English
The stable outer world of containers, the moving sentient beings within, namely the laws of samsara and the laws of nirvana, etc., from the very moment of appearance, that which has no inherent existence as its essence is itself the great Dharmakaya endowed with all perfections, which abides spontaneously and effortlessly without being fabricated by anyone. Fourth, it shows that it is the nature of the path and the fruit. Straightforwardly, there is no other good result to be obtained separately from the superior Dharmakaya, and all the dharmas of samsara have already matured into the ultimate Dharmakaya, so there is no effort to transcend by the path. The very Dharmakaya of the superior fruit is the nature of the path to be accomplished. Then, how are the three, base, path, and fruit, distinguished? From the aspect of entering and transcending that itself is the path, from the aspect of that itself abiding is the base, and from the aspect of manifesting that itself is the fruit, thus distinguishing the three without mixing them up. Fifth, it shows that the meaning of the base pervades all dharmas and is the cause. Straightforwardly, all the remaining dharmas of samsara and nirvana, contained in the ten directions and four times, are not produced from the mind itself as cause and condition, so the great self-born wisdom pervades and abides in all times and places. The pervasive self-born wisdom itself is not established in one aspect of things, but the wisdom itself is the unchanging seal as the cause of the nature of all dharmas of samsara and nirvana without direction. The above two examples, like examples, are determined by the self-appearance in the state of mind itself. Sixth, it shows that the nature of reality is free from causes and conditions. Straightforwardly, the meaning of the base itself is the unconditioned suchness, which is the source of all things, and therefore is the clear wisdom without obscurations. That itself is uninterrupted as the way to abide in the base, the way to meditate on the path, and the way to obtain the fruit, so it is the cause of the nature of all seals, spontaneously accomplished. Therefore, for it, there is no cause of the nature of the two, the producer and the produced, and the four conditions, etc., with countless names. Moreover, in general, there are many distinctions between cause and effect. The cause and effect of the producer and the produced is that the nature of the fruit is not in the cause.
Chinese
住分，仅仅是产生它的能力存在，比如火和烟，或者父母和子女。分别安立的因果是依靠成为理智对象的论证，来成立没有成为理智对象的宗派，比如用所作的标志来成立无常，就像两块木板顶端相接，两个都不会倒下一样，或者轮流作为因和果，比如种子。显现和显现者的因果是，对治者舍弃所舍弃的，比如灯和黑暗的物质。这里自性的因果，或者圆满的因果是，在殊胜胜义中，道和果的一切法自性存在且圆满，也说如意宝的形状颜色一样。 又是于塘说：世俗不平等，胜义平等。说此语的瞎子们，秕谷比大地还大，和没看见一样。因此，殊胜胜义的定义是：什么殊胜呢？密宗的胜义谛殊胜。从什么殊胜呢？从下乘的胜义殊胜。方式如何殊胜呢？因为认为是双运的智慧，所以在事物空性上增加加持显现，在空性上以显现来增加，这胜过有局限有偏颇的，特征是远离边，显现和觉性无偏颇地显现，这胜过什么都不显现。 这样，因为是所知一切事物中最殊胜的，并且是殊胜智慧的对境，所以是胜义，因为确定不会欺骗，所以是谛。第三，无别的真谛安住于自性，有二：计数。第一，为了破除对二谛有差别的执着，所以承诺真谛无别。正。数字的第三，身显现心三者无别的意义是为了破除对世俗胜义显现空性有差别的执着。完全清净的涅槃法身智慧和，完全染污的轮回法蕴，蕴界处等等，法性。论证的基础是自生智慧的自性，从原始以来，不观察轮涅二者的种类差别和相续差别，并且不是自续成立，这样立誓。第二，彼之义论证
English
The abiding aspect is merely the existence of the power to produce it, like fire and smoke, or parents and children. The cause and effect of distinct establishment is based on reasoning that has become an object of intelligence, to establish a tenet that has not become an object of intelligence, such as establishing impermanence through the sign of being made, like two wooden boards joined at the top so that neither falls, or alternating as cause and effect, like a seed. The cause and effect of the manifest and the manifester is the abandonment of what is to be abandoned by the opponent, like the substance of a lamp and darkness. Here, the cause and effect of self-nature, or the cause and effect of complete perfection, is that in the supreme ultimate, all the dharmas of the path and the fruit exist as self-nature and are completely perfect, like the shape and color of a wish-fulfilling jewel. Furthermore, it is said in the Yu Thang: "Conventional is unequal, ultimate is equal. Those blind ones who say this, a grain of chaff is larger than the earth, like not seeing." Therefore, the definition of the supreme ultimate is: What is supreme? The ultimate truth of secret mantra is supreme. From what is it supreme? It is supreme from the ultimate of the lower vehicles. How is it supreme? Because it is considered the wisdom of union, it increases blessing appearance on the emptiness of things. Increasing emptiness with appearance, that is superior to those with limitations and biases, the characteristic is being free from extremes, appearance and awareness arise impartially, that is superior to not arising at all. Thus, because it is the most supreme of all knowable things and is the object of supreme wisdom, it is the ultimate truth, because it is certain not to deceive, it is the truth. Third, the truth of non-duality abides in itself, there are two: Enumeration. First, in order to dispel the clinging to the difference between the two truths, the truth is promised to be non-dual. Straight. The third of the numbers, the meaning of the non-duality of body, appearance, and mind is to dispel the clinging to the difference between conventional ultimate appearance and emptiness. The completely purified nirvanic dharmakaya wisdom and the completely defiled samsaric dharma aggregates, aggregates, elements, sense bases, etc., are dharmas. The basis of the argument is the self-nature of self-born wisdom, from the beginning, without examining the differences in kind and lineage between samsara and nirvana, and not establishing self-lineage, thus vowing. Second, the meaning of that itself, the argument.
Chinese
广说有五：计数。第一，显示六根的对境无有差别。说：在世俗谛中，六根各自的对境，如眼睛所见的色，美与不美；声音，悦耳与不悦耳；气味，香与不香；味道，美味与不美味；触觉，柔软与粗糙；以及意识的对境，有为法与无为法之法，或者道与果之法的差别，轮回与涅槃的种种名言、名称和衡量。例如，彩虹的五种颜色，虽然显现各不相同，但在虚空的体性中却是一体的。同样，在基现的智慧中，轮回与涅槃、六根的差别显现各不相同之时，在自生智慧中，是完全圆满一体的。第二，因此显示有为法与无为法无有差别。说：过去胜义谛的无为法，虽然显现为轮回的世俗谛有为法，但在轮回的世俗谛显现有为法之时，也与胜义谛的无为法无有差别，因此称为金刚体性。第三，虽然本来无有差别，但为了说明二谛无别的必要。说：自性真谛无别的意义，不是由诸佛如来修习而成，也不是由众生的意识努力改造而成，而是自性自然而然地安住于真谛无别之中。如辩答中所说：无二任运大乐佛，往昔诸佛修习未曾作，未来众生勤奋亦不改，不作不改菩提心之义。那么，如果本来就无有差别，那宣说的必要是什么呢？因为为了遣除执着于二者相异的分别念，所以有必要宣说无别。除此之外，如果认为二谛仅仅是语言上的名词，而在实义上二谛是不同的，那就是超越了思维和言语的范畴。第四，显示对境、觉知、因果、内外无别，是智慧的自显现。说：显现为外境和内识二者，也是因为没有因缘，所以显现为自生、无有遮蔽、明亮的智慧。虽然显现为因和果二者，但在实义上因果无别，是自生智慧。
English
There are five ways to explain it extensively: Enumeration. First, showing that the objects of the six aggregates are not different. Saying: In conventional truth, the respective objects of the six faculties, such as the forms seen by the eyes, beautiful and ugly; sounds, pleasant and unpleasant; smells, fragrant and unfragrant; tastes, delicious and not delicious; tactile sensations, soft and rough; and the objects of the mind, conditioned and unconditioned dharmas, or the distinctions of the dharmas of the path and the fruit, all the terminologies, names, and measures of samsara and nirvana. For example, the five colors of the rainbow appear distinct, but in the nature of empty space, they are one. Similarly, in the wisdom of the ground appearance, when the distinctions of samsara and nirvana, the six aggregates, appear distinct, in self-arisen wisdom, they are completely perfect and one. Second, therefore, showing that conditioned and unconditioned are not different. Saying: The unconditioned of the past ultimate truth, although appearing as the conditioned of the conventional truth of samsara, even at the time when the conditioned of the conventional truth of samsara appears, is not different from the unconditioned of the ultimate truth, therefore it is called Vajra nature. Third, although there is no difference from the beginning, it is necessary to express the non-duality of the two truths. Saying: The meaning of the non-duality of self-nature truth is not made by the Buddhas, the perfectly enlightened ones, nor is it modified by the knowledge of sentient beings, but naturally and spontaneously abides in the non-duality of truth. As it is said in the refutation: Non-dual spontaneous great bliss Buddha, Past Buddhas did not make this by meditation, Future sentient beings will not change this by effort, Not made, not changed, the meaning of the heart of enlightenment. Then, if there is no difference from the beginning, what is the necessity of explaining it? Because in order to dispel the attachment to the perception of the two as different, it is necessary to explain non-duality. Apart from this, if one thinks that the two truths are merely verbal terms, and that in reality the two truths are different, then that is beyond the scope of thought and expression. Fourth, showing that object, awareness, cause and effect, inner and outer are non-dual, and that it is the self-manifestation of wisdom. Saying: That which appears as the outer object and the inner consciousness, is also because there is no cause or condition, so it appears as self-arisen, without obscuration, clear wisdom. Although it appears as cause and effect, in reality cause and effect are non-dual, it is self-arisen wisdom.
Chinese
无有分别。外器世界与内情众生二者显现，也圆满于自生智慧之性中。第五，宣说彼即是道与果之体性。真实而言，如上所说，无二之心性觉性，自生之智慧，从原始以来即自然安住于自身之中。是进入和修持之道，以及成熟和成就之果的一切根本。因此，基与道二者以方便和方便生之方式相联，基与果二者以体性大本体相联，因此，显现果亦不在他处，唯从基自身产生。又是殊胜无别之真谛的定义，何为殊胜，即是密咒之无别大定义殊胜。从何殊胜，即是从下乘之空性无别殊胜。以何种方式殊胜，即是本体轮涅无别，胜于下乘之一即无二之无二，或二者皆不可分的无别。加持无别任运自成，胜于一者相异。体性离边大，胜于执着轮涅二谛为异体。在此，若仅确定略摄之本来清净任运成就之意义，则觉性大本体之自性，对于轮涅之偏执，总相与别相之自性，未成一体之故。本来清净无垢或大。譬如虚空一般。如是安住不动，然轮涅一切法，如珍宝洲一般，觉性力量无碍，一切果之功德，于身与智慧之坛城中自现之故。任运成就无垢或任运成就大。从作用和必要之角度看似不同，然实际上，本来清净任运成就，如海中之影像般，不相混杂而圆满之大本体。光明中说：如日轮中无有雾，除了智慧自显现之外，烦恼轮回自然无。如是说。广说则于他处可知。第三，宣说品之名称。真实而言，殊胜胜义谛，与世俗谛，以及无别之智慧等，于自性中，任运成就安住，彼等阐明之经之名