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Because of ignorance, samsara appears as luminosity, and luminosity, which is transcendence, is seen as emptiness, the two alternating and appearing as distinct. Secret mantra masters who are skilled in the meaning of non-duality do not regard the essence of samsara and nirvana in the basis-appearance as categories of good and bad that are different. Rather, they consider all phenomena of samsara to be the unceasing play of self-appearance in the state of the basis-dharmata, the suchness itself. In the basis-appearance, samsara is not a fabricated thing to be abandoned; rather, samsara itself is free from all inherent faults. For example, just as a white lotus flower has no black faults, this is the meaning of the basis. As it says in the Lashen: "Samsara is the pure, precious island from the beginning." And as it says in the Khokzhung: "From the beginning, one is enlightened in the dharmakaya, because of the self-arisen wisdom of the causal basis. The essence of the cause is pure from the beginning. Ignorance itself is wisdom. The cause of samsara is uncreated, its nature is equal. Separately, attachment and aversion are wisdom deities. From the beginning, it is uncreated and unmanifest. The afflictions are self-liberated, body, speech, and mind. Therefore, the conditions are also enlightened. The nature of cause, condition, and result is such that without abandoning the result, the result is enlightenment. The vajra aggregates and so on are enlightened. Like the essence of the sun in darkness, in its own nature there is no samsara." Third, the definition of the tantra. Truly, because on that basis-meaning, all the virtues of the dharmas of the path and the dharmas of the result are spontaneously accomplished and fully present, therefore, as above, the basis and the path are connected, the path and the result are connected, and the basis and the result are connected as one taste in essence. These three are tantra. As it says in the Lamrim: "There is nothing else to be attained apart from that. All is already ripened, there is no need to travel. That itself is the essence of the path." And as it says in the Ngamglok: "The five perfections are assembled, connected and without deficiency, completely perfect, therefore it is called tantra." In general, regarding the examination of whether there is confusion or not in the stages of basis, path, and result, there are three. First, there is no confusion in the essence of the basis, because the meaning of the basis is the self-arisen wisdom of bodhicitta, which is pure from the beginning of the obscurations of karma, affliction, and knowledge. As it says in the Sangnying: "Without bondage and without liberation, spontaneously perfect Buddha from the beginning." And as it says in the Namkhathaynyam Gyü: "The nature of a rope is without a snake, but in the face of confusion it appears as a snake. One's own mind is not\
Chinese
如实而言，被错觉的二元对立所执持。如《宝藏论》所说：犹如幻觉绳为蛇，虚妄世俗有三错。如《此论》所说：总的来说，虚妄分别不可数，本来就不是存在的。等等，说了许多。又如《二观察》所说：众生即是佛，然而被突如其来的垢染所遮蔽，去除垢染即是佛。又如《文殊游戏经》所说：姐妹们，譬如虚空中起火，也不能烧毁虚空，同样，心性自性光明，即使有突如其来的垢染，也不能使自性光明被突如其来的垢染完全染污。又如《释量论》中说：心性自性是光明，染污是突如其来的。印度圣者说：错觉并非根基里有，而是突如其来的。懂了这些特征就足够了，定日瓦。是这样说的。如果不是这样，如果说根基是错觉，那么众生不可能成佛，通过闻思修三者不能去除错觉，因为根基里有垢染，就像煤炭里不会生出海螺一样。第二，在道的阶段有错觉和非错觉，也就是说，在等持法性的自性中没有错觉，然而在后得智中，直到道的尽头都有错觉的说法。如是说：未悟众生的一切，完全处于错觉之中。处于道上的瑜伽士，错觉和智慧部分存在，部分存在且部分相连。如果道的自性是错觉，那么当道达到尽头时，就会有错觉达到尽头等等的诸多过失。第三，在果位时，错觉从一开始就清净，因为一切障碍都已清净，一切智慧的功德都已增长。如《彼论》所说：三时一切诸佛，完全处于智慧之中。又如《意护》所说：自生智慧离戏论而清净，证悟离戏论的期间而增长。又如《小道》所说：清净使智慧无偏增长。第二是章节的名称。正直。心之明点，从名称的意义和内容相符
English
As it is, it is held by the dualistic opposition of delusion. As it says in the Treasury: Like a rope mistaken for a snake, the three errors of false conventionality exist. As it says in this very text: In general, false discriminations are countless, they are not existent from the beginning. And so on, many things are said. Also, as it says in the Two Examinations: Sentient beings are themselves Buddhas, but they are obscured by adventitious stains. Removing those stains is Buddhahood itself. And as it says in the Manjushri Play Sutra: Sisters, just as fire blazing in the sky cannot burn the sky, so too, even if adventitious stains arise in the naturally luminous nature of the mind, that naturally luminous nature cannot be completely defiled by adventitious stains. And as it says in the Commentary on Valid Cognition: The nature of the mind is naturally luminous, defilements are adventitious. The venerable Indian said: Delusion is not in the base, but is adventitious. Understanding these characteristics is enough, Dingriwa. Thus it is said. If it were not so, if the base were said to be delusion, then sentient beings could not become Buddhas, and the three, hearing, thinking, and meditating, could not remove delusion, because there is defilement in the base, just as a conch shell does not arise from charcoal. Secondly, in the stage of the path, there is delusion and non-delusion, that is to say, in the nature of equanimity, there is no delusion, but in subsequent cognition, until the end of the path, there is the term delusion. As it is said: All unenlightened sentient beings are completely in a state of delusion. For the yogi who is on the path, delusion and wisdom exist in parts, exist in parts and are connected in parts. If the nature of the path is delusion, then when the path reaches its end, there will be many faults such as delusion reaching its end. Thirdly, at the time of fruition, delusion is pure from the beginning, because all obscurations are purified and all the qualities of wisdom are increased. As it says in that very text: All Buddhas of the three times are completely in a state of wisdom. And as it says in the Mind Protector: Self-born wisdom is purified by being free from elaboration, and increases by realizing the period of being free from elaboration. And as it says in the Small Path: Purification causes wisdom to increase without partiality. The second is the name of the chapter. Straightforward. The drop of the heart is self-
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此外，还有诸多过失，例如：不生佛，堕入轮回的边际，不能以闻思修三者之道遣除迷乱，基与轮涅成为他体，稍有不慎则会落入小乘声闻缘觉等。如《秘密滴》所说：“法与心二不异，彼乃常边空无解脱。”又如《虚空广阔》所说：“自心恒常执为常，承认为我外道徒，言辞有别义相同。”又如《智慧秘密》所说：“具足邪见之我慢者，不作任运而行，以分别执着而衡量，不辨差别愚昧心，如石认作黄金般，光明任运自显现，混入衡量之执着而说，未作之觉性无量，欲求高尚之雅士见，放荡行五欲而邪行，彼时之人众，如悬崖坠落般，堕入金刚针中，远离菩提心之种姓。” 第三，关于错谬地认为“无”的过失与辩驳。以何种方式进行诽谤呢？有些人诽谤了觉性显现的自性，具体如下：诽谤的对象是基显现轮涅任运自成。方式如何呢？认为基是空性的，并且将思维的觉知与显现分别执着为有无，认为涅槃的空性与轮回的显现不可能无别，如同兔子没有角一样。他们宣称基的空性本质中，从原始以来就不存在觉知力量不间断的显现。如果他们说在执着之心的本质中，基不是空性，那么过失如下：凡是诽谤基智慧自显现的人，最终会堕入断灭论的外道，认为一切皆空无所有。基的空性与觉知显现二者成为他体，并且显现与空性有先后之分。如同不可能的例子一样，一切生起的轮回之法有了开端。并且，“也”字表示轮回有终结的过失。稍有不慎，就会堕入中观的过失。如《虚空广阔》所说：“执着空性意义错，堕入断灭之外道，言辞有别义相同。”
English
Furthermore, there are many faults, such as: not producing Buddhas, falling into the extremes of samsara, not eliminating confusion with the three paths of hearing, contemplation, and meditation, the base and samsara/nirvana becoming separate entities, and if one is not careful, falling into the Hinayana of Shravakas and Pratyekabuddhas. As the *Secret Drop* says: "Dharma and mind are not separate, that is the extreme of permanence, empty and without liberation." Also, as the *Vast Expanse of Sky* says: "One's own mind is considered to be constantly permanent, claiming self as a Tirthika, the words are different but the meaning is the same." Also, as the *Secret Wisdom* says: "Those with pride in wrong views and conduct, acting spontaneously without correction, judging with conceptual clinging, not distinguishing differences, with ignorant minds, like mistaking stone for gold, that luminous, spontaneously accomplished self-appearance, mixing it with judgmental clinging and speaking, the uncorrected awareness is immeasurable, wanting to have high-minded noble views, acting wrongly by indulging in the five desires, those people of that time, like falling into an abyss, falling into a vajra needle, separated from the lineage of bodhicitta." Third, regarding the fault of mistakenly thinking of "non-existence" and the refutation. In what way is the slander made? Some people slander the self-nature of the appearance of awareness, specifically as follows: The object of slander is the base appearance, samsara/nirvana spontaneously accomplished. How is it done? Thinking that the base is emptiness, and separately clinging to the awareness and appearance of thought as existent and non-existent, thinking that the emptiness of nirvana and the appearance of samsara cannot be non-dual, like a rabbit having no horns. They proclaim that in the essence of the emptiness of the base, from the very beginning, there is no uninterrupted appearance of the power of awareness. If they say that in the essence of clinging mind, the base is not emptiness, then the faults are as follows: Whoever slanders the self-appearance of the base wisdom, ultimately falls into the nihilistic view of the Tirthikas, thinking that everything is empty and nothing exists. The emptiness of the base and the awareness appearance become separate entities, and appearance and emptiness have a before and after. Like an impossible example, all arising samsaric dharmas have a beginning. And the word "also" indicates the fault of samsara having an end. If one is not careful, one will fall into the fault of Madhyamaka. As the *Vast Expanse of Sky* says: "Attaching to emptiness is mistaken in meaning, falling into the nihilistic view of the Tirthikas, the words are different but the meaning is the same."
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并且，经部中说：若于空性中执为断灭，则将变成断灭之大界。由此之后再次转变，解脱道即成断灭。如是说。胜乐金刚续窍诀中说：一切本初即清净，非为心识之境。此乃断灭之边，无有解脱。如是说。任何事物皆非存在，无论说何皆是虚构。实义之体性一无所有，无有何物，无生，皆成徒劳之断灭。如是。第四，从二取无别之一方产生错谬之过失。正直而言，某些人说，基位显现上，由于无明等不清净之显现转变成为清净之显现，若不认识二取无别之基位实义，则显现为轮回。然而，与生俱来之无明，若此觉性，此觉性之明觉无间断地不存在，则将堕入清净显现之一方。若基道觉性之明觉无间断的显现不存在，则不需要清净的所依之分，将成无有。并且，不能成为轮回之错谬的传承之因。并且，基、轮回、涅槃将成无有差别。若错谬大，则将恒常错谬。若错谬小，则内外密续皆将错谬等过失存在。基位显现之因是无明，缘是烦恼，断除即分离，因此，果是三界轮回以及所有，若基位显现不存在，则二取无别之一方，彼即成为轮回涅槃之共同基，此理不合。彼亦于广说中说：方便之大乘，清净与痛苦，于世俗中亦无有差别，唯是见解高低之别。如是说。小品《安住自性》中说：一切所有诸法，皆不离心性，如此显现之诸法，皆非具有实体之法，唯是无分别自明之光明，仅仅是觉性之故。世间依动等显现，于彼之中无有自性。彼即是大法身。如是。第五，从不共之共同中产生错谬。正直而言，基位实义轮回涅槃无有差别，于平等性中，存在显现与不存在之空性，并非成立一方之异类。从觉与不觉中产生轮回涅槃二者，然轮回之因是无明，缘是烦恼以及所有