English
It is important to recognize the difference. Sixth, regarding the distinction between the moments of delusion and liberation: Generally, the nature of mind is awareness free from all elaborations, and in the essence of luminous wisdom, both delusion and liberation do not exist. Why is that? If there is no delusion, then liberation, which depends on it, will not exist either. Delusion does not exist, as it has been said before that the eight consciousnesses and their objects are merely illusory appearances. If all eight consciousnesses do not exist, then the mind does not exist at all, and one might think that at the time of enlightenment, one would become like a stone. Even if the mind does not exist, the basic state is the luminous wisdom of mind itself, so it still exists. The Arya Ashtasahasrika Prajnaparamita Sutra states, "The mind has no mind; the nature of mind is luminous." The Uttaratantra Shastra states, "Because the mind is naturally luminous, it sees that the afflictions have no essence." So, how do these appearances of delusion and liberation come about? The originally pure awareness, free from elaborations, remains unmoving in a state like the sky, yet the spontaneous display of its power arises like the arising and ceasing of clouds. If one does not recognize this and clings to it, then one does not see the meaning of existence, which is the nature of reality. The non-existent deluded appearances of samsara continuously appear. As it is said, "If one does not see what exists but sees what does not exist, what is this darkness like?" If one recognizes the basic appearance and does not cling to it, then all aspects of delusion dissolve into the expanse, and realizing the natural state of being as it is, is liberation, nirvana. The difference in the characteristics of these two dharmas is like falling asleep, which is the basis for various dreams, and the state of awakening from that sleep when the appearances of dreams cease. In this way, when one is deluded in the state of the alaya, the knowing aspect of wisdom is obscured by ignorance, like the five senses being withdrawn inward, falling into a state of deep sleep. Experiencing various illusory objects is like being in a dream. Liberation from obscuration, the manifestation of the nature of the Dharmakaya, possessing two purities, is the cessation of deluded appearances, the expansion of the power of knowledge, and the manifestation of all knowable things. It is like the state of awakening from sleep when the objects of the five senses become clearly visible.
Chinese
第七，基果任运成就之辨别是：最初未分轮涅之时，于解脱与迷乱任何之因皆不决定的基之觉性，于本初清净之状态中，任运成就之光芒无有止息而存在，以及道路穷尽之时，基现外明之分如空中云消雾散般消融于法界，以六种特点而解脱之地的本初清净，远离了突如其来之垢染，此二者是：如昔如何今亦然，不变之法性也。如是，于具三自性之法界自性，无有迁变与差别，故可安立为一体之名相，然最初之任运成就是轮涅二者之计划，故亦为后来迷乱之基，而解脱之地则与之不同，法界之功德圆满，故三身之显现无有止息而存在，然因无有无明故不为迷乱之基，故了知此二者之差别至关重要，安立基之名相之处，从开始获得果之时，说基上解脱，仅是大圆满之影像而已。第八，道果本初清净之辨别是：如是，法界之功德圆满之解脱地的本初清净内明之智慧，以及现在道路之状态中，觉性本初清净之自性，于远离一切戏论之状态中安住之二者，二取之显现消融于法界，自性远离戏论，故亦未断绝印度，且未堕入显空等之边，仅是安住于平等之中，然解脱地本初清净之法界自性，连同不净之风心习气之分皆已彻底清净，故不但无有轮回之迷乱显现，且智慧外明之分亦消融于法界，因是内明之智慧极细微之童瓶身之状态，故亦无有寂灭之显现，本初清净之觉性于法身之状态中无有迁变而恒常安住，且不为所动，故是不可逆转的。或者，所谓轮涅本初清净，是因法身之意趣现前，故不住于轮回之边，且任运成就之自性光明无有止息，色身
English
Seventh, the distinction between the spontaneously accomplished ground and fruition: Initially, in the state where samsara and nirvana are not differentiated, the ground of awareness, which is not determined as the cause of either liberation or delusion, exists without cessation of spontaneously accomplished radiance in the state of primordial purity. And when the path is exhausted, the aspect of the ground appearance, outer clarity, dissolves into the expanse like clouds clearing in the sky, and the primordial purity of the place of liberation, which is free from adventitious stains due to six special qualities. These two are: As it was before, so it is now. The nature of reality is unchanging. As it is, in the nature of the expanse endowed with the three self-natures, there is no change or difference, so it is permissible to apply the term "one substance." However, the initial spontaneous accomplishment is the plan for both samsara and nirvana, so it also serves as the basis for later delusion. The place of liberation is different from that. Because the qualities of the expanse are perfected, the appearances of the three bodies exist without interruption, but because there is no ignorance, it does not serve as the basis for delusion. Therefore, it is important to know the difference between these two. When the fruit is obtained from the beginning, where the term "ground" is applied, saying that liberation occurs on the ground is only an image of the Great Perfection. Eighth, the distinction between the path and fruition of primordial purity: In the same way, the inner clarity of wisdom of the primordial purity of the place of liberation where the qualities of the expanse are perfected, and the essence of awareness of primordial purity in the state of the current path, the two that abide in equanimity in a state free from all elaborations. The appearance of duality dissolves into the expanse, and because the self-nature is free from elaboration, India is not cut off, and it does not fall into the extremes of appearance and emptiness, etc., but remains only in equanimity. However, the expanse itself of the primordial purity of the place of liberation is completely purified because the impure winds of mind, along with the part of habitual tendencies, have been completely purified. Therefore, not only is there no deluded appearance of samsara, but also the aspect of wisdom's outer clarity dissolves into the expanse, and because it is the state of the very subtle youthful vase body of inner clarity of wisdom, there is no appearance of nirvana. The awareness of primordial purity abides constantly without change in the state of the Dharmakaya, and is immovable, so it is irreversible. Alternatively, the so-called primordial purity of samsara and nirvana is because the intention of the Dharmakaya is manifest, so it does not abide in the extreme of samsara, and the self-radiance of spontaneous accomplishment is without cessation, the Rupakaya
Chinese
由于存在二者的计划，因此也可以解释为不滞留于涅槃之边的界限，即原始清净，实际上意义相同。在道位时，由于风心未净的部分没有完全耗尽，与错觉的因缘、根和境等相伴随，并且智慧的障碍，心和心所的垢染之物玷污和负担着觉性，因此觉性原始清净的界限中，以二取消失的方式真实存在的情况只是偶尔。有时则会陷入错乱。也就是说，当智慧圆满自力时，觉性了知为离戏，但那本身也直接彻底地消融，不向内执持，不向外抓住，也不停留在相互依赖的状态中，但是当觉性的部分负担着风心的垢染时，如果保持不离开自性，那么这与勇猛的等持相同，因此不会成为道的障碍，但是那分别的部分连接着外境和内心的集合，仅仅显现为能取所取的影像，因此直到法性穷尽之间都无法停止，这应从经验的角度来理解。自己的解释中说到，直到未成佛之间，始终没有平等和后得无分别地混合在一起，因此细微的二取不会停止。基础的安住方式，见解的差别是：下部宗派的执持者们，将对无我和离戏等进行观察的意义置于平等中，就像乌鸦将食物藏在洞里，却用云量来衡量一样，不符合实际存在的情况。而这里，由于不依赖于现量和分别念而证悟，因此具有卓越的特点。法界藏论的解释中说：这种自性大圆满的宗义，大多数的无边等衡量方式与应成中观相同。中观将空性空性如同虚空一般作为计算的基础。而这里，将觉性从原始清净，赤裸裸、明晃晃、不成立也不停止的这一点作为基础，从此之中显现的诸法，如同虚空一般衡量为解脱边。这样说到。即使是自宗的各派，用比喻、意义、理证三者进行衡量的方式也相似，但在这里，当有智慧者衡量三依时，就像分别切断各自的增益一样，对事物和基础二者的体性
English
Since there is a plan for both, it can also be explained as the realm of not abiding at the edge of Nirvana, which is primordial purity, and the meaning is actually the same. During the path, since the impure part of wind and mind has not been completely exhausted, it is accompanied by the causes of delusion, faculties, and objects, etc., and the obscurations of wisdom, the stains of mind and mental factors, defile and burden awareness, so in the realm of awareness's primordial purity, the state of the disappearance of duality actually exists only occasionally. Sometimes it goes into confusion. That is, when wisdom is perfected in its own strength, awareness knows itself to be free from elaboration, but that itself also directly and thoroughly dissolves, not holding inward, not grasping outward, and not remaining in a state of mutual dependence, but when that part of awareness bears the stains of wind and mind, if it is kept without moving from its own nature, then this is the same as the samadhi of bravery, so it does not become an obstacle to the path, but that discriminating part connects external objects and the collection of internal mind, and only appears as an image of grasper and grasped, so it cannot stop until the exhaustion of dharmata, this should be understood from the perspective of experience. It is said in one's own commentary that until one becomes a Buddha, there is no constant mixing of equality and subsequent attainment without distinction, so subtle duality will not cease. The difference in the way of abiding of the ground and the way of seeing is: those who hold the tenets of the lower vehicles place the meaning of contemplating selflessness and non-elaboration, etc., in equality, just as a crow hides food in a hole and measures it by the amount of clouds, it does not correspond to the actual situation. But here, because of realizing without relying on direct perception and conceptual thought, it has excellent characteristics. In the explanation of the Dharmadhatu Treasury, it says: This doctrine of the Great Perfection of Naturalness, most of the ways of measuring such as boundlessness are similar to the Prasangika Madhyamaka. The Madhyamaka takes emptiness as the basis of calculation, like the sky. But here, taking awareness from primordial purity, naked, clear, unestablished and unceasing, as the basis, the dharmas that arise from it are measured as liberation, like the sky. It is said like this. Even the various schools of one's own tradition have similar ways of measuring with examples, meanings, and proofs, but here, when a wise person measures the three supports, just like cutting off the respective superimpositions, the characteristics of both things and the ground
Chinese
至于确定，否则就像小孩子看寺庙，虽然看到了三宝，却不知道如何区分，就像只看到了基础的本质，却没有真正确定一样。第九，中阴身本尊的辨别是：同样地，现在进入此道，精进修持，特别是习惯并稳固了任运顿超的修持者，即使没有在第一个中阴身解脱，在法性中阴身中，也会逐渐显现出基上任运存在的觉性光芒、任运大乐的景象等，以禅定之夜的数量依次显现。还有，现在以分别念修学圆满次第的幻化本尊，并将之不作意地收摄等，凭借习惯串习的力量，在有中阴身中，能够生起如幻化本尊般的本尊身，这两种幻身虽然在中阴身中显现为本尊身这一点上是相同的，但是，从显现的刹土来看，前者是未经造作的智慧自光，无勤显现，因此广大，仅凭认识自显就能在法界中解脱；后者是由于串习善习气、风心的力量而显现，因此狭小，而且如果不经历道路的剩余部分就无法解脱，也必须了解这种差别。如果了解自己道路的特点，就会对修行产生兴趣。第十，气脉明点的辨别是：特别是进入自性大圆满之道的补特伽罗们，即使没有完成道路的修习，如果稍微习惯了日夜光明瑜伽，并且具有信心和清净守护誓言的福分，就比其他人殊胜。下乘道的行者们，经过无数等漫长的时间，以巨大的努力逐渐修习相续，最终在证得道时，会看到从初地到十地各自景象所摄的圆满报身佛刹。而自道仅在一生等短暂的时间里修习，是无法顿超的。前者见到那样的法界报身，也不需要那么长的时间，报