English
If you accept that, then the fault of asserting that the nihilistic materialistic view is true, etc., will occur. Second, if appearance is not the nature of reality, then emptiness is also not the nature of reality. If you accept that, then the fault of the nature of reality not existing at all, etc., will occur. Why? Because appearance and emptiness are of the same essence. If you say the reason is not established, then the fault of appearance being an inherently existent entity, etc., will occur. If you say the pervasion is not established, then the pervasion is established because appearance and emptiness are inseparable, like the moon in water. Furthermore, if appearance is not the nature of reality but is emptiness, then what is empty? Then it follows that appearance and the nature of reality are different. Why? Because this appearance is not the nature of reality. If you accept that, then the fault of that nature of reality not being free from extremes will occur. Third, if the appearance of the six realms of existence is not the nature of reality, then no matter how much it is ascertained by scripture and pith instructions, the nature of reality itself will not be realized, and even if the stages and paths of the six realms are practiced, liberation will be interrupted. If you accept that, then what is ascertained by scripture and pith instructions will become meaningless. Why? Because the appearance of the six realms is not the nature of reality. If you say, "What if one realizes it even if it is not the nature of reality?" then it follows that scripture and pith instructions become destroyers of entities, and the fault of realization not being genuine and becoming wrong knowledge will occur. Fourth, if appearance is not the nature of reality, then direct realization and seeing the truth will be interrupted. If you accept that, then practicing Dharma will become meaningless. Why? Because appearance is not the nature of reality. If you say, "Even if appearance is not the nature of reality, seeing emptiness will lead to seeing the nature of reality," then the fault of there being no seer because it is emptiness itself will occur, and all appearances and actions from seeing the truth onwards will become mistaken, and many other faults will occur. Fifth, if appearance is not the nature of reality and is mistaken, then the fault of the omniscient wisdom also being mistaken, etc., will occur. Therefore, those who do not accept appearance as the nature of reality are manifestly attached to one aspect of the provisional meaning, and because they have not realized the meaning of the nature of reality, they are trapped in the prison of sectarianism. They are groping in the dark without understanding the meaning of the secret mantra's intention, as Longchenpa said: "Because of not realizing spontaneous perfection without bias, many tenets of views arise. Because mind and Dharma are not mixed, equality is fixated on as a sect."
Chinese
俱生智识未生起，于无境一处作分割。 自生智慧未显现，于黑暗中以量度衡量。 如是说。 第三共同要义是决定法性。 经、诀窍、理路三者中，经和诀窍是上述所说。 理路是六道之显现，此乃法性自显现。 因为体性中没有与法性相违之法，并且因为未证悟而迷惑。 若说理由不成立，则前者是，如果六道之显现不是法性，那么六道众生即使修持道，解脱也会断绝等过失。 后者是，即使是迷惑，如果体性不是法性，那又是什么呢？因为周遍不成立。 如果没有迷惑的理由，那么将花绳误认为蛇，即使是迷惑，也会出现迷惑的基础不是花绳的过失。 因此，体性是法性，因此未证悟而迷惑。 未证悟而迷惑，因此体性是法性。 如此一来，就是无二。 因为是无二，所以是平等无偏颇，无取舍。 又，六道之显现是法性自显现，无有偏颇。 因为一个显现会显现十七种显现方式等，并且执着于偏颇是迷惑。 理由等如前。 因此，一切法皆是平等自显现，将显现视为法性并证悟，是证悟密咒的究竟意趣。 因为一切法皆无有偏颇，平等性无有取舍，无有遮破和建立，无有相违，无有错谬之处。 极广经中说： 无偏颇任运成就树，轮涅二者枝叶繁茂。 无有分离执着于虚空，三身精要之日月升起。 六道迷惑之城市，乃大乐佛陀之净土。 取舍相之苗芽上，大乐三身之果实成熟。 如是说。 于一明点中一切解脱，故无有二取之言说。 无作一中一切圆满，故无有希忧离边无需寻。 无有可舍之过失，故于何处有可取之功德。
English
It is said: When the co-emergent awareness has not arisen, one discriminates in a single, objectless realm. Because self-arisen wisdom has not dawned, one measures with estimations in the expanse of darkness. Thus it is said. The third general meaning is to establish that it is the nature of reality. Among the three, scripture, pith instructions, and reasoning, scripture and pith instructions are the previous ones. Reasoning is that the appearances of the six realms are the self-appearance of reality, because there is not a single phenomenon that deviates from the nature of reality, and because it is delusion due to non-realization. If you say that the reason is not established, the former is that if the appearances of the six realms are not the nature of reality, then even if the six realms practice the path, there will be the fault of the lineage of liberation being cut off, and so on. The latter is that even if it is delusion, if the nature is not the nature of reality, then what is it? Because the pervasiveness is not established. If there is no reason for delusion, then even though taking a mottled rope for a snake is delusion, there will be the fault of the basis of delusion not being a mottled rope. Therefore, the nature is the nature of reality, therefore it is delusion due to non-realization. It is delusion due to non-realization, therefore the nature is the nature of reality. Because it is like that, it is non-dual. Because it is non-dual, it is equal, without partiality, without acceptance or rejection. Furthermore, the appearances of the six realms are the self-appearance of reality, without bias, because seventeen or so ways of appearing arise from a single appearance, and because grasping at sides is delusion. The reasons and so on are as before. Therefore, since all phenomena are equal, self-appearing, considering and realizing this appearance as the nature of reality is realizing the ultimate intent of secret mantra, because all phenomena are without partiality, equality is without acceptance or rejection, without negation or affirmation, without contradiction, without any place to stray. From the Abundant Realm: On the spontaneously accomplished tree without bias, the leaves of samsara and nirvana flourish. Without separation or grasping, in the sky, the sun and moon of the essence of the three bodies arise. This city of delusion of the six realms is the pure land of the Buddha of great bliss. On the sprout of the signs of grasping and being grasped, the fruit of the three bodies of great bliss ripens. It is said, "Since all are liberated in a single bindu, there is no talk of duality. Since all is perfected in a single non-action, there is no need to seek, free from hope and fear. Since there is no fault to be abandoned, where are the qualities to be attained?"
Chinese
如是说。第二，是本性清净，还是任运成就的考察是：从理由的各个方面显示什么也不相违背，以及执着于某个方面是错误的，以及从理由的各个方面显示差别。前者是：要知道本初清净、任运成就等等，从理由的各个方面作为象征而安立的名称，什么也不相违背。如经部中说：因为任何差别都相同之故，于常亦应执取，于无常亦应执取，于有亦应，于无亦应，于一亦应，于异亦应，于从一与异的体性中解脱亦应执取，等等。龙钦巴说：从意义的法界中未动摇，自性清净圆满成佛，任运成就而断定果位，于无有定中而确定。于自性清净中，什么也不舍弃任运成就，于任何也不阻碍无有定，于何处也不住而清净。以清净一者成办一切，一切法清净的法界。于自性任运成就中，于任何也不阻碍无有定，于何处也不住而清净，于什么也不舍弃任运成就。以任运成就一者成办一切，诸法任运成就的法界。于自性无有定中，于什么也不舍弃任运成就，于何处也不住而清净，于任何也显现而无有定。以无有定一者成办一切，一切无有定的法界。法界自性一者于彼显现故，相似啊相似，广大平等啊！所有佛陀的教法中，没有比这更究竟的精华了。且《宝藏论》中说：我的教言是具有密意的，为了从有边解脱而说无，为了从无边解脱而说有，为了从二取解脱而说唯一，为了从戏论解脱而说了不可言说，为了从不可言说解脱而说了开阔，这种见解幻化的开阔，犹如以矛刺向虚空一般，无论如何旋转也没有阻碍。犹如泥土的橛子一般，无论如何摇动也能摇动。犹如湿润的皮革的筏子一般，无论如何拉伸也能拉伸。如是说。第二，执着于某个方面是错误的：如上，对于显示法性无有任何偏颇、什么也不相违背的经文，执着于某个方面，从本初清净的清净，以及无有，以及空性
English
So it is said. Second, the examination of whether it is intrinsically pure or spontaneously accomplished is: to show that there is no contradiction from any aspect of the reason, and that clinging to one aspect is a mistake, and to show the difference from each aspect of the reason. The former is: It should be understood that there is no contradiction in the names given to represent intrinsic purity, spontaneous accomplishment, etc., from each aspect of the reason. As it says in the Sutra: Because all differences are the same, one should also hold onto permanence, and also onto impermanence, also onto existence, also onto non-existence, also onto oneness, also onto otherness, and also onto liberation from the nature of oneness and otherness, etc. Longchenpa said: Without moving from the realm of meaning, the self-nature is perfectly pure, perfectly enlightened, spontaneously accomplished, cutting off the state, establishing certainty in the absence of certainty. In the self-nature, which is perfectly pure, nothing is abandoned, spontaneously accomplished, nothing is obstructed, there is no certainty, it does not abide anywhere, it is perfectly pure. Because the one perfectly pure accomplishes everything, all dharmas are the realm of perfect purity. In the self-nature, which is spontaneously accomplished, nothing is obstructed, there is no certainty, it does not abide anywhere, it is perfectly pure, nothing is abandoned, spontaneously accomplished. Because the one spontaneously accomplished accomplishes everything, all dharmas are the realm of spontaneous accomplishment. In the self-nature, which is without certainty, nothing is abandoned, spontaneously accomplished, it does not abide anywhere, it is perfectly pure, it arises in any way, without certainty. Because the one without certainty accomplishes everything, all is the realm without certainty. Because the nature of reality, the one, appears there, it is similar, similar, greatly equal! In all the Buddha's teachings, there is no more ultimate essence than this. And in the Treasury it says: My words are intentional, to liberate from the extreme of existence, it is said to be non-existence, to liberate from the extreme of non-existence, it is said to be existence, to liberate from dualistic grasping, it is said to be the only one, to liberate from elaboration, it is said to be inexpressible, to liberate from the inexpressible, it is said to be vast. This vastness of the illusion of view, like a spear whirling in the sky, no matter how it is whirled, there is no obstruction. Like a stake of mud, no matter how it is moved, it can be moved. Like a raft of wet leather, no matter how it is stretched, it can be stretched. So it is said. Second, clinging to one aspect is a mistake: As above, for the scriptures that show that the nature of reality is without bias and that nothing contradicts, clinging to one aspect, from the purity of intrinsic purity, and non-existence, and emptiness.