Chinese
没有。没有错觉和非错觉之分。在佛和众生之间，我的边际消失了。同样地，菩萨你也应该明白。这样教导之后，那位菩萨彻底断绝了错觉。因此，我最初出现在轮回中，最终我的心智空虚，境和识都各自清净。因为没有错觉的分别念，所以是好的，因为过失各自清净。因为无明的戏论没有错乱的可能，所以在原始清净大地的降临中不可能有错乱。因为烦恼的戏论没有差别，所以了知一切显现为法性。因为心智的戏论没有二元对立和怀疑，所以见解在自身显明。因为语言的戏论没有能诠释和名相，所以安住于不可言说的状态。因此，所有这些都寂灭，错觉本来清净。显现自解脱，觉性母子相会。轮回和涅槃融合，因此，在无明、轮回的业和烦恼没有对手而证悟时，轮回本身就被称为有始有终。那时，轮回的法被显现和意识所涵盖，涅槃的法被法身和智慧所涵盖。对于涅槃的法，应该用语言来衡量普遍的所知法，用体验来衡量应该修持的法，并且从中证悟意义的显现，所有自他利益圆满的眼睛，从法和智慧的眼睛中，这就是智慧之眼，远离了业和习气的尘垢成熟，远离了烦恼粗细的尘垢，远离了我和我所的执着，远离了元素的尘垢，有分和无分，远离了无明的尘垢，各种各样的错觉轮转。一个智慧之眼，没有污垢，这是不费力而获得的。获得它之后，所有佛的刹土都非常美丽，处处众多而广大，无边无际，无法看尽。看到这样的景象后，不散乱地观看它，从而看到外在的显现仅仅是法性，没有实体存在。没有对境的执着，内在的显现和各种各样的心识融为一体时，没有错觉这个名称。如果给它命名，那就是法身大圆满的无为大空，没有相和戏论。
English
There is not. There is no duality of delusion and non-delusion. Between Buddha and sentient beings, my boundaries vanish. Likewise, Bodhisattva, you should also understand. Having been instructed thus, that Bodhisattva completely severed delusion. Therefore, since I first appeared in samsara, ultimately my mind is emptied, and all objects and consciousness are purified in their own place. Because there is no conceptualization of delusion, it is good, because faults are purified in their own place. Because the elaboration of ignorance has no possibility of delusion, there is no possibility of delusion in the advent of the great primordial purity. Because the elaboration of afflictions has no difference, all appearances are known as dharmata. Because the elaboration of mind has no duality and doubt, the view is clear in its own place. Because the elaboration of words has no expressible and terminology, it abides in the state of inexpressibility. Therefore, all these are pacified, and delusion is primordially pure. Appearance is self-liberated, and awareness meets like mother and child. Samsara and nirvana are combined, therefore, when ignorance, the karma of samsara, and afflictions have no opponent and enlightenment is attained, samsara itself is said to have a beginning and an end. At that time, the dharma of samsara is encompassed by appearance and consciousness, and the dharma of nirvana is encompassed by dharmakaya and wisdom. And for the dharma of nirvana, the general knowable dharma should be measured by words, the dharma to be practiced should be measured by meaning, and from that, the dharma that realizes the manifestation of meaning, all the eyes that perfect the benefit of oneself and others, from the eyes of dharma and wisdom, this is the eye of wisdom, free from the maturation of the dust of karma and habitual tendencies, free from the dust of coarse and subtle afflictions, free from the clinging to I and mine, free from the dust of the elements, part and partless, free from the dust of ignorance, various kinds of deluded cycles. One wisdom eye, without impurity, is found without effort. Having found it, all the buddhafields are exceedingly beautiful, everywhere numerous and vast, boundless, unable to be fully seen. Having seen such a sight, without being distracted from looking at it, one sees that outer appearance is merely dharmata, without any substantial existence. There is no clinging to objects, and when inner appearance and various kinds of consciousness merge without duality, there is no name for delusion. If it is given a name, it is the great effortless expanse of the Dharmakaya Great Perfection, without signs and elaborations.
Chinese
获得远离粗重和戏论，清净的见解，于三时中不变。那时，因为无我，所以没有轮回的开始成立，因此从根本上清净了错乱之因的开始。因为我执的戏论，错乱的因缘自然清净，现在不可能错乱，所以称为断除了轮回的终结。第三，显示了总结者的名称的类别以及如何断除轮回的起始和终结，以及问答。这些显示了将总结的第一点分为三部分。现在，总结的第二点，显示了自生为根本的圆满大法的实相，首先显示了九个要点的内容。简要地显示了根本事物的实相，并显示了问答。从那时起，菩萨大士等就显示了。这些的问答可以通过文本来理解。现在，第二，简要地显示了根本，并扩展了自生。然而，它通过“事情是这样的”等来显示。然而，指的是以上述七个层次的方式存在。事情是这样的，指的是七个自成等的意图。安住于自成之中。指的是自成的安住方式、遍布方式、显现方式和分类，以及基于自成而安立的合理性，以及基于词义的自成的意义，这五者应该理解。其中，自成的安住方式是：因为以种子和幼苗的方式安住，所以没有任何需要扬弃或接受的，是圆满的。因为以牛奶和酥油的方式安住，所以通过努力与精华的意义相遇。因为以芝麻和芝麻油的方式安住，所以遍布于一切根本。因为以果实和种子的方式安住，所以无需努力，自然清净而圆满。此外，自成自己的体性，因为在任何地方都没有中断，所以显现为任何事物。因为没有落入任何一方，所以不被任何事物所染污。因此，它不需要任何事物，所以自成的法性可以与任何事物相适应。因为不被任何事物所染污，所以对自成的自显现没有分别。因此，自成安住在没有局限和偏颇的见解中。此外，通过没有中断的关键，可以认识自成的法性。
English
Having obtained the view that is completely pure, free from coarseness and elaboration, and unchanging in the three times. At that time, because there is no self, the beginning of samsara is not established, therefore, the beginning of the cause of delusion is purified from the root. Because of the elaboration of the ego-clinging mind, the conditions for delusion are naturally purified, and now it is impossible to be deluded, so it is called cutting off the end of samsara. Third, it shows the categories of the names of the summarizers and how samsara itself is cut off at the beginning and end, along with questions and answers. These show that the first point of the summary is divided into three parts. Now, the second point of the summary, showing the self-arisen as the basis for the Great Perfection of Reality, first showing the content of the nine meanings. Briefly showing the reality of the basis of things, and showing the questions and answers. From then on, the Bodhisattva Mahasattva and so on are shown. The answers to these can be understood through the text. Now, secondly, briefly showing the basis, the self-arisen is shown in detail. However, it is shown through "the matter is like this" and so on. However, it refers to the fact that it exists in the manner of the seven levels above. The matter is like this, referring to the intention of the seven spontaneously accomplished ones and so on. Abiding in self-accomplishment itself. It refers to the way of abiding, the way of pervading, the way of appearing, and the classification of self-accomplishment, as well as the rationality of establishing self-accomplishment based on self-accomplishment, and the meaning of self-accomplishment based on the definition, these five should be understood. Among them, the way of abiding of self-accomplishment is: because it abides in the manner of seeds and sprouts, it is complete without anything to be abandoned or accepted. Because it abides in the manner of milk and butter, it meets the meaning of the essence through effort. Because it abides in the manner of sesame seeds and sesame oil, it pervades all bases. Because it abides in the manner of fruit and seeds, it is complete in natural purity without effort. Furthermore, the nature of self-accomplishment itself, because it is not interrupted anywhere, it appears as anything. Because it does not fall into any side, it is not stained by anything. Therefore, it does not need anything, so the dharma nature of self-accomplishment can be adapted to anything. Because it is not stained by anything, there is no conceptualization of the self-appearance of self-accomplishment. Therefore, self-accomplishment abides in a view that is free from limitation and partiality. Furthermore, through the key of not being interrupted, one can recognize the dharma nature of self-accomplishment.
Chinese
无有。 由于不落于任何一方的关键，任运自成的自性没有差别。 也就是，由于是任运，所以根本不会断绝，无论在轮回还是涅槃，有还是没有，常还是断中出现，都不会阻碍。 由于是自成，所以不落于任何一方，不是恒常不变的，因为任运自成不是实在的法。 也不是断灭，因为任运自成的因显现，存在于精华的意义中。 常断、有无、显空任何一方都不成立。 任运自成的果，安住在自解脱中。 这样一来，由于根本不会断绝，可以顺应任何情况，所以什么都不需要抛弃。 由于不落于任何一方，所以显现什么都从自身解脱。 也就是，由于任运自成是基础，所以在所有时间都存在且不变，是力量，所以显现为各种各样的显现。 由于基础和力量不是二元，所以各种各样的显现自在解脱，没有重复的基础。 也就是，由于显现为各种各样，所以可以接受任何事物，而它本身自在解脱，没有任何欲望。 也就是，由于是任运，所以不是人为的。 由于是自成，所以不需要努力和修行，而是自在解脱。 即使这样解脱，显现也不会停止，因为显现是从显现中解脱的。 为什么会解脱呢？因为任运自成没有偏颇的关键。 这样一来，由于没有偏颇，所以是自立的。 由于根本不会断绝，所以不会阻止其他。 也就是，由于是处所，所以是所有事物的来源。 由于是规律，所以轮回和涅槃都不会停止而显现。 这样一来，就叫做不可否认的处所和规律。 第二，任运自成的遍布方式是：遍布于轮回，所以不需要努力任运自成的法性。 它遍布于涅槃，所以任运自成的自性本来就是成佛的关键。 遍布于轮回和涅槃的无二，所以没有成立佛和众生的名称的关键。 遍布于显现，所以是任何事物都解脱的关键。 遍布于空性，所以它显现为什么也不成立的关键。 遍布于显现和空性的无别，所以对于任运自成的遍布方式，没有任何遥远的关键。 也就是，由于不是从不遍布中分离出来而遍布存在，所以叫做任运自成。 任运自成的显现方式是，由于显现为存在，所以在一切处产生和显现。 由于显现为不存在，所以空性的自性超越了识别。
English
There is none. Due to the key of not falling to any side, the self-arisen nature of spontaneous presence has no difference. That is, because it is spontaneous, it will never be cut off, and it will not prevent whatever arises in samsara or nirvana, existence or non-existence, permanence or annihilation. Because it is self-accomplished, it does not fall to any side, so it is not eternally unchanging, because spontaneous presence is not a real thing. It is also not annihilation, because the cause of spontaneous presence is clear, and it exists in the meaning of the essence. Permanence, annihilation, existence, non-existence, appearance, emptiness, none of them are established. The fruit of spontaneous presence abides in self-liberation. In this way, since it will never be cut off, it can adapt to any situation, so there is no need to abandon anything. Since it does not fall to any side, whatever appears is liberated from its own ground. That is, since spontaneous presence is the basis, it exists at all times and is unchanging, and it is power, so it appears as various appearances. Since the basis and power are non-dual, the various appearances are freely liberated, and there is no repeated basis. That is, since it appears in various ways, it can accept anything, and it itself is freely liberated, without any desire. That is, since it is spontaneous, it is not artificial. Since it is self-accomplished, there is no need for effort and practice, but it is freely liberated. Even if it is liberated in this way, appearance will not cease, because appearance is liberated from appearance. Why is it liberated? Because spontaneous presence has the key of impartiality. In this way, since there is no partiality, it is independent. Since it will never be cut off, it will not prevent others. That is, since it is a place, it is the source of all things. Since it is a rule, samsara and nirvana will not cease but will appear. In this way, it is called the undeniable place and rule. Second, the way spontaneous presence pervades is: pervading samsara, so there is no need to strive for the nature of spontaneous presence. It pervades nirvana, so the nature of spontaneous presence is inherently the key to becoming a Buddha. Pervading the non-duality of samsara and nirvana, so there is no key to establishing the names of Buddha and sentient beings. Pervading appearance, so it is the key to liberating anything. Pervading emptiness, so it is the key to not establishing whatever appears. Pervading the inseparability of appearance and emptiness, so for the way spontaneous presence pervades, there is no key that is far away. That is, since it is not separated from non-pervasion but exists in pervasion, it is called spontaneous presence. The way spontaneous presence appears is that since it appears as existence, it arises and appears everywhere. Since it appears as non-existence, the nature of emptiness transcends identification.