English
It is harmful due to reasoning such as "existence." If elaborated with reasoning such as that, it would be extensive, so it is not elaborated here. Therefore, since spontaneously accomplished is identified as flawed, it should be abandoned. Because from the aspect of compassion, it is desired to be all-pervasive, it is not necessary to accept it as spontaneously accomplished. If it is considered indeterminate, it is also flawed. Merely because there is no determination in name, the existence or non-existence of determination is not counted by different names, because the name is not correct. If there is no determination in meaning, is it non-existent from the perspective of the meaning changing? Even if it does not change, the meaning of not changing is not established. If it does not change, then indeterminacy is not established. Likewise, if it is indeterminate because of existence, one cannot deny the manifest. If it is indeterminate because of non-existence, one cannot find an examination of existence or non-existence in non-existence. Similarly, apply this to all appearances and emptiness. Therefore, since indeterminacy is flawed, it should be abandoned. This, from the aspect of compassion, arises in various ways, so there is no need to examine the meaning of indeterminacy. The very basis of determination as the essence of meaning is also flawed. If there is determination in name, since the absence of determination in name is a word, the object to be designated is not even established as merely a name, and the designating word is not even established as merely a word, therefore, determination cannot be found. Is there an examination of determination in meaning? If there is an examination, then there is no difference from those who assert permanence externally. Because the sound of impermanence is not admitted. If it is permanent, then it is certain to exist in samsara, therefore, samsara and nirvana are cut off. There is no consideration for the efforts of sentient beings. Therefore, determination should be abandoned as flawed. This is pure from the beginning, so it does not desire existence or non-existence, permanence or annihilation. Asserting that anything can be affirmed is also flawed. That is, if one affirms existence, is existence pervaded by non-existence or not? If it is pervaded, then existence is not possible. If it is not pervaded, then the kinds of dependence cannot be refuted, because existence depends on non-existence. Similarly, it is sufficient to apply this to all appearances and consciousness. If one affirms non-existence, it is the same as before. Or, it is impossible to affirm existence in non-existence. For example, asserting that anything can be affirmed is also flawed, so it should be abandoned. Here, there is no need to affirm anything, because everything arises from its own nature, so it does not adhere to any permanent basis. Asserting that the basis can be transformed into anything is also flawed. If existence can be transformed into non-existence, then this is clear in the manifest. Similarly, from cause to effect
Chinese
不能将因转换为果，也不能将果转换为因。同样，对于所有显现与空性、常与断灭也是如此。因此，这个也是有缺陷的，应该舍弃。这是因为慈悲无偏地显现，所以什么也不能否定。认为基是多种多样的也是有缺陷的，在显现白色的同时，是否被黄色等所遍及？如果遍及，那么“白色”这个词就失去了意义；如果不遍及，那么多种多样的观点就失去了意义。或者说既是白色又是黄色？在显现白色的时候，黄色没有成立；在显现黄色的时候，白色没有成立。如果多种多样同时显现，那么基就会变成不同的。也就是说，在眼识中显现蓝色的时候，不可能显现白色等。而且，蓝色和白色两者是相互矛盾的。就像冷触和热触不能同时存在一样。因此，多种多样也是有缺陷的，应该舍弃。这是因为自性没有造作，虽然显现为多种多样，但本体从一开始就是清净的。像这样，即使是不可思议的六种，也是有缺陷的，所以不能作为基。这是因为显现为本体从一开始就是清净的智慧，在基上连迷惑的假立也不成立，所以是原始清净，没有迷惑的说法也不成立，所以是周遍一切。实际上没有任何承诺。安住在自性普现的智慧中，即使在名言上假立为迷惑也没有矛盾，即使安立为不迷惑也没有矛盾。因此，因为迷惑在基上不存在，所以名言假立是空性的。因为迷惑在基上没有成立，所以迷惑与不迷惑都不存在。慈悲周遍一切的智慧的三种相是：慈悲无偏地显现，不依赖于有无、常断等任何事物，并且无偏地显现。也就是说，从本体原始清净的角度来看，最初没有经历过迷惑，没有佛和众生的名称，现在也不存在于迷惑中。觉性本身从一开始就是佛，以后不可能迷惑，所以基也没有迷惑。从自性任运成就的角度来看，不能否定多种多样，无论显现什么都不会空，因为本体没有被沾染。从慈悲周遍一切的角度来看，如同迷惑
English
It is not possible to transform the cause into the result, nor is it possible to transform the result into the cause. Similarly, it is the same for all appearances and emptiness, permanence and annihilation. Therefore, this is also flawed and should be abandoned. This is because compassion arises without partiality, so nothing can be negated. The view that the basis is diverse is also flawed. When white appears, is it pervaded by yellow, etc., or not? If it is pervaded, then the word "white" loses its meaning. If it is not pervaded, then the idea of diversity is undermined. Or is it both white and yellow? When white appears, yellow is not established; when yellow appears, white is not established. If diversity appears at the same time, then the basis becomes different. That is, in the case of eye consciousness, when blue appears, it is impossible for white, etc., to appear. Furthermore, blue and white are mutually contradictory, just as hot and cold sensations cannot coexist. Therefore, diversity is also flawed and should be abandoned. This is because nature is without artifice. Although it appears as diverse, its essence is pure from the beginning. Thus, even the six that are inconceivable are flawed and cannot be taken as the basis. This is because it arises as primordial wisdom, pure from the beginning. Since even the mere imputation of delusion is not established on the basis, it is primordially pure. Since the term "non-delusion" is also not established, it is all-pervasive. In reality, there is no acceptance of anything. Abiding in the wisdom of self-arisen appearance, there is no contradiction even if delusion is nominally imputed, and there is no contradiction even if non-delusion is posited. Therefore, since delusion does not exist on the basis, nominal imputation is empty. Since delusion is not established on the basis, it does not abide in either delusion or non-delusion. The three aspects of the wisdom of all-pervasive compassion are: compassion arises without partiality, not relying on existence or non-existence, permanence or annihilation, and arises without partiality. That is, from the aspect of the essence being primordially pure, since there has been no delusion from the beginning, there are no names of Buddhas and sentient beings, and it does not abide in delusion now. Awareness itself is Buddha from the beginning, and since it is impossible to be deluded later, there is no delusion in the basis. From the aspect of self-perfected nature, diversity cannot be negated. However it appears, it is not empty, because the essence is not tainted. From the aspect of compassion pervading all, like delusion
Chinese
并且不阻碍，显现的轮涅如是如是地解脱。那也是在名言的权势下，显现为三身，但在任何地方都无法确定。那也是显现为各种各样的显现，但什么也不是，不是什么也显现，显现的一切都显现，显现的当下解脱，一切都解脱。解脱也是在自身解脱，所以，没有从安住之外的改变。那个被命名为，从任何地方也没来，任何地方也不住，那个就是无处可去的法性。如是安住而显现，显现而周遍，周遍而空。空性超越了能被认识的范畴，所以，没有来去，一切时中没有间断，不落于任何一方，恒常安住的智慧。实相从不超出三者，从原始清净的文字中开示。说“错乱”是指有各种各样的错乱，从那之中区分也有两种根本，即错乱的算术之理和错乱的自生轮涅之理。算术之理是，从吉祥美妙者开始宣说了十二支，即从无明根本和支分等错乱之理为基础，确定错乱的基础；从行根本和支分等错乱之理为基础，确定错乱的业；从识以名称的种种类别等错乱之理为基础，计算众多的类别；从名称安立的各种各样等错乱之理为基础，确定错乱的因；从色微尘和极微尘等错乱之理为基础，确定错乱的时间；从六处数量确定为基础，从业错乱之理为基础，确定错乱的果；从触的体验，以轮回的错乱之理为基础，确定错乱的相；从感受的各种所依为基础，从错乱之理为基础，确定错乱的量；从有进入各不相同为基础，分别观察错乱的业；从取二者聚合，以错乱之理为基础，确定身心颠倒的错乱；从有产生，以因的错乱之理为基础，显示内外错乱的决定，特殊的体性。
English
Furthermore, it does not obstruct; however the cycle of existence appears, it is liberated as such. That is, under the power of convention, it appears as the three kayas, but it cannot be definitively established anywhere. Moreover, although it appears in various ways, it is nothing whatsoever. Although it is not nothing, everything that arises does arise, and that which arises is liberated; everything is liberated. Since that liberation is liberated in its own ground, there is no change from abiding. That which is named has not come from anywhere, does not abide anywhere, and is the very nature of reality that goes nowhere. Abiding in this way, it arises; arising, it pervades; pervading, it is emptiness. Since that emptiness is beyond being conceived, it has no coming or going, is uninterrupted at all times, does not fall into any extreme, and is the ever-present wisdom. The nature of reality does not transcend these three aspects, as taught from the letter of original purity. The term 'delusion' refers to the existence of various delusions. The distinction from that is also based on two fundamental principles: the principle of calculation of delusion and the principle of self-arising delusion of samsara and nirvana. The principle of calculation is explained in twelve parts, starting from Tashi Dze Den (Auspicious Beauty), based on the root and branches of ignorance and the principle of delusion, establishing the basis of delusion; based on the principle of delusion of action, root and branches, establishing the karma of delusion; based on the principle of delusion of consciousness, with various names, enumerating the various categories; based on the principle of delusion of various applications of names, establishing the cause of delusion; based on the principle of delusion of form, particles, and sub-particles, establishing the time of delusion; based on the principle of delusion of the six sense sources, with a fixed number, establishing the result of delusion; based on the principle of delusion of cyclic existence through the experience of contact, establishing the sign of delusion; based on the principle of delusion of various supports of feeling, establishing the measure of delusion; based on the principle of delusion of different entrances into existence, examining the karma of delusion separately; based on the principle of delusion of the combination of the two kinds of grasping, establishing the delusion of the reversal of body and mind; and based on the principle of delusion of the cause of the arising of existence, showing the definition of the distinction of the certainty of inner and outer delusion.
Chinese
并且，依靠生灭流转之业的幻化规律，确定了成熟各异的幻化规律。依靠衰老死亡各种各样的幻化规律，确定了幻化的因和果。既然是由名色组成，名色二者，名由微尘和更微小的粒子组成，因此形成色，因此将二者视为一体，确定了十二幻化规律之轮，众生的成熟阶段就出现了十二个阶段。在存在的时候，众生一个身体上也存在着发生、散布、平衡的十二种业。这样，作为幻化的象征，外面的十二个月被算作一年。这样，依靠幻化之基显明的镜子，不错误地追溯幻化的计算，就确定了时间和存在，以及颠倒和幻化规律等等。还有共同的乘，因为从无明中产生幻化，认为一个身体最终会衰老死亡。但事实并非如此，这些是各不相同的，即使只考虑衰老死亡的临近，在乌仗那地区也有五种不同的观点。因为幻化规律各不相同，所以众生的身体也各不相同。内在的念头也各不相同。这些将在吉祥美饰的章节中详细阐述。在幻化之基显明的镜子中已经非常详细地阐述了。这样虽然讲述了很多种方式，但它们各自都归结为两种：在自然成就的衰老死亡之时，计算幻化存在的时间，确定了流转之业的念头和智慧的程度。在衰老死亡的慈悲之时，确定了身体和业的差别，以及感官等等，和幻化颠倒的特征。这样，因为以两种方式计算，实际上幻化的轮转由二十四个轮子旋转，所以内外一切器情都确定无疑。因此，这被称为幻化之基归结于计算。其要点是在自然成就之时，确定了基础和普遍性。在慈悲之时，确定了基础和知识的差别。因此，轮回成熟的一切因缘都确定无疑。这样，从二者的差别中，身体……