English
Because it transcends the scope of all actions. The more it is analyzed, the more conceptualization arises; the more it is thought about, the more attachment arises; the more attachment, the more clinging arises, therefore it cannot be seen correctly, so it is separated from those. Therefore, if such a meaning is understood as self-awareness as it is, then the uncorrected nature of reality is not produced. If it is not analyzed, thought about, or fixated on by the mind, then the original meaning will naturally be fulfilled, and that is the only truth, there is no need to look elsewhere. As it is said in the meditation on the arrangement of the three bodies: Inexpressible, free from bias, the expanse of the sky. In the expanse of the sky, there is no birth or death. No birth and no death is Bodhicitta. Without gathering or separating, it abides in itself. Because it has always been there, it cannot be accomplished. Without accomplishment, spontaneously accomplished, the expanse of the three bodies. Self-arising, self-liberating, unchanging life force. A path that is deep and difficult to examine, subtle. A place that is difficult for others to understand, great. The meaning of profound, vast yogic practice. Although it exists without subtlety or grossness. Looking elsewhere is a place of error. Like that. The second is: From "Mind seeks mind," to "Ignorance appears as duality," is what is being shown. That is, here, the mind that has not entered into any concept, by not seeking anything, is itself seeking the nature of mind, which is the correct seeking. When seeking in this way, the meaning that does not move anywhere, in the absence of awareness that does not establish anywhere, transforms into self-awareness, and if a supreme warmth is found by the view of samsara appearing as the nature of reality, then nominally the nature of mind is found. If that supreme warmth is found through such a view, then because the essence is not definite, the essence of spontaneously arising wisdom, the mind of enlightenment, is nothing, but is the great self, and correctly recognizing that is the correct meaning. Therefore, in that great expanse of impartial, self-luminous space, because it is free from the distinctions of yes and no, existence and non-existence, the nature of self-appearance can be anything, whatever it may be, not abandoning any extreme, primordially free, that itself is the nature of phenomena, the essence of the meaning of all phenomena, the state of supreme enlightenment or the supreme lord. Therefore, in the way of indicating the essence of meaning without error, the appearance of samsara and the nature of essence, these two are not dual on the basis of the Tathagatagarbha, because there is no difference, like a conch shell and whiteness.
Chinese
如果问，显现为二是如何产生的？对于未觉悟者来说，显现为轮回的诸事物，其未被改变的自性，即无二的真如，是法性，诸位引导者、胜者们已经预言并开示过了。在尚未见到如此意义之时，如今的密咒师们，就像把破烂的布袋装满脓液一样，喜欢执着于目标。没有见到重大意义，仅凭自身经验是无用的，那是佛法的根基和可以利用的修行之处。这样说着，初学者说需要思考和辨别，这是因为他们缺乏伟大的方法，没有同时进入的福分。唉，他们成了慈悲的对象。因此，班禅蒋贝协宁说：众生从各种各样的生命中出生，被出生、将要出生和出生的延续所控制。无法知道思绪的尽头，被思绪所欺骗，追随思绪的延续，无法从错误的思绪中返回。那些了解幻象的幻术师们，将幻象迷惑的幻象比作幻象的马和象。像被梦境迷惑一样，梦境削弱了真实，被梦境所控制的梦中人。抛弃这条道路，将边见和其他道路视为道路，并宣称这是没有错误的道路。他们像石头中的黄金一样值得同情，被伟大的慈悲所夺走。因此，对于轮回的显现没有确定，那是邪念迷惑的幻象。清净错觉的佛身和智慧，以及消除障碍的幻象，虽然由于因缘的力量，被认为是众生和佛陀，有肯定和否定的差别。但由于显示不一致，因此在本体真如中，根本不存在任何与一不同的自性。因此，仅仅是对于突发思绪的因缘聚合的显现，赋予了不同的名称，但在本体上根本没有二元性。在错觉的层面上，可以显现为二元性。例如，如果用同一种布料，由于各种颜色的影响而改变颜色。虽然显现出红色、黄色等各种不同的颜色，但它怎么会脱离布料本身呢？不会脱离。同样，当邪念成熟时
English
If asked, how does the appearance of duality arise? For those who have not realized, the unconditioned nature of the phenomena that appear as samsara, the non-dual Suchness, is the Dharmata, as prophesied and taught by the guides, the victorious ones. When such meaning is not seen, nowadays, mantra practitioners, like filling a tattered bag with pus, enjoy clinging to objects. Not seeing the great meaning, being without action based on one's own experience, is the basis of Dharma and a place of practice that can be utilized. Saying this, and the beginners saying that thought and discrimination are necessary, is because they lack the great method and do not have the fortune to enter simultaneously. Alas, they have become objects of compassion. Therefore, Panchen Jampel Shenyen said: Beings are born from various kinds of lives, controlled by the continuation of birth, being born, and will be born. Unable to know the end of thoughts, deceived by thoughts, following the continuation of thoughts, unable to return from mistaken thoughts. Those illusionists who understand illusion, compare the illusion-bewildered illusions to illusionary horses and elephants. Like being deceived by dreams, dreams weaken the truth, dreamers controlled by dreams. Abandoning this path, viewing extreme views and other paths as paths, and proclaiming that this is the path without error. They are like gold in stone, worthy of compassion, seized by great compassion. Therefore, there is no certainty about the appearance of samsara, it is the illusion of mistaken thoughts. The body and wisdom of purified illusion, and the illusion of purified obscurations, although due to the power of conditions, are considered sentient beings and Buddhas, with the difference of affirmation and negation. But because of showing inconsistency, in the essence of Suchness, there is absolutely no nature different from oneness. Therefore, merely giving different names to the appearance of the aggregation of causes and conditions of sudden thoughts, but in essence, there is no duality at all. On the level of illusion, it can appear as duality. For example, if the color is changed by the influence of various colors from the same cloth. Although various different colors such as red, yellow, etc. appear, how can it be separated from the cloth itself? It cannot be separated. Similarly, when wrong thoughts ripen
Chinese
从纯正的觉悟成熟后，众生和具有智慧的佛陀的差别，在于因是菩提心，通过觉悟与未觉悟的因缘转变。佛陀是具有智慧者，众生是不具智慧者，虽然显现为二者，但实际上没有差别。第三部分，从“轮回的痛苦”到“智慧自然生”，说明了：那么，是否永远无法获得究竟的果位呢？轮回的众生在三界城市中体验快乐和痛苦，实际上是如梦一般显现的。从轮回中深吸一口气，醒来，梦境消散，摆脱了痛苦的境地，如同显现醒来的快乐一般。一切事物原本就是自性大乐的菩提心，其本性如同虚空般遍布一切，如同油涂抹在芝麻上，无论多少都完全渗透，显现为遍布广大、超越一切的法身。因此，如同梦境一般，通过突然或立即的思维，认真观察，转变为造作之业，所有被称为名言之障的错觉显现，都是由自己思维的因缘聚合而显现的，完全是造作的。在此，业和烦恼的自性，原本未生的法性中没有取舍，其自性即是如是性，在遍布广大的法界中证悟，无法寻找，障碍即是智慧，颠倒即是菩提，烦恼即是大乐，原本解脱，因此没有去除和清净的说法。然而，不通过对障碍的修行，而是确定自性二元对立，如所说般证悟智慧自然生，无需断除，自然成就，具有殊胜的功德，果无需依赖因缘，自然解脱而获得。这些是为了正确理解意义而陈述的，即观点的不同。到此为止，第七品结束，进入第八品。第二部分有七点：以譬喻说明七种存在的伟大之处，阐述六种确定，揭示六种完成，阐述三种理由，阐述六种暖相，十二种信心。
English
From the maturation of pure and correct understanding, the difference between sentient beings and Buddhas with wisdom lies in the fact that the cause is the mind of Bodhi, transformed by the conditions of realization and non-realization. Buddhas appear as those with wisdom, and sentient beings as those without wisdom, but in reality, there is no difference. The third part, from "the suffering of Samsara" to "wisdom arises naturally," explains: Then, is it impossible to attain the ultimate fruit? The experience of happiness and suffering by beings in the three cities of Samsara is like a dream, appearing as if it exists when it does not. Like taking a deep breath from Samsara, waking up, and the dream dissolving, one is freed from the realm of suffering and experiences the happiness of awakening. All things are inherently the nature of great bliss, the mind of Bodhi, whose nature is like the sky, pervading everything. Like oil smeared on sesame seeds, it completely permeates regardless of amount, appearing as the all-pervading and vast Dharmakaya. Therefore, like a dream, through sudden or immediate thought, carefully examining, it transforms into fabricated actions. All illusory appearances, called the obscurations of terminology, appear from the aggregation of causes and conditions of one's own thoughts, and are entirely fabricated. Here, the nature of karma and afflictions, without acceptance or rejection in the originally unborn Dharma nature, its essence is Suchness, realized in the vast expanse of the Dharmadhatu, impossible to find. Obscuration itself is wisdom, reversal itself is Bodhi, affliction itself is great bliss, originally liberated, therefore there is no talk of removal or purification. However, without practicing purification of obscurations, but determining the non-duality of nature, as explained, realizing the naturally arising wisdom, without needing to abandon, naturally accomplished, possessing the greatness of extraordinary qualities, the fruit is obtained without relying on causes and conditions, but through natural liberation. These are stated for the purpose of correctly understanding the meaning, that is, the difference in views. Up to this point, the seventh chapter ends, and the eighth chapter begins. The second part has seven points: illustrating the seven greatnesses of existence with examples, explaining six certainties, revealing six completions, explaining three reasons, explaining six signs of warmth, and twelve faiths.
Chinese
讲说。显示那些的意义是从自身产生的。第一部分有两个方面：概括地显示，详细地讲说。第一部分是从“楞伽”到“完全确定”。它显示了根本的最后，以譬喻显示了伟大的意义，确定是口诀，以及共同显示的续部的伟大之处。有人可能会想，楞伽的主人，这样称呼集合者，用三个根本的例子来象征，最后以见到意义的方式确定了本质。这就像这样：这部续部的国王的意义是圆满的，确定是七个根本的本质，因此非常殊胜。因此，它也显现了口诀阿底瑜伽的乘，因此，用这些确定的理由的根本的概括，通过考察和分析续部的意义没有错误，像那样见到意义本身，从而正确地领悟时，见到者的那个人就能完全确定那样深奥的秘密意义，变得坚定不移，因此名字也能成立。第二部分有七个方面：确定是乘的顶峰的伟大之处，确定是续部之王的伟大之处，确定是教言的总释的伟大之处，确定是口诀的根本的伟大之处，确定是教法之源的伟大之处，确定是意义的总结的伟大之处，讲说确定是所有法的镜子的伟大之处。第一部分是从“洲和山”到“伟大本身清晰可见”。它显示了，例如，所有的洲和地区，山和边界等等，如果从须弥山的山顶上看，一切都会清晰可见，都在控制之下，只能看到下面的景象。同样，显现的无数的土地，以及那么多的乘的种类，如果正确地见到和领悟密咒的实相，那唯一的，如大乘一般的自生圆满的意义，那么，所有那些都会不混杂且完整地显现，因为低劣而被控制，只能看到下面的景象。像那样，通过确定的方式，这部经典也确定是所有乘的顶峰。第二部分是“世间光”。
English
Explanation. It shows that the meaning of those arises from itself. The first part has two aspects: showing in brief, and explaining in detail. The first part is shown from "Lanka" to "completely certain." It shows the root's end, using metaphors to show the great meaning, certainty as the oral instruction, and the greatness of the tantra shown in common. Someone might wonder, the lord of Lanka, thus calling the collector, symbolizing with three root examples, and finally determining the essence by seeing the meaning. It is like this: the meaning of this king of tantras is complete, certain as the essence of the seven roots, therefore it is particularly excellent. Therefore, it also manifests the vehicle of oral instruction Atiyoga, therefore, with these summaries of the root of certain reasons, by examining and analyzing the meaning of the tantra without error, seeing the meaning itself as it is, and thus correctly realizing it, that person who sees can completely determine such profound secret meanings, become unwavering, and thus the name can also be established. The second part has seven aspects: the greatness of being certain as the pinnacle of the vehicle, the greatness of being certain as the king of tantras, the greatness of being certain as the general commentary of the scriptures, the greatness of being certain as the root of oral instruction, the greatness of being certain as the source of the teachings, the greatness of being certain as the conclusion of the meaning, and explaining the greatness of being certain as the mirror of all dharmas. The first part is from "continent and mountain" to "greatness itself is clearly visible." It shows that, for example, all the continents and regions, mountains and boundaries, etc., if viewed from the summit of Mount Sumeru, everything will be clearly visible, under control, and only the scenery below can be seen. Similarly, the countless lands that appear, and all those many kinds of vehicles, if the reality of the secret mantra is correctly seen and realized, that unique, self-arisen and perfect meaning like the Great Vehicle, then all those will appear unmixed and complete, controlled because of inferiority, and only the scenery below can be seen. In that way, through the means of certainty, this scripture is also certainly the pinnacle of all vehicles. The second part is "world light."