English
and, other than that, the nature of reality, the realm of phenomena, the inconceivable, the ultimate truth, secret mantra, dharani mantra, lineage mantra, and the Great Vehicle, as it is widely known. Thus it is said. The nature or appearance is that all phenomena are the self-appearance of awareness, without causes, conditions, or artificial corruption. As it says in the "Extensive": "The unadulterated, continuous moment, nothing whatsoever is not made by it." Thus it says. As it says in the "Three Successive Ones": "The moment free from causes and conditions, arises as self-appearance." Thus it says. As it says in the "Sutra of the Stages of the Path": "Although various appearances arise, they are not caused by others. Self-arisen, self-appearing, the very essence." Thus it says. As it says in the "Mind Protector": "The sole essence of all samsara and nirvana, by realizing or not realizing that essence, without acting, anything whatsoever arises of itself." Thus it is said. Time is, without beginning or end, the equality of the three times, or abiding without interruption. As it says in "Vast Sky" and "La Shan": "The three times are one, without difference. There was no before, there will be no after, from where did it come?" Thus it says. As it says in the "Sutra": "From beginninglessness and endlessness, arising has no before or after." Thus it says. O Lord of Lanka, the mind of enlightenment, that very essence, the secret and sacred one, is continuous, without arising or ceasing. Thus it says, and as it says in the "Mother Sutra": "In the equality of the three times, one does not perceive the prior limit, one does not perceive the later limit, one does not perceive the present." Thus it is said. The basis shown as primordial Buddha is as extensively shown in the section on the above framework. The necessity of establishing the ground is that, having established it in this way through the three: scripture, pith instructions, and reasoning, one realizes the depths of what is to be known, distinguishing between straying and obscuration, and through the repetition of meaning, one directly realizes self-liberation. Longchenpa says: "Because one's own mind possesses the confidence of validity, it is the unchanging Yungdrung of meaning. With the guard of scripture, reasoning, and meaning, it reduces the thieving wrong thoughts to dust." Thus it says. As it says in the "Three Successive Ones": "With the diligence of scripture and pith instructions, make the depth of intelligence unwavering." Thus it is said. Dispelling the obstacle of doubt is whether the self-nature of the appearance of ordinary beings is the nature of reality or not, whether the essence is pure or spontaneously accomplished, whether there is sharpness or dullness, and whether there is a basis for delusion.
Chinese
无有，是关于传承是一还是异的考察。第一，这个显现是法性还是不是法性等等，所有这些都要在一个要点上理解。其中，认为这个显现不是法性的，以及在其他方面，和认为是法性的。认为不是法性的有两种：认为不是法性的教证，和认为是的，进行过失反驳。前者是，在自性或胜义谛中，空性且无我，在任何体性上也不成立，并且认为超离了知、说、衡量，以及认为法界和智慧二者无别，在法界自性清净中，认为没有事物和相的去除，以及认为六道轮回的这个显现是世俗或者说是虚假的错觉显现，所以不是法性。特别是瑜伽以下，各自将自己意愿的宗见，执持为殊胜，并且认为这个显现是错觉显现是虚假的，不是法性，要像各自的场合中所说的那样去理解。还有，密咒中的不了义，执持为殊胜，因为没有通达意义，所以认为这个显现是错觉显现是虚假的。第二，如果是法性，就与教证、诀窍、理证三者相违。教证是下乘行者的非有教证，以及经部中也说：吉祥楞伽主，所有显现都不是密咒。如果说是密咒，就与密咒这个词本身相违，并且与有情之意识和佛陀之意趣没有差别。等等。心要中说：我与我的他者们，仅仅是颠倒分别而已，没有微细和甚深，在颠倒分别中行持。等等。诀窍是，道次第中说：一般而言颠倒分别不可思议，本来就没有，由各自的执取分别习气，以能取所取之网遮蔽，什么也没有却显现为任何事物，错过了意义的心要。等等。拉贤中说：一切事物仅仅是颠倒分别，没有丝毫声音，所以说是错觉显现。等等，与不是法性的教证相违。理证上不合理，六道众生见到真谛，以及错觉显现断绝，以及没有密咒的定义，以及法
English
There is not, and it is an examination of whether the lineage is one or different. First, whether this appearance is the nature of reality or not, etc., all of these should be understood in one key point. Among these, there are those who believe that this appearance is not the nature of reality, as well as in other aspects, and those who believe it is. There are two types of those who believe it is not: the scriptural authority for believing it is not, and the refutation of faults for believing it is. The former is that in the nature or ultimate truth, emptiness and selflessness, not established in any essence, and it is believed to transcend knowing, speaking, and measuring, and that the realm of reality and wisdom are inseparable, and in the naturally pure nature of reality, it is believed that there is no removal of things and signs, and that this appearance of the six realms of existence is conventional or a false illusory appearance, so it is not the nature of reality. In particular, from Yoga downwards, each holds their own desired view as supreme, and believes that this appearance is a false illusory appearance, not the nature of reality, and should be understood as taught in their respective contexts. Furthermore, some hold the provisional meaning within Secret Mantra as supreme, and because they have not fully understood the meaning, they believe that this appearance is a false illusory appearance. Second, if it is the nature of reality, it contradicts the three: scriptural authority, pith instructions, and reasoning. Scriptural authority is the scriptural authority of non-existence for those of the lower vehicles, and also in the Sutras it says: "O Lord of Lanka, all appearances are not Secret Mantra. If it were Secret Mantra, it would contradict the very term 'Secret Mantra,' and there would be no difference between the consciousness of sentient beings and the intention of the Buddhas." And in the Essence it says: "Self and others of myself, are merely inverted thoughts, there is nothing subtle or profound, one acts in inverted thoughts." And so on. Pith instructions are, in the Stages of the Path it says: "Generally, inverted thoughts are inconceivable, they have never existed, due to the habits of individual grasping thoughts, the net of grasper and grasped obscures, nothing exists yet it appears as anything, missing the heart essence of meaning." And so on. In Lashen it says: "All things are merely inverted thoughts, there is not even a subtle sound, therefore it is said to be an illusory appearance." And so on, contradicting the scriptural authorities that are not the nature of reality. It is unreasonable by reasoning, the six realms of beings seeing the truth, and the cessation of illusory appearances, and the absence of the definition of Secret Mantra, and the Dharma
Chinese
如果认为自性是生灭之法等，就会出现过失。第一，如果六道轮回的显现是法性，那么六道众生应该能见到真谛。如果承认这一点，那么六道众生就不会迷惑，并且无需努力就能解脱，等等诸多过失就会产生。为什么呢？因为是法性的缘故。第二，如果显现是法性，那么错误的显现就会断绝。如果承认这一点，那么轮回就会彻底被清除，等等过失就会产生。为什么呢？和上面一样。第三，经中说：“秘密是指不可言说且非行境之处。咒语是指一切功德的来源。”因此，这个显现是可以言说和作为行境的，并且没有功德，所以没有秘密咒语的定义。第四，就像在剖析的章节中所说的那样。另一种观点认为：在未证悟时不是法性，在证悟时才是法性；从不混合的角度来说不是，从完全圆满的角度来说是；从本体或自性的角度来说是，从表达方式不同的角度来说不是。应该详细了解这些含义。但这些也不合理。第一，未证悟时的法性不是，证悟时的法性是，这两种说法哪个正确？如果前者正确，那么后者就矛盾；如果后者正确，那么前者就矛盾。两者都正确是不合理的，因为在一个基础上，是与非两种矛盾是不合理的。而且，如果未证悟时不是法性，那么证悟时是法性就矛盾了，因为那不是证悟，而是会变成邪见。第二，不混合的是完全圆满的吗？如果不是，那么就没有完全圆满的定义，并且完全圆满本身就不是。如果是，那么就像从不混合的角度来说不是一样，从完全圆满的角度来说也不是。就像从完全圆满的角度来说是，从不混合的角度来说也是。如果承认这一点，那么认为有是与非两种的誓言就失效了。为什么呢？因为不混合本身就是完全圆满的缘故。第三，表达方式是本体的表达方式吗？如果不是，那么本体唯一的誓言就失效了。如果是，那么就像本体是法性一样，表达方式
English
If one considers the nature of reality to be subject to arising and ceasing, etc., faults will arise. Firstly, if the appearances of the six realms are the nature of reality, then the six realms should be able to see the truth. If this is accepted, then the six realms would not be deluded and would be liberated without effort, and many other faults would arise. Why? Because it is the nature of reality. Secondly, if appearances are the nature of reality, then deluded appearances would cease. If this is accepted, then samsara would be completely eradicated, and other faults would arise. Why? For the same reason as above. Thirdly, the sutra says, "Secret means that which is unspeakable and not an object of practice. Mantra means that which is spoken as the source of all qualities." Therefore, this appearance is speakable and an object of practice, and it does not contain qualities, so it does not have the definition of secret mantra. Fourthly, as explained in the chapter on analysis. Another view is that it is not the nature of reality at the time of non-realization, but it is at the time of realization; it is not from the perspective of non-mixture, but it is from the perspective of complete perfection; it is from the perspective of essence or self-nature being one, but it is not from the perspective of different expressions. The meaning of these should be understood in detail. But these are also unreasonable. Firstly, which of the two is true: that it is not the nature of reality at the time of non-realization, or that it is the nature of reality at the time of realization? If the former is true, then the latter is contradictory; if the latter is true, then the former is contradictory. It is unreasonable for both to be true, because it is unreasonable for two contradictions, being and non-being, to exist on one basis. Moreover, if it is not the nature of reality at the time of non-realization, then it contradicts it being the nature of reality at the time of realization, because that is not realization, but would become a wrong view. Secondly, is that which is unmixed completely perfect or not? If not, then there is no definition of complete perfection, and complete perfection itself is not. If it is, then just as it is not from the perspective of non-mixture, it is also not from the perspective of complete perfection. Just as it is from the perspective of complete perfection, it is also from the perspective of non-mixture. If this is accepted, then the vow to consider there to be both being and non-being is invalidated. Why? Because non-mixture itself is complete perfection. Thirdly, is the expression the expression of the essence or not? If not, then the vow of the essence being one is invalidated. If it is, then just as the essence is the nature of reality, the expression
Chinese
而且，万法是法性，因为如果这样认为，从显现方式不同的角度来说，就否定了万法不是法性的立宗。为什么呢？因为是本体的显现方式。即使本体相同，显现方式不同，如果不是法性，那又是什么呢？如果说周遍没有成立，那么显现方式没有被本体周遍，并且用黄金制作的各种饰品没有被黄金周遍，而且会成为不是黄金等等的过失。对于认为是法性的观点有两种：一是认为是法性的观点，二是消除对此的怀疑障碍。第一种是：拉杰钦波多普巴说：“六道众生的显现，不是自生的，从没有舍弃的角度来说是法性，从不具备的角度来说不是法性。”也就是说，六道众生的显现无论如何显现，都是法性自显现，所以称为没有舍弃。就像这种错误的显现一样，因为不住于自续，所以称为不具备，据说这是从施与名相意义的角度来区分的。拉杰钦波夏和索本仁钦巴说：“一切法都是心性吗？因为自生智慧是自显现，所以没有不是法性的法，六道众生的显现平等都是法性自显现。”这也是像上述基础的本体和分类等等一样。消除怀疑的障碍有三种：一是消除认为不是法性而安立的过失，二是如果不是法性就再次陈述过失，三是确定是法性。第一，不会有与经论和口诀相违的过失，因为说不是法性，是从法性显现的边际不住留和不认识的错误角度来考虑而说的。因此说显现是法性，如《广大母经》中说：“色是法性，由具寿善现所说，没有相违。”什么不相违？不相违的，由具寿善现所说，没有相违。从这里一直到一切相智之间都这样说了。《量理宝藏论》中也说：“意义的自证本体一，自性是现量，以量观察什么？未见他分有什么？”经中也说：“如果显现不是密咒。”之后说：“除此之外也是密