Chinese
是贪婪，即想要差异。轮回涅槃无别的意义由谁来了解呢？就像有福之人将恒河岸边的污秽视为香气，有福之人将荆棘丛视为丝绸一样。轮回涅槃的一切法在自证智慧、根本意义菩提心中无别，这远离了增益、诽谤、不作表态的过失，因此被安立为正量的依据。第六，在有或无勤作之法中寻求是错误的。正直。根本意义菩提心的无偏之体被执着为显现或空性的一方。也就是说，如果从根本意义的实有显现的一方进行勤作，那就是对空性的自性进行增益。同样，如果从无有空性的一方进行勤作，那就是对明觉无碍的显现自性进行诽谤。如果从实有显现和无有空性这二者差别中寻求，那就是不作表态，因为无别平等性会变成不作表态。在《广大经》中如是说，因此，在自证智慧菩提心无别之中，如果确立实有而遮破无有，或者确立无有而遮破实有，执着于一方，那就是片面之想，是愚笨之人的想法。第七，将无别之义执着为任运成就的一方是错误的。正直。如果进行遮破和确立就会有过失，因此，轮回涅槃的一切法都是根本意义心性的本然任运成就。因乘唯识宗认为一切能取所取都是由心所假立的，即名相局限的、分类的、观待的遍计所执，这三者本身，是不清净和清净的因缘，由他者所作，对于意义上无有改变的圆成实性是根本意义，以及不颠倒的圆成实性见，分为这三种差别，从舍弃和取受、遮破和确立中，认为自证自明在空性之上任运成就。如果是这样，秘密真言无偏的任运成就相似吗？不相似。真言的根本意义上，像唯识宗一样，以遍计所执、他起自在、圆成实性这三者进行具有遮破和确立的理证之行，以及宗派自证自明
English
Is greed, which is wanting differences. Who can understand the meaning of the inseparability of samsara and nirvana? It is like a fortunate person seeing the filth on the banks of the Ganges as fragrance, and a fortunate person seeing a thorn bush as silk. All the dharmas of samsara and nirvana are inseparable in self-awareness, the fundamental meaning of bodhicitta, which is free from the faults of addition, slander, and non-statement, and is therefore established as a valid source of knowledge. Sixth, it is wrong to seek in both the presence and absence of effort. Straight. The impartial nature of the fundamental meaning of bodhicitta is grasped as one side of appearance or emptiness. That is, if one strives from the side of the real appearance of the fundamental nature, then one is imputing to the empty nature. Similarly, if one strives from the side of non-existence and emptiness, then one is slandering the nature of clear and unobstructed awareness. Furthermore, if one seeks from the difference between existence and appearance and non-existence and emptiness, then that is non-statement, because inseparability and equality will become non-statement. It is said in the Extensive Sutra that, therefore, in the inseparability of self-awareness and bodhicitta, if one establishes existence and refutes non-existence, or establishes non-existence and refutes existence, grasping at one side, that is a one-sided thought, the mind of a fool. Seventh, it is wrong to cling to the one side of spontaneous accomplishment in the meaning of inseparability. Straight. If one makes refutations and establishments, there will be faults, therefore, all the dharmas of samsara and nirvana are spontaneously accomplished in the suchness of the fundamental meaning of mind. The Mind-Only school of the causal vehicle considers all subjects and objects to be mentally fabricated, that is, the conceptually constructed, which are limited by characteristics, classified, and dependent, these three themselves, are the causes and conditions of impurity and purity, done by others, for the perfect reality that does not change in meaning is the fundamental meaning, and the undeluded perfect reality view, divided into these three distinctions, from abandoning and taking, refuting and establishing, it is believed that self-awareness and self-illumination are spontaneously accomplished on emptiness. If so, is the spontaneous accomplishment of the secret mantra impartial similar? It is not similar. On the fundamental meaning of mantra, like the Mind-Only school, the actions of reasoning with refutation and establishment by these three, the conceptually constructed, other-powered, and perfect reality, and the tenet of self-awareness and self-illumination
Chinese
那些欲望没有实现。那些欲望不会将密咒的不可说、不可思、不可表达的基要意义，即无偏圆成之义放在上面，不会安放的。而且在《拉善》中说： “他者的神圣意义，并非真实地安住于一个方向。因为缘起显现如幻术，与离二言说的智慧相违背。” 那么，基的自性是什么呢？ 自性心是自生智慧，它无分别地遍布于一切所知法，因此被印证且自然成就。所以，除了自性心的自性安住于轮回涅槃一切法无别的状态之外，不是仅仅停留在空无的一面。如《རྒྱས་པ་》中说：“譬如国王盖章后，一切有情都不能违越。同样，平等性手印，遍布一切且显现一切。以身语意印证后。” 那么，这和中观的见解相似吗？不是的。如同不可能存在的四种情况：一个四大部洲不可能有两个转轮王，一个教法不可能有两个导师，一个四大部洲不可能有两个日月同时出现，女性不可能成为独觉佛一样，也不是认为空性、离戏、无别仅仅存在于一个方面。如《拉善》中说：“为了平等圆满的大自在，超越了二谛的言语。” 以及《龙钦》中说：“所见所闻诸法和，所想所证诸法全部，于自无有差别故，本来无二光明住，无有依赖而自解。” 第八，将真谛无别的例子，按照字面意思去理解是错误的。 正确。 那么，密咒的无别是什么呢？ 就像水和倒影一样，胜义谛和世俗谛这两种真谛，本来就没有先后、好坏的差别，是无别的。因此，对于基的自性，否定世俗谛而去成立胜义谛的一面，或者否定胜义谛而去成立世俗谛，都是不可能的。因此，本来就是从言语和思维中解脱出来的无二自性。也就是说，因为将轮回涅槃的一切法都视为自生智慧的自显现。如上所述，轮回涅槃或者二谛这两种不相容的事物同时。
English
Those desires are not fulfilled. Those desires do not place the unspeakable, unthinkable, and inexpressible fundamental meaning of mantra, the meaning of impartial and spontaneous accomplishment, on it; they do not establish it. Moreover, it says in La Shan: "The sacred meaning of others does not truly reside in one direction. Because the appearance of conditions is like illusion, it contradicts the wisdom of non-dual expression." So, what is the nature of the ground? The nature of mind is self-arisen wisdom, which pervades all knowable phenomena without division, and is therefore sealed and spontaneously accomplished. Therefore, apart from the fact that the nature of mind abides in a state of non-duality with all phenomena of samsara and nirvana, it is not merely on the side of emptiness. As it says in the [རྒྱས་པ་]: "For example, when a king seals, all sentient beings cannot transgress it. Likewise, the mudra of equality pervades all and illuminates all. After sealing with body, speech, and mind." So, is this similar to the view of Madhyamaka? It is not. Just as the four impossible things are: two universal monarchs cannot exist in one continent, two teachers cannot exist in one doctrine, two suns and moons cannot appear simultaneously in one continent, and a woman cannot become a solitary Buddha, it is not that emptiness, freedom from elaboration, and non-duality exist only in one aspect. As it says in La Shan: "For the sake of the great self of equality and completion, it transcends the words of the two truths." And as it says in Longchen: "All phenomena that are seen and heard, and all phenomena that are thought and realized, are not different from oneself, therefore, the original non-duality dwells clearly, liberated in its own place without dependence." Eighth, it is a mistake to interpret the example of the inseparability of truth according to its literal meaning. Correct. So, what is the inseparability of mantra? Just like water and reflection, the two aspects of ultimate truth and conventional truth are inherently without difference in terms of before and after, good and bad, and are inseparable. Therefore, regarding the nature of the ground, it is impossible to negate conventional truth and establish one aspect of ultimate truth, or to negate ultimate truth and establish conventional truth. Therefore, it is inherently a non-dual nature that is liberated from the words of speech and the mind of thought. That is, because all phenomena of samsara and nirvana are recognized as the self-appearance of self-arisen wisdom. As mentioned above, samsara and nirvana, or the two truths, are two incompatible things together.
Chinese
不可能用思维来推测它们聚集在一起。例如，如意宝和如意树，无需思索就能自然而然地成就所需所愿，如同无作者而二谛无别地存在一样。如果用词语区分二谛，像字面意义一样，分别执着好坏，那就是对无上之基、无别任运成就之义产生错觉，无法理解。第四，定义有三：基之显现的定义；如此显现时，轮回涅槃无二地转化的譬喻意义；以及传承的定义。第一种有两种：第一是显现的定义。真实。如此，胜义谛和世俗谛二者在基义上是无二的，也就是说，在胜义谛如同虚空般空性的状态中，世俗谛如同彩虹和云彩般无别地显现。显现的世俗和空性的胜义二者，在任何时间和情况下，都无别地在自心中显现，因此，是自性自然而然的自显现。第二，以教证阐明其本身是自然显现的方式。真实。对此，不应以心识将我执、心识、外境分别执着为异体。所知不混杂，各自显现，并以和谐的形象，智慧无碍地生起，如同此譬喻一样，在此意义中自然显现。如广论中所说，此教证在此意义上是正直的，并且易于行进、理解和证悟。第二，如此显现时，轮回涅槃无二地转化的譬喻意义。真实。将能取所取颠倒执着转化为正确的实相，这是为什么呢？因为三界的因，无明，在没有遮蔽的情况下，显现为自证的智慧。五烦恼和三业，连同果报痛苦，原本就是圆满菩提佛陀的意旨。如广论中所说，如果将它们分别对待，能取所取转变成为正确，无明转变成为智慧，烦恼痛苦转变成为圆满菩提，这是不可能的。例如，在灯火明亮时，即使没有去除黑暗，黑暗本身也没有自性。愚笨
English
It is impossible to speculate with the mind that they are gathered together. For example, like a wish-fulfilling jewel and a wish-fulfilling tree, without contemplation, needs and desires are naturally accomplished, just as the two truths exist inseparably without a maker. If the two truths are distinguished by words, like literal meanings, separately grasping good and bad, that is being mistaken about the meaning of the supreme ground, the inseparable spontaneous accomplishment, and failing to understand it. Fourth, there are three definitions: the definition of the ground's appearance; the metaphorical meaning of transforming samsara and nirvana into non-duality when it appears as such; and the definition of the lineage. The first has two: first is the definition of appearance. True. Thus, the two truths, ultimate and conventional, are non-dual in the ground meaning, that is, in the state of emptiness of the ultimate truth like the sky, the conventional truth appears inseparably like rainbows and clouds. The appearance of the conventional and the emptiness of the ultimate, both appear inseparably in one's own mind at all times and in all ways, therefore, it is the self-nature's natural self-appearance. Second, clarifying with scripture that it itself is a natural appearance. True. On this, one should not mentally grasp the self-clinging, mind, and external objects as separate entities. What is to be known is unmixed, each appearing separately, and with a harmonious form, wisdom arises unhindered, like this metaphor, it naturally appears in this meaning. As it is said in the Extensive Treatise, this scripture is upright in this meaning, and it is also easy to proceed, understand, and realize. Second, the metaphorical meaning of transforming samsara and nirvana into non-duality when it appears as such. True. Transforming the perverted grasping of subject and object into the correct reality, why is that? Because the cause of the three realms, ignorance, manifests as self-aware wisdom without obscuration. The five afflictions and the three actions, together with the suffering of results, are originally the intention of the perfect enlightenment of the Buddha. As it is said in the Extensive Treatise, if they are treated separately, the grasping of subject and object is transformed into correctness, ignorance is transformed into wisdom, and afflictions and suffering are transformed into perfect enlightenment, which is impossible to accomplish. For example, when the light of a lamp is bright, even if the darkness is not removed, the darkness itself has no nature. Foolish
Chinese
因为无明，所以将轮回显现为光明，将光明即超越之境视为虚空，两者交替显现为不同。精通无别之义的密宗师则不将基显视为轮回与涅槃的本质，不将其视为好坏不同的类别，而是认为轮回的一切法，都是基法性，即如是性之境中，力量不间断的自显现。在基显中，轮回并非被抛弃的假立之物，而是轮回自身远离一切过患。例如，如同白莲花没有黑色的过患一样，这就是基的意义。如《拉善》所说：“轮回本净珍宝洲。”又如《库雄》所说：“本来法身已成佛，因地自生智慧故，因之体性本初净，无明即是智慧故，轮回之因无作性平等，分别贪嗔智慧尊。本来无作亦无明，烦恼自解身语意，是故缘亦成佛陀。因缘果之自性者，不舍果亦成佛陀，金刚蕴等皆成佛。如日之精华如黑暗，自性之中无轮回。”第三，关于续部的定义。真实而言，因为在此基之意义上，道的诸法和果的诸法的一切功德都自然成就且圆满具足，所以如上所述，基与道相连，道与果相连，基果二者体性一味相连，这三者即是怛特罗，也就是续部。如《道次第》所说：“除此之外无他可得，一切皆已成熟无需行，此即是道之体性。”又如《降魔霹雳》所说：“五种圆满聚合，关联且无缺失，完全圆满故名为续。”总的来说，关于基、道、果的阶段是否存在错乱的考察有三种，首先，基的体性没有错乱，因为基之意义是菩提心自生之智慧，从一开始就清净了业、烦恼和所知二障。如《秘密藏》所说：“无缚亦无解脱故，本来任运圆满佛。”又如《虚空边等续》所说：“绳索之自性本无蛇，然于错乱境中显为蛇，自心未