English
At that time, how many sentient beings with dualistic appearances exist? Although his wisdom, compassion, and power pervade all those beings, we should know that he has no dualistic appearances or dualistic clinging, but is spontaneously accomplished without fabrication. There is not a single dharma that he does not know, not a single sentient being that he abandons, and not a single sentient being upon whom he does not exert his activity. This is important. That ground is unchanging and unmoving, equal in all stages of ground, path, and fruition. However, if it is realized as it is, it is nirvana; if it is not realized, it can give rise to samsara, therefore it is called "ground." When the essence of that dharmata is realized by the power arising from the ground, it is called "knowing as it is"; when all dharmas pervading as it is are known in equal taste, it is termed "knowing as many as there are." When the ground is realized, one does not see a separate mind that realizes, apart from the ground itself. Therefore, although the ground has the quality or nature of spontaneous accomplishment, capable of manifesting all appearances as many as there are, samsara and nirvana are not spontaneously accomplished in it, because samsara and nirvana are designated from the aspect of manifestation. Therefore, if from the point of view of how the ground-dhātu abides, there is no Buddha, no sentient beings, etc., one must acknowledge that all elaboration is ceased, or that it is primordially pure. Although the ground is like that, ordinary sentient beings, not knowing its true nature, have become those who are not predicted, and although they have the ground, they do not know it. In order to realize it, the noble ones know as it is appropriately, and due to its power, as many as there are also arise appropriately. The perfection of the Buddhas is due to the fact that they are free from all adventitious stains. If we think about this, the essence of the ground and the fruit are not different, only the terms are different. Maha Yoga's acceptance of the seven treasures as spontaneously accomplished in their essence is not like the way of establishing the original ground in Dzogchen when the ground-appearance has not yet arisen. In this time when the ground-appearance has already arisen, the dharmata that is equal in nature, not moving from the realm of suchness, and all the dharmas that appear from its state, are established as the great purity of self-existing purity. Even in the time of having two purities by the power of being free from adventitious stains, the previously established great equal purity will become manifest.
Chinese
这是就再没有比这更殊胜的果位的状况而言的。就显现的状况而言，虽然认为自性清净的基和，突发离垢的差别所显现的法界为果，并非没有差别。但在遮返时，需要像状况那样确定下来。如果不能这样确定，那么轮回本身就不会被认识为涅槃。在区分时，虽然是按照显现的状况，但这并不能否定就实相而言，轮回和涅槃是平等的，因为就状况而言，没有不净。还有，对于那些认为佛的智慧身等是无常的人来说，以前已经很好地阐述了如何证明佛的智慧身和自生智慧是常有的。现在再简要地总结要点来说明一下。这与法界无别，所以必须按照这种方式来证明。因为从法界中显现出三时的次第之法，以及一切法显现为各异的现象，如同法界不是常有的，也不会变成多种一样。虽然一切法不变成其他的法界，而是在其自身中显现生灭，但如果以胜义的实相作为依据来观察，那么任何法都没有在一刹那间产生过，那么积累众多的相续次第又怎么会产生呢？次第产生和灭亡只是名言的显现。因此，这两者并不矛盾。但这永远不会使法界变成无常，因为法界是被无为法所区分的，如同三时不变，却能显现三时的现象一样。对于那些执着显现的有心者来说，会显现为有次第的。同样，虽然显现出无数的差别之法，但如果任何一个法在胜义中都没有自己的体性可以执着，那么更不用说积累的众多之法了。因此，虽然众多一体的法界不是多种，但在执着显现的有心者看来，会显现为多种。这些比如虚空是无有变迁的常有，却有过去、未来、现在的虚空的称谓，以及十方虚空，以及由于容器的缘故，虚空有圆形和方形等，以及高低、大小、有遮蔽无遮蔽等区分。但虚空自身的体性只是空旷的一个，从中产生时间和方位和
English
This is in terms of the situation where there is no result more excellent than this. In terms of appearance, although it is considered that the Dharmadhatu, which is distinguished by the naturally pure ground and the adventitious separation from defilements, is the result, it is not without difference. However, when refuting, it is necessary to establish it as the situation is. If it is not established in this way, then samsara itself will not be recognized as nirvana. When distinguishing, although it is according to the appearance, this does not negate that samsara and nirvana are equal in reality, because in terms of the situation, there is no impurity. Furthermore, for those who believe that the wisdom body of the Buddha and so on are impermanent, the way to prove that the wisdom body of the Buddha and self-arisen wisdom are permanent has already been well explained. Now, to briefly summarize the key points and explain a little more. This is inseparable from the Dharmadhatu, so it must be proven in this way. Because from the Dharmadhatu, the sequential dharmas of the three times appear, and all dharmas appear as distinct phenomena, just as the Dharmadhatu is not permanent and will not become multiple. Although all dharmas do not become other Dharmadhatus, but appear as arising and ceasing within themselves, if we examine based on the ultimate reality, then no dharma has ever arisen in a single moment. How can the continuous sequence of accumulating many arise? The gradual arising and ceasing is just a nominal appearance. Therefore, these two are not contradictory. But this will never make the Dharmadhatu impermanent, because the Dharmadhatu is distinguished by the unconditioned, just as the three times are unchanging, but the appearances of the three times can appear. For those with minds that grasp appearances, it will appear as sequential. Similarly, although countless different dharmas appear, if not even one dharma has its own essence to grasp in reality, then what need is there to mention the accumulation of many dharmas? Therefore, although the Dharmadhatu, which is the unity of many, is not multiple, it will appear as multiple to those with minds that grasp appearances. These are like the sky, which is permanent and unchanging, yet there are designations of past, future, and present sky, as well as the sky of the ten directions, and due to the container, the sky has round and square shapes, as well as distinctions of high and low, large and small, obscured and unobscured. But the nature of the sky itself is just one empty space, from which time and direction and
Chinese
就像器皿的性质不会因外物而改变一样。如果法界被证实是常恒的，那么法界与自性无别、不可分割的光明，以及无偏颇的自生智慧，虽然从界与智的角度可以称为知、智慧和觉性，但从自性的角度来说，与法界没有丝毫的差别。因为法界是自性光明，法界的自性是没有任何目标和特征的智慧，所以它是非造作的，因为从一开始就与法界不可分离。因此，究竟的实相或原始本基的法性不是空无所有的界，如果是那样，轮回和涅槃的显现就不可能产生。觉性也不是具有特征的非空之物，如果是那样，由特征所成立的识，就不可能是非由因产生的刹那。因此，这两者是双运的。从界自性光明的角度来说，称为光明，或者从非空的角度来说，称为自生智慧，是所有智慧的蓝图，清晰而无执着，空性中自光明显。空性的自光芒是无碍的，现在证悟的觉性，虽然不执着于相，但光明无碍，与空性的界相反，因此不是可以区分的目标。因此，当把本基自生智慧，清净了二障和习气的结果，称为佛陀的自生智慧时，就称为被法界所摄。如同尽所有和如所有的一切相，在没有分别念的状态中同时了知一切的智慧，以及一切法不离法界自生智慧，但由于自显的错觉所遮蔽，没有证悟那个实相，由于执着于二取，相续中具有二障，被业、烦恼和痛苦所折磨的众生，对于利益和安乐法界无边的一切众生，具有无缘大慈，并且与永不分离的慈爱，以及像如意宝一样，无需分别念和努力，
English
Just as the nature of a vessel does not change due to external factors. If the Dharmadhatu is proven to be constant, then the luminosity that is inseparable and indivisible from the Dharmadhatu and its essence, and the impartial self-arisen wisdom, although from the aspect of the realm and awareness, it can be called knowledge, wisdom, and awareness, but from the aspect of essence, there is not the slightest difference from the realm. Because the Dharmadhatu is self-luminous, and the essence of the Dharmadhatu is wisdom without any aim or characteristic, it is unconditioned, because it has never been separated from the realm from the very beginning. Therefore, the ultimate reality or the Dharma nature of the primordial base is not an utterly empty realm, because if it were, the appearance of samsara and nirvana would not be possible. Awareness is also not a non-empty thing with characteristics, because if it were, the consciousness established by characteristics could not be a momentary thing not produced by causes. Therefore, these two are a union. From the aspect of the luminosity of the realm's nature, it is called luminosity, or from the aspect of non-emptiness, it is called self-arisen wisdom, which is the blueprint of all wisdom, clear and without attachment, and self-luminous in emptiness. The self-radiance of emptiness is unimpeded, and the awareness of seeing the face of awareness now, although it does not cling to appearances, is clear and unimpeded, and is not an object that can be distinguished as different from the emptiness of the realm. Therefore, when the self-arisen wisdom of the base, the result of purifying the two obscurations and habitual tendencies, is called the self-arisen wisdom of the Buddha's mind, it is called being included in the Dharmadhatu. Like the knowledge that simultaneously knows all aspects of as-it-is and as-many-as-are without conceptual thought, and all phenomena do not deviate from the self-arisen wisdom of the Dharmadhatu, but because it is obscured by the illusion of self-appearance, without realizing that reality, due to clinging to the two graspers, beings who have the two obscurations in their continuum and are tormented by karma, afflictions, and suffering, have great compassion without aim to benefit and bring happiness to all limitless beings of the Dharmadhatu, and with love that never separates, and like a wish-fulfilling jewel, without conceptual thought and effort,
Chinese
对于一切有情众生，利益安乐的事业恒常遍布于虚空和法界之中。 佛陀的无量无边功德，也如阳光般自然显现于其自性之中。 它超越了有为法如意识和无为法如虚空这样的二元对立，因此被赋予“无为大”的名称。 因此，如果从被调伏者的显现角度来看，三时所摄的调伏对象，以及佛陀的智、悲、力三者的作用，只能是次第显现。 佛陀的智慧了知三时次第生起的所知，事业的显现也只能被认为是随顺有为法。 虽然现象上是这样，但从法性的角度来看，正如法界不会是多体和刹那变化一样，这里也是一样的。 智、悲、力的作用对象，次第的众生，以及界、根、意等所区分的诸多数，实际上并不存在，只是一刹那。 即使一个众生，其自性也从未存在过，因此从胜义谛的角度来看，没有无常和多体。 如果这样，不仅自生智慧，一切法都不会变为无常和多体，而是会变成常和一吗？ 如果这样想，那么意识等五蕴，一切自相之法，在名言中观察其各自的体性时，不可能不显现出各自的特征。 因此，这些在现象上会变为无常和多体，但不可能成立常一。 自生智慧在其自性上，即使在名言中也没有任何可以成立的特征，如同法界一样。 因此，承认它是常，是因为它与法界无别，是超越三时变迁的平等性，因此在名言中这样安立，但实际上没有什么是如所安立那样存在的。 因为在其自性上，本来就没有有、无等一切戏论，或者说是本来清净的缘故，它怎么会变为无常呢？如同虚空一样。 意识是无常的，因为它从因缘而生，并且是刹那性的。 自生智慧是常的，如果法性存在，那么它的自性显现就存在，这个和法性二者