Chinese
因此，由于显现为清净，所有包含障碍的暂时性烦恼，以及由其产生的果报的心识显现，都是错觉。远离一切障碍的智慧自显，必定是心性的本性，因此心和烦恼的自性被证实是清净的。例如，金和水银混合的团块，显现为新酥油的颜色，不了解的人会认为是新酥油的团块。了解其本性的人会认为，显现为白色是因为与水银混合，显现出那种颜色，实际上是金。稍微接触火，会显现为铜等的颜色。如果被火强烈燃烧，就会像金子的颜色一样显现，从那以后就不会改变了。同样，心性，即如来藏的自性，被能取所取的心的垢染所染污，显现为不清净，不了解的人会认为不清净就是那样成立的。获得清净平等确信的人会认为，这是被心所染污才这样显现的，实际上是清净的。对于稍微清净障碍的修行者来说，显现会越来越清净。对于障碍完全清净的佛陀来说，智慧的自显会像极其清净的本体一样显现，从那以后就不会改变了。因此，为了证实清净，本尊的本体是法性意义的本尊，自生的智慧；法相表相的本尊，是作为所依和能依的印记而显现的。那么，佛陀的所见中没有不清净吗？是否知晓众生的错觉不清净？如果知晓，就会变成有不清净的所见；如果不知晓，就会变成不是一切智者。如果有人问：在执着真实的人看来，境显现为真实，以及有境的真实执着，佛陀是否见到？如果见到，就会变成佛陀有真实显现，并且见到真实成立的法；如果不见，就会变成不是一切智者，该如何回答？佛陀如实见到，但佛陀自己没有真实显现，佛陀也没有见到真实成立的法，因为在境的状况中是不存在的。那么，佛
English
Therefore, since it appears as pure, all mind appearances that include temporary afflictions with obscurations, and the results produced by them, are illusory appearances. The self-appearance of wisdom, free from all obscurations, must be the nature of the mind, so the nature of mind and afflictions is proven to be pure. For example, a lump of gold mixed with mercury appears like the color of fresh butter; those who do not know it hold it to be a lump of fresh butter. Those who know its nature think, "This white appearance is because it is mixed with mercury, so it appears as that color, but in reality, it is gold." If it is slightly touched by fire, it appears as the color of copper and so on. If it is strongly burned by fire, it appears just like the color of gold, and from then on, it does not change. Similarly, the very nature of the mind, the essence of the Sugata, is obscured by the mind of grasping and being grasped, so it appears impure, and those who do not know it hold that the impure is established as such. Those who have found certainty in purity and equality think, "This appears like this because it is obscured by the mind, but in reality, it is pure." For those on the path who have slightly purified obscurations, the appearance becomes more and more pure. For the Buddha, who has completely purified obscurations, the self-appearance of wisdom appears just as the nature of utter purity, and from then on, it does not change. Thus, the nature of the deity that establishes purity is the deity of the meaning of reality, the self-born wisdom, and the deity of the characteristic sign is the deity that appears as the mudra of the support and the supported. Now, is there no impurity in the vision of the Buddha? Does he know or not know the impure illusion of sentient beings? If he knows, then there would be an impure vision; if he does not know, then he would not be omniscient. If someone asks, "To the one who clings to truth, does the Buddha see the object appearing as true and the subject clinging to truth? If he sees, then the Buddha would have a true appearance and would see a truly established dharma; if he does not see, then he would not be omniscient," what is the answer? The Buddha sees it as it is, but the Buddha himself has no true appearance, and the Buddha does not see a truly established dharma, because it does not exist in the state of the object. Then, the
Chinese
佛陀也如实地看到众生因无明而产生的错觉。佛陀自身没有不净的显现，也没有看到不净的法，因为实际上是不可能的。第二，以法性见的观点来确立一切法皆为大平等性。对于那些具有猛利根性的人来说，通过口诀等方法可以证悟，不需要太多的分析。如果想要逐步地对平等性的意义产生定解，那么，空性、双运、离戏、平等性这四者，是先了解前者，才能生起后者。因此，就像这样，通过中观中所说的离一异等推理，分析五蕴等不成立，从而显现出不成立的相状，这就是空性。即使无也不成立，因此了知空性的同时显现如水中月，这就是双运。确信这两者仅仅是表达方式不同，实则一味，因此，破除所破的显现和能破的空性二者结合的分别念，使其在自身消融，能够安住于无破立的状态，这就是离戏。习惯于此，执著于各个法的事物本性的所有心识，都融入于一个法性的状态中，最终圆满于平等性。如是，在法性空性的状态中，确立一切事物皆为平等性，这与中观的分析方法相似，虽然仅仅是因为在断定意义上与离戏相似。但在此处，关键在于将一切显现都视为清净的无量宫坛城，因此，其显现的基础，即胜义七宝自性任运成就的具足一切殊胜相的空性状态中，一切法都必须圆满地安住于平等性中。我是这样认为的。第三，以自证见来确立二者无别，成为殊胜的法身，并亲眼目睹其方式是：如是，从显现的角度成立清净，从空性的角度成立平等，这两者以无别一味的方式存在于一切法中，这是从前两者自然成立的。任何显现的事物，都彻底地空性。任何在空性状态中平等的事物，都显现为清净的色身和智慧，因此，这两者无别即是法
English
The Buddha also sees as they are the impure illusions of beings arising from ignorance. The Buddha himself has no impure appearances, nor does he see impure dharmas, because it is impossible in reality. Second, establishing all dharmas as great equality through the view of dharmata. For those with sharp faculties, realization can occur through methods such as pith instructions, without the need for much analysis. However, if one wishes to gradually generate certainty in the meaning of equality, then emptiness, union, freedom from elaboration, and equality arise successively, each arising from the knowledge of the previous one. Thus, like this, through the reasoning of being free from one and many, as explained in the Madhyamaka, analyzing that the skandhas and so on are not established, the aspect of non-establishment arises, and this is emptiness. Even non-existence is not established, so knowing that while being empty, it appears like a moon in water, this is union. Being certain that these two are merely different ways of expressing the same taste, the conceptualization that grasps the appearance to be refuted and the emptiness that refutes it dissolves on its own, and being able to abide in a state without refutation or establishment, this is freedom from elaboration. Becoming accustomed to this, all minds that grasp the nature of individual phenomena dissolve into the state of one dharmata, and ultimately become perfected in equality. Thus, establishing all phenomena as equality in the state of dharmata emptiness is similar to the analysis of the Madhyamaka, although it is only similar in that the definitive meaning is freedom from elaboration. But here, the key is that all appearances are shown to be the pure, vast mandala of deities, so the basis of its appearance, the ultimate seven treasures, spontaneously accomplished in the state of emptiness that possesses all supreme aspects, all dharmas must be perfectly established in equality. This is what I think. Third, the way to establish the inseparability of the two as the supreme Dharmakaya through the view of self-awareness and to see it directly is: Thus, having established purity from the side of appearance and having established equality from the side of emptiness, these two exist in all dharmas in a way that is inseparable and of one taste, which is established by the force of the previous two. Whatever appears is completely empty in every way. Whatever is equal in the state of emptiness appears as pure form and wisdom, so the inseparability of these two is the Dharma.
Chinese
将身体凝聚成一个明点，这需要各自自己去认识，是显现的行境。这样分别成就了清净、平等、无别这三者之后，现在以金刚萨埵幻化网根本续部的真实开示，以四种证悟的理由共同来确定，也就是如根本续部所说： “因相同和字句相，加持和显现上，以四种殊胜证悟，一切现证大圆满。” 如是说。所量执着显现本身，以能量的理由来衡量，各自确定下来的意义就是宗义。所谓所量执着显现本身，其意义是以因相同的标志，所量是轮回和涅槃二者。也就是说，轮回和涅槃的自相是无法衡量的，因为轮回是无有显现，所以不能成立为所量的对境。涅槃超离了思维的对境，所以不适合作为所量的对境。即使衡量也没有必要，因为不会束缚。因此在《道次第论》中说：“在考察的行境二者上衡量。” 以及《道次第》中说：“轮回和涅槃真实执着显现考察。” 就像这样，将轮回和涅槃作为清净与不清净二者，在心中以总义的方式显现，这就是所量，因此像这样，第一个理由是： 显现为轮回和涅槃二者并且执着的这个法，不是像显现和执着那样成立，而是心性无生之界中因相同，因为这样从证悟和未证悟而显现为轮回和涅槃二者。例如，将王子误认为贱民的虚假安立，和确定为王子的量，二者本体与王子相同。 也就是在《大海》中说：“法性界中方式相同，所有自显一切法，所有菩提心识。” 宗义是自性无生。后面的理由所量是前面所确定的宗义的执着部分，第二个是： 自性无生，这个法，不是什么都没有的空性一边，而是从光明无碍中显现为佛的身语意，因为不可表示的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身是处所和
English
To concentrate the body into a single bindu is something that each individual must realize for themselves, as it is the realm of direct perception. Having thus individually accomplished the three aspects of purity, equality, and non-duality, we now establish that all phenomena are inseparable from mind, wisdom, and self-appearance of truth, through the common ground of the four realizations explicitly taught in the root tantra of Vajrasattva's Magical Net. As stated in the root tantra: "Through the same cause and the nature of syllables, through blessings and direct perception, with four supreme realizations, all are perfectly complete great kings." As such, the object to be measured, the very appearance of clinging, is measured by the measuring reasons, and the meaning established by each is the tenet. The meaning of "the object to be measured, the very appearance of clinging" is that the object to be measured, samsara and nirvana, are two, indicated by the sign of the same cause. That is to say, the self-characteristics of samsara and nirvana cannot be measured, because samsara is an illusory appearance and therefore cannot be established as an object of measurement. Nirvana is beyond the realm of the mind and therefore unsuitable as an object of measurement. Even if measured, it is unnecessary because it does not bind. Therefore, in the "Lam Rim Namzhag," it says, "Measure on the two objects of investigation." And in the "Lam Rim," it says, "Samsara and nirvana, examine the actual clinging appearance." In this way, samsara and nirvana appear to the mind as two, pure and impure, in the manner of a general meaning, and this is what is measured. Therefore, the first reason is this: This phenomenon that appears and is clung to as samsara and nirvana is not established as it appears and is clung to, but is of the same cause in the unborn realm of mind itself, because samsara and nirvana appear as two from realization and non-realization. For example, the false imputation of mistaking a prince for a commoner, and the valid cognition of ascertaining him as a prince, are the same in essence as the prince. Moreover, in the "Ocean," it says: "In the nature of reality, the mode is the same, all self-appearing phenomena, all are realized as the mind of enlightenment." The tenet is that the nature is unborn. The object to be measured in the subsequent reasons is the clinging aspect of the tenet established by the previous ones. The second is: The nature is unborn, this phenomenon, is not just one side of emptiness where nothing exists, but appears as the body, speech, and mind of the deity from unobstructed luminosity, because the unrepresentable letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）itself is the place and
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因为通过象征着各种不间断显现的象征性文字等因素来理解。例如，就像用手指指向月亮一样。此外，在《海洋》中说：“以显现为身语意的方式，将所有都理解为语言的装饰。一切都是语言的文字，通过方便法来扩展。”宗派是游戏不间断。第三个是，游戏不间断，作为有法，与自性无生无别，因为凭借能够显现为游戏不间断的加持或力量，而成立为自性无生，并且凭借作为自性无生的加持或力量，而显现为游戏不间断。例如，就像水中的月亮一样。或者，凭借真实证悟自性无生和游戏不间断二者的力量，那二者在本体上无别地证悟的加持力自然产生，因为殊胜胜义七宝自然成就为本体因，因此，其显现和不显现，器情世界，身和智慧的坛城都自显。例如，就像黄金和它的颜色一样。此外，在《海洋》中说：“从那无别的加持中，那即是那的加持，以无二的方式自显现，加持的奇妙不可思议。”宗派是本体无别。第四个是，二谛本体无别，作为有法，是超越心识的对境，因为通过自证现量，在无境自明中证悟。此处的自证是指各自自明的智慧。那即是一切法的实相，因为圣者们如是观见。例如，就像没有眼疾的人看到白色的海螺一样。此外，在《海洋》中说：“这自生自显的心，在无二自明无生中，清晰地现量，没有怀疑，被说是所有证悟中最殊胜的。”宗派是离于特征心识，是究竟。这样，通过理证确定了胜义谛无别的意义后，修持密咒道是有意义的，虽然不能仅仅通过思辨来证悟无别谛的自性，但是通过思辨推论的途径获得清净的定解