉，如果这在胜义的体性中是真实存在的，那么就安立胜义离戏的定义，从而区分二谛。如龙树菩萨所说：世俗谛是世间的真相，胜义谛是圣者的真相。因此，胜义的特点是：破除和不成立世俗，因此是清净的；远离智慧的戏论，因此是明亮的；显现完全清净，这被认为是胜义。如果说在思考的智慧中存在这些世俗的显现，那么将二谛分别显示为具有破立性，这是由分别念的智慧所分析的，因此不是证悟法性离边、超越智慧的意义。第五，按照字面意思执着是错误的，不执着也是错误的，以及对于密宗的意义，那些没有用智慧区分的，只是按照词句跟随智慧的人，在密宗的续部经典中，将器情续等五部，清净为五种姓、父母、智慧三者，以及超胜的平等二者，以及轮涅或二谛无二的意义，仅仅执着于词句。通过反转不净的三者，认为是清净的三者；通过反转不平等二者，认为是空性；通过反转二者，认为是无二空性；以及通过三者区分，将基础如是之义的论证，执着于任何声音，并认为所要证明的是宗派的立场。就像在任何地方，由于福德浅薄，香气变得不干净，将丝绸视为荆棘，从而远离食物、衣服和享受的受用，就像因饮食的欲望而感到痛苦一样。一切轮涅之法都是自生智慧的体性，却被好坏破立的分别念所束缚，从而远离了无别的意义。并且，基础和结果无别、任运自成的体性，却充满了疑
English
When clouds and rainbows and various phenomena appear in emptiness, it is like the natural state of the sky remaining empty by its very nature. As it says in the sutras: The nature of phenomena that appear as characteristics, abides in the nature of reality, which is without characteristics. Fourth, the fault of directly separating wisdom, and separating the exoteric and esoteric, because the characteristic of the cause vehicle of pure beings is that in all subjects and objects, the conceptualization of grasping and clinging, this very mundane illusion, if it truly exists in the essence of ultimate reality, then it establishes the definition of ultimate reality as being free from elaboration, thereby dividing the two truths. As Nagarjuna said: The conventional truth is the truth of the world, and the ultimate truth is the truth for the noble ones. Therefore, the characteristic of ultimate reality is: because conventionality is destroyed and not established, it is pure; because it is free from the elaboration of wisdom, it is clear; whatever appears as completely pure is considered ultimate reality. If it is said that those mundane appearances exist in the wisdom of thought, then showing the two truths separately as having affirmation and negation is analyzed by the wisdom of conceptual thought, therefore it is not the realization of the meaning of the nature of reality being free from extremes and beyond wisdom. Fifth, grasping the literal meaning is mistaken, and not grasping it is also mistaken, and regarding the meaning of tantra, those who do not separate wisdom and just follow the words, in the tantric scriptures, the five aggregates such as the environment and beings are purified into the three: the five families, father-mother, and wisdom, and the two superior equalities, and the meaning of samsara and nirvana or the two truths being non-dual, they only cling to the words. By reversing the three impure ones, they think of the three pure ones; by reversing the two unequal ones, they think of emptiness; by reversing the two, they think of non-dual emptiness; and by separating the three, they cling to whatever sound as the reason for establishing the meaning of the basis as it is, and think that what is to be proven is the position of a philosophical school. Just like anywhere, because of little merit, the fragrance becomes unclean, seeing silk as thorns, thereby being separated from the enjoyment of food, clothing, and possessions, just like suffering from the desire for food and drink. All phenomena of samsara and nirvana are the nature of self-arisen wisdom, but are bound by the conceptual thoughts of good and bad, affirmation and negation, thereby being separated from the meaning of non-duality. And the nature of the basis and result being non-dual and spontaneously accomplished is full of doubt.