Chinese
因为对所应否定的事物产生嗔恨，由于没有见到无取舍之义，所以是不贤明的。那么，什么是贤明呢？“贤明和非常贤明是”，这是对贤明的想法进行区分并加以显示的。“普通的贤明者具有破立之见，依赖于所立之义”，这是指大乘中观派和唯识派。然而，相对于密宗来说，这是错误的。 “被业所束缚的能取所取，远离了无误之道”，就是这个意思。因为生起了专门进行破立的决断的分别念，所以远离了密宗的见解。密宗是：“对于所有非常贤明者来说，心无破立”。意思是说，密宗行者是非常贤明的想法，以大自在的理证不专门进行破立，这也是证悟的殊胜方便。顺便说一句，虽然有驳斥具有破立之见的观点和成立无破立之义，但是并不只承认无破立的这一方面。意思是说，“因为彼和自证自显，不信赖无破立之意”，意思是说，因为有无破立的一切法都是自证，所以不将无破立之义专门执着为对境。因为专门进行破立之时和安住于平等之时都是错误的。因此，“因此各自具有破立之见，因为执着于所立的方面，怎么能见到彼彼之无呢？因此是自己的分别念所见”。这样说的。为了顺便显示第九个回答，“彼彼如阶梯，差别、数量和舍弃皆无”，意思是说，不承认作为因的乘和作为果的彼如阶梯般具有差别的数量。因此，七种过失就像对因的乘说数量一样会产生，而对果的乘则不会产生过失。必要是：“就像有毒之物不可饮用一样，怎么会变成两种邪见呢？”意思是说，就像那个比喻一样，密宗不会像自性邪见和依赖邪见那样行事。第二，为了消除疑惑。“第二，如是彼性中”，意思是说，数量的第二如是询问任运成就。“成就之名相如是表示”，意思是说，任运成就既不是单方面的，也不是无方
English
Because of generating hatred towards what should be negated, it is unwise because the meaning of non-acceptance and rejection is not seen. So, what is wisdom? "Wisdom and great wisdom are," this is to distinguish and show the differences in the minds of the wise. "Ordinary wise people have views of refutation and establishment, and rely on the meaning of what is established," this refers to the Mahayana Madhyamaka and Yogacara schools. However, in relation to Secret Mantra, this is mistaken. "The grasped and the grasper are under the power of actions, and are separated from the unerring path," that is the meaning. Because the determination of specifically engaging in refutation and establishment arises, it is separated from the view of Secret Mantra. Secret Mantra is: "For all very wise people, there is no refutation or establishment in the mind." This means that the practitioners of Secret Mantra have the thought of being very wise, and do not specifically engage in refutation and establishment with the reasoning of the Great Lord, which is also a supreme means of realization. By the way, although there is refuting the views of those who have refutation and establishment and establishing the meaning of non-refutation and non-establishment, they do not only acknowledge the aspect of non-refutation and non-establishment. The meaning is, "Because of that and self-awareness and self-appearance, they do not rely on the meaning of non-refutation and non-establishment," meaning that because all phenomena with or without refutation and establishment are self-aware, they do not specifically fixate on the meaning of non-refutation and non-establishment as an object. Because it is mistaken to specifically engage in refutation and establishment at the time of establishing refutation and establishment and at the time of abiding in equality. Therefore, "Therefore, each has refutation and establishment, because they are attached to the aspect of what is established, how can they see the absence of that? Therefore, it is their own conceptual thought that is seen." That's what it says. In order to show the ninth answer incidentally, "That is like a ladder, there is no difference, number, or abandonment," meaning that they do not acknowledge the number of differences between the vehicle of cause and the vehicle of effect as being like a ladder. Therefore, the seven faults will arise like saying the number to the vehicle of cause, but no faults will arise to the vehicle of effect. The need is: "Just as poison with a part is not drunk, how can it become two wrong views?" This means that, like that example, Secret Mantra does not act like inherent wrong view and dependent wrong view. Second, to eliminate doubts. "Second, thus in that nature," meaning that the second of the numbers is like asking about spontaneous accomplishment. "The term of accomplishment is thus shown," meaning that spontaneous accomplishment is neither one-sided nor without direction.
Chinese
询问什么是“现在”。如果未成立而成立，则没有定义。如果说没有偏颇，那么在成立的状态中，马不是牛等也成立。因此，仅仅成立就没有定义。如果那不成立，也是一样。意思是说，如果被称为不成立的法自然不成立，那么因为不成立的法不圆满，所以没有定义。另外，如果不成立变成一边，那么就会有常见，证悟真谛也是轮回，执着而成就佛果，善恶果报混淆等过失。消除这些的方法是：因此，存在和不存在的一切，在任运成就方面没有成立。意思是说，以任运成就的理由，善业会生于天界等，善业不会生于恶趣等，对于一切存在不存在、成立不成立没有分别，因为有必要才说是任运成就，而不是说成立不成立。因此，对于超胜的任运成就，不会有那些过失。“第四个的前面有六个和两个过失。”意思是说，如果像珍宝岛和太阳一样，以字面意思来衡量本来成佛是一边，那么涅槃会变成常边，佛会变成有种姓，不需要净除障碍，佛陀没有必要做，没有修行者所以不需要道，说法没有必要，轮回的显现会止息。如果这样，传承也会变成轮回，轮回会有初始。如果基没有轮回而心有轮回，那么心和基会有他体的过失。如果不异体，那么就像心有轮回一样，基也有轮回。如果说不可说是一体和他体，那么因为不是一体，所以基没有，但以不可说异体的方式，基也会有。第二个能立的说法也不是本来成佛的一边。“同样，后面的也随顺。”意思是说，如果基不是佛而是轮回，那么后面的过失也和前面一样，基会变成轮回的常边，基会变成有垢染，众生会变成自续，没有作者，涅槃会止息，如果涅槃有初始，轮回就没有终结，所以会变成断灭，不会有障碍，轮回
English
Asked what "now" is. If it is not established but becomes established, then there is no definition. If it is said to be without bias, then in the state of being established, things like a horse not being a cow are also established. Therefore, there is no definition for mere establishment. If that is not established, it is the same. It means that even if a phenomenon known as unestablished is naturally unestablished, there is no definition because the unestablished phenomenon is not complete. Furthermore, if the unestablished becomes one-sided, then there will be eternalism, and realizing the truth will also be samsara, becoming enlightened through attachment, and the mixing of good and bad results will also become faults that need to be established. The way to eliminate these is: Therefore, all that exists and does not exist is not established in terms of spontaneous accomplishment. It means that with the reasoning of spontaneous accomplishment, good deeds will lead to rebirth in the heavens, etc., and good deeds will not lead to rebirth in the lower realms, etc. There is no distinction between existence and non-existence, establishment and non-establishment. Because it is necessary, it is said to be spontaneous accomplishment, but it is not said to be established or unestablished. Therefore, for the superior spontaneous accomplishment, those faults will not occur. "The former of the fourth has six and two faults." It means that if, like the Jewel Island and the sun, one measures the originally enlightened as one-sided in a literal sense, then nirvana will become permanent, the Buddha will become one with lineage, there is no need to purify obscurations, the Buddha has no need to act, there is no practitioner so there is no need for the path, there is no need to teach, and the appearance of samsara will cease. If so, the lineage will also become samsara, and samsara will have a beginning. If the ground does not have samsara but the mind has samsara, then the mind and the ground will have the fault of being other. If they are not other, then just as the mind has samsara, the ground also has samsara. If it is said that it is impossible to say whether it is one or other, then because it is not one, the ground does not have it, but in the way that it is impossible to say other, the ground will also have it. The second statement of proof is also not on the side of being originally enlightened. "Similarly, the latter also follows." It means that if the ground is not a Buddha but is samsara, then the latter faults are also the same as the former, the ground will become the permanent side of samsara, the ground will become defiled, beings will become self-sufficient, there will be no agent, nirvana will cease, and if nirvana has a beginning, samsara will have no end, so it will become annihilation, there will be no obscurations, and samsara will
Chinese
如果说有束缚的过失，没有解释就没有意义，宣说教法没有必要。如果基上有轮回，就会和执着心没有差别，共有十二个方面。如果说无二，在三时中。这表示既不是本来成佛，也不是不成佛，但会有三种蕴、不被记别、以及矛盾聚集的情况。如果消除这些，那就是无二的境界。这表示自明智虽然与佛和众生没有分别，但正如经中所说：‘无有束缚亦无解脱，本来自成圆满佛法。’所说的意义，就像例子中药物本身具有利益和损害的性质一样。意思是说，即使是同一种药物，也具有利益和损害两种性质。本体没有差别和改变。这表示心不属于任何一方，因此不会产生不被记别的过失。道路上有无错乱的基础。这表示法性之中，轮回的基础存在与否，这两种情况。虽然以无二和三来表示第三种情况的门各不相同，但如果有人不明白其意义在于一体，那么认为存在的是自续派，认为不存在的是完全清净的一方，如果有人说在一方的无二中存在错乱，那么过失又该如何计算第三种情况呢？这表示要像说明错觉存在与否的情况一样来计算。为了消除这些，就像眼花缭乱的三种情况，虽然事物并不存在，但却有相似的性质。能够产生错觉的例子是，就像在树桩、水沫和绳子上，虽然没有真实的马、蛇的血肉，但因为有像人、马、蛇一样的性质，所以就像能够产生错觉的因缘一样。在自心中，虽然这些事物并不存在，但却有六种因缘。自性任运成就，就像如意宝一样。各自显现。这表示虽然心中没有自生的轮回，但就像镜子上的污垢一样，存在着轮回的两种因和四种缘，所以能够显现。就像如意树根据福德的大小而各自显现一样，显现在清净和不清净的行境中。根本无明正确地显现为自显现，与俱生无明相同，存在与不存在没有分别，因此没有错乱的基础，既非存在也非不存在。这所表示的意义是一致的。在三时中，恒常的错乱任运成就。这表示时间和错乱的基础。没有来去、生灭的显现
English
If there is a fault of bondage, without explanation it is meaningless, and there is no need to expound the teachings. If there is samsara on the ground, there will be no difference from attachment, and there will be twelve aspects. If it is said to be non-dual, in the three times. This means that even if it is neither originally enlightened nor not enlightened, there will be three skandhas, non-indication, and the gathering of contradictions. If these are eliminated, then it is the state of non-duality. This means that although self-awareness is no different from Buddha and sentient beings, as it is said in the sutras: 'There is no bondage and no liberation, the self-perfected Buddha Dharma from the beginning.' The meaning of what is said is like the example of medicine itself having the nature of benefit and harm. It means that even the same medicine has both beneficial and harmful properties. The essence has no difference or change. This means that the mind does not belong to any side, so there will be no fault of non-indication. On the path, there is or is not a basis for confusion. This means that in the nature of Dharma, the basis of samsara exists or does not exist, these two situations. Although the doors representing the third situation are different in non-duality and three, if someone does not understand that its meaning lies in oneness, then those who think it exists are Svatantrika, and those who think it does not exist are the completely pure side. If someone says that there is confusion in the non-duality of one side, then how should the fault be counted in the third situation? This means that it should be counted in the same way as explaining whether illusion exists or not. To eliminate these, like the three situations of dizziness, although things do not exist, they have similar properties. An example of being able to create illusion is like on a stump, foam, and rope, although there is no real flesh and blood of a horse or snake, because there are properties like humans, horses, and snakes, it is like the cause of being able to create illusion. In one's own mind, although these things do not exist, there are six causes and conditions. Self-nature is spontaneously accomplished, like a wish-fulfilling jewel. Appearing separately. This means that although there is no self-born samsara in the mind, like the dirt on a mirror, there are two causes and four conditions of samsara, so it can appear. Just as the wish-fulfilling tree appears separately according to the size of merit, it appears in the realm of pure and impure actions. The fundamental ignorance correctly appears as self-appearance, the same as co-emergent ignorance, there is no distinction between existence and non-existence, so there is no basis for confusion, neither existence nor non-existence. The meaning expressed here is consistent. In the three times, the constant confusion is spontaneously accomplished. This indicates time and the basis of confusion. There is no appearance of going and coming, arising and ceasing.