English
Furthermore, regarding appearance. It is said that even the reasoning of the great self appears without coming and going, like a wave of water. At that time, the nature does not deteriorate. It is said that at the time when illusion appears, the nature is emptiness, and it does not deteriorate from suchness. The nature is the uncommon illusion. It is said like this: "Happiness dwells in samsara itself." It is said that there is no deterioration from the nature itself. This is what was said. The seventh answer is: "The entering consciousness sees like that. If wisdom is practiced in common." It is said that the essence of seeing, the lower consciousness of self-mind, is focused on that very thing. Similar to the wisdom of formation, the common view is called seeing in the path of rational consciousness. Here, "Self-born wisdom is the master of all gatherings. The supreme eye of wisdom is." It is said that the eight aggregates are luminous without distinction by lineage, form, characteristics, or place. Without cause or condition, without obstruction, the self-born wisdom is inherently clear. Without looking, it is clear in that very nature, which is the excellence of seeing. How does the essence of seeing see? "The vajra mind is the supreme power." It is said that the vajra of mind-wisdom is the supreme power of wisdom, which is the reason. "No seeing, self-common dharma. Undifferentiated, free from attachment to biased views." It is said that there is no seeing in the object, because self-awareness has no inside or outside. The appearance of self and common characteristics as dharma is also inseparable from knowledge and mere appearance. Because there is no attachment to looking from the inside out or from the outside in, in that very nature, without an object, the confidence of self-illuminating awareness is gained, therefore it is called omniscient. Without desire. "Unmistakenly realize one's own nature." This is what was said. That which has obtained movement and has become the path to the ultimate stability. The eighth answer is: "Abandon the doubt of three, two, one." It is said that in order to eliminate the doubt of questioning the seventh answer. First, reality and clarity. It is said that the five sentences eliminate the obstacles of the two Tarkas. The former Buddhas and sentient beings. Each has a different mind-stream. If one, then seven previous thoughts arise. It is said that in general, if Buddhas and sentient beings are on one side, then it is not apparent in the precepts, it contradicts the meaning, the reason cannot be expanded, the logic is unreasonable, and the dharma.
Chinese
虽然四种特征和七种矛盾都可能出现，但在某些情况下，密咒与常识相悖，会受到批评。如果说佛陀的心和众生的心是同一方向且具有对立性，那么就像胜者一样，众生也会变得全知，没有分别念，不会产生烦恼的痛苦，不需要依赖道之法。胜者也像众生一样，变得一无所知，具有分别念，体验烦恼的痛苦，出现七种过失。如果六道众生的心是既相同又不同，那么心相续就会耗尽八种。这就是最终法的过失，即使六道众生的心都统一于自生智慧，如果一个众生成佛，那么所有众生都应该成佛；如果一个堕落，那么所有众生都应该堕落；如果一个知识渊博，那么所有众生都应该渊博；如果一个知识浅薄，那么所有众生都应该浅薄；如果一个概念广大，那么所有众生都应该广大；如果一个概念狭隘，那么所有众生都应该狭隘；如果一个敏锐，那么所有众生都应该敏锐；如果一个迟钝，那么所有众生都应该迟钝；如果一个心胸狭窄，那么所有众生都应该狭窄；如果一个心胸宽广，那么所有众生都应该宽广；如果一个感觉清晰，那么所有众生都应该清晰；如果一个感觉模糊，那么所有众生都应该模糊；如果一个记忆清晰，那么所有众生都应该清晰；如果一个记忆模糊，那么所有众生都应该模糊。如果对这八种情况产生怀疑，如果说是不同的，那么就会有七种矛盾。如果说佛陀的心和众生的心是不同的，那么佛陀和众生的自性就会变得不同，本体也会变得不同，因为没有关联，所以无法实现目标，无法度化众生，无法消除烦恼和清除障碍，胜者的教法也就没有必要了，会走向各自常恒的极端，这就是第七种过失。即使所有众生的各自智慧是不同的，因为各自都存在自生智慧，如果一个能认知另一个，那么就会变成他生，没有定义。如果一个不能认知另一个，那么就不会变成智慧。如果在没有对境的情况下认知，那么誓言就会破损。如果知识的显现是另一种智慧，那么从自他的角度来看，就会有能取和所取的二元对立。智慧会有种姓等七种不同，会走向多体的极端。为了消除这些，就是这样。
English
Although the four characteristics and seven contradictions may all occur, in some cases, the secret mantra is criticized for being logically inconsistent with common sense. If it is said that the Buddha's mind and the sentient beings' minds are in the same direction and have opposition, then like the Victorious One, sentient beings would also become all-knowing, without conceptualization, without the suffering of afflictions, and would not need to rely on the Dharma of the path. The Victorious One would also be like sentient beings, becoming all-unknowing, having conceptualization, experiencing the suffering of afflictions, and the seven faults would occur. If the minds of the six realms of sentient beings are both the same and different, then the mindstream would be exhausted in eight ways. This is the fault of the ultimate Dharma, that even if the minds of all six realms of sentient beings are unified in self-arisen wisdom, if one sentient being becomes a Buddha, then all sentient beings should become Buddhas; if one falls, then all sentient beings should fall; if one is knowledgeable, then all should be knowledgeable; if one is ignorant, then all should be ignorant; if one's concept is vast, then all should be vast; if one's concept is narrow, then all should be narrow; if one is sharp, then all should be sharp; if one is dull, then all should be dull; if one is narrow-minded, then all should be narrow-minded; if one is broad-minded, then all should be broad-minded; if one's feeling is clear, then all should be clear; if one's feeling is unclear, then all should be unclear; if one's memory is clear, then all should be clear; if one's memory is unclear, then all should be unclear. If there is doubt about these eight situations, if it is said to be different, then there will be seven contradictions. If it is said that the Buddha's mind and the sentient beings' minds are different, then the nature of the Buddha and sentient beings would become different, the essence would also become different, because there is no connection, so it is impossible to achieve the goal, impossible to tame sentient beings, impossible to eliminate afflictions and clear away obscurations, and the Victorious One's teachings would be unnecessary, and would go to the extreme of each being permanent, which is the seventh fault. Even if the individual wisdom of all sentient beings is different, because self-arisen wisdom exists in each, if one can know the other, then it will become other-born, without definition. If one cannot know the other, then it will not become wisdom. If one knows without an object, then the vow will be broken. If the appearance of knowledge is another wisdom, then from the perspective of self and other, there will be the duality of grasper and grasped. Wisdom will have seven differences such as lineage, and will go to the extreme of multiplicity. To eliminate these, it is like this.
Chinese
由于没有否定和肯定，因此脱离了一和多。 所谓佛和众生，既没有否定一和多的边，也没有肯定脱离，这是因为觉性自生之智慧本身就脱离了一和多。 对于脱离与未脱离没有分别，虽然显现出力量，看似有否定和肯定。 这样认为，由于没有额外的否定和肯定，所以不会出现那些过失。 第三，为了说明错觉在基上存在与否。 第三部分的前面有九种思辨错误。 所谓如果错觉存在于基上，那么基就会变成轮回，自性恒常的过失，不会被遮蔽。 就像绳结的例子一样，不会长成。 诸佛和众生的种姓会变得不同。 宣说教法就没有必要。 涅槃的显现会停止。 轮回会变成终结。 因为没有关联，所以无法实现目的。 基的法会变得有垢染。 后面是消除不存在的疑惑。 过失的实体有十二个基。 所谓即使基上没有错觉。 也有俱生无明不存在的过失。 以及自性断灭的过失。 涅槃会变成终结。 错觉会停止。 如果轮回显现在没有基的地方。 轮回就会有开端。 清净的相续也会轮回。 不需要净化遮蔽。 宣说教法就没有必要。 如果从本来在基上不存在的地方显现。 就会变成外道断灭的显现。 以及先前不存在的过失。 以及一个对一个不存在的过失。 本来不存在和十二个会显现。 基与错觉存在与否二者皆非的意义相违背。 在经教中没有显现。 没有被理证所扩展。 这样在理智上是不合理的。 顺便说一下，说明智慧的差别是： 不智者和智者的想法是。 所谓分类是： 不智者和非常不智者。 所谓不智者的想法有两种。 哪两种呢？ 非常不智者是持常见者。 所谓外道和众生就是如此。 不智者争论存在与否。 无论做什么否定和肯定。 都会对那个和那个产生贪恋和嗔恨。 所谓有待的不智者是。 与量式的存在方式争论。 唯识宗争论有无。 中观宗争论显现的有无。 为了非理性的智慧之境而特意遮止。 为了理性的智慧之境而肯定。 那就是对肯定的意义产生执着。
English
Since there is no negation and affirmation, it is separated from one and many. That is, Buddhas and sentient beings, without negating the extremes of one and many, and without affirming separation, this is because the wisdom of self-arising awareness itself is separated from one and many. For those without distinction between separation and non-separation, although power appears, it seems like there is negation and affirmation. Thinking like this, since there is no additional negation and affirmation, those faults will not occur. Third, to show whether illusion exists on the ground or not. The first of the third part has nine speculative faults. That is, if illusion exists on the ground, then the ground will become samsara, the fault of self-nature being permanent, and obscurations will not arise. Like the example of a knot, it will not grow. The lineages of Buddhas and beings will become different. There is no need to teach the Dharma. The appearance of nirvana will cease. Samsara will become finite. Because there is no connection, it cannot achieve its purpose. The dharma of the ground will become defiled. The latter is to eliminate doubts about non-existence. The substance of faults has twelve grounds. That is, even if there is no illusion on the ground. There are faults of the absence of co-emergent ignorance. And the fault of self-nature being cut off. Nirvana will become finite. Illusion will cease. If samsara appears where there is no ground. Samsara will have a beginning. The pure continuum will also cycle. There is no need to purify obscurations. There is no need to teach the Dharma. If it appears from a place that originally did not exist on the ground. It will become the appearance of nihilistic heretics. And the fault of not existing before. And the fault of one not existing for the other. Originally non-existent and twelve will appear. The ground contradicts the meaning of illusion being neither existent nor non-existent. It does not appear in the scriptures. It is not expanded by reasoning. Thus, it is not reasonable in terms of logic. By the way, explaining the difference in wisdom is: The thoughts of the unwise and the wise are. That is, the classification is: The unwise and the extremely unwise. That is, there are two types of thoughts of the unwise. What are the two? The extremely unwise are those who hold to permanence. That is, heretics and beings are like that. The unwise argue about existence and non-existence. Whatever negation and affirmation they do. They will develop attachment and hatred for that and that. That is, the relatively unwise are. They argue with the valid mode of existence. The Mind-Only school argues about existence and non-existence. The Middle Way school argues about the existence and non-existence of appearances. They deliberately obstruct the object of non-rational wisdom. They affirm the object of rational wisdom. That is, they become attached to the meaning of affirmation.