Chinese
执着于这些方面，不了解法性的意义，将显现和存在，以及任运自成等视为过失并加以阻碍，这是错误的。如《鱼母入睡续》中说：“谁证悟了智慧的法界，那人就不会有错乱的相续。”以及《鱼母轮续》中说：“以法界和智慧的名称，与自生觉性的意义相违背。所有的智慧都是造作的，因此看不到无因自生的意义。”等等。执着于任运自成，抓住成就、存在和事物等，不区分错乱和解脱的界限，将本来清净等视为过失并加以阻碍，这是错误的。如《智慧深奥究竟》中说：“凡是认为心即是任运自成者，将内外诸法都用心来归纳，由于感官迷恋于对境，因此自心错乱，陷入唯心宗卡达日巴的见解中。”以及“凡是超越一切极端而认为任运自成者，认为有法是确定的，在任何一个事物上，轮回涅槃三时都是圆满具足的，因此以一求一，陷入数论派的见解中。”等等。因此，所有执着于本来清净和任运自成等任何一方的观点，都是为了确定法性无偏。如《虚空大》中说：“在一切平等性中，执着于一方是无法成就的。”第三，从理由上区分一方，分为两种。第一，本来清净者，由于法界中没有其他可以去除的，因此是法界本来清净；一切法显现为自生智慧，或者显现为身和智慧二者，因此是智慧本来清净；是没有清净和不清净二者的清净大。如《虚空大》中说：“普贤广大的法界，是清净的大道，为了使一切解脱。”以及《大威力》中说：“内外一切都是法界，在清净的行境中，佛和有情没有二者之分，哪里会有道路的修饰呢？”等等。如《道次第》中说：“法界和觉性无二无别，因此在如是性中是金刚部。”以及《秘密藏》中说：“错误地思考和观察是完全清净的，因为不异于智慧的法界。”以及《道次第》中说：“显现为对境和意识也是，自生智慧的自显现穷尽。”
English
By clinging to these aspects, without understanding the meaning of the nature of reality, and by viewing appearances and existence, as well as spontaneous presence, etc., as faults and obstructing them, one goes astray. As it says in the Tantra of the Sleeping Fish Mother: "Whoever realizes the expanse of wisdom, that one does not have a lineage of confusion." And as it says in the Tantra of the Wheel of the Fish Mother: "By the terms expanse and wisdom, one contradicts the meaning of self-arisen awareness. Since all wisdom is fabricated, one does not see the meaning of causeless self-arisenness." And so on. By clinging to spontaneous presence, grasping at accomplishment, existence, and things, etc., without distinguishing between confusion and liberation, and by viewing primordial purity, etc., as faults and obstructing them, one goes astray. As it says in the All-Accomplishing Wisdom Depth: "Whoever desires spontaneous presence to be the mind, by gathering all outer and inner phenomena into the mind, because the senses are distracted by objects, one's own mind is confused, and one goes astray into the view of the Mind-Only Katari." And, "Whoever transcends all extremes and desires spontaneous presence, thinking that the subject is definite, and that samsara, nirvana, and the three times are completely and perfectly contained in any one thing, thus desiring one in one, one goes astray into the view of the Samkhya." And so on. Therefore, all clinging to any one side of primordial purity and spontaneous presence, etc., is for the purpose of establishing the impartiality of the nature of reality. As it says in the Great Sky: "In the equality of all, there is no accomplishment by clinging to one side." Third, distinguishing one side from the reasons, there are two. First, primordial purity is the primordial purity of the expanse because there is nothing other to be removed from the expanse of reality; all phenomena appear as self-arisen wisdom, or appear as the two, form and wisdom, therefore it is the primordial purity of wisdom; it is the great purity that is without the two, purity and impurity. As it says in the Great Sky: "The vast expanse of reality of Samantabhadra is the pure great path, for the sake of liberating all." And as it says in Great Potency: "All outer and inner are the expanse of reality, in the realm of pure conduct, there is no duality of buddhas and sentient beings, where would there be adornment of the path?" And so on. As it says in the Stages of the Path: "Since the expanse and awareness are inseparable, therefore in suchness is the vajra family." And as it says in the Secret Essence: "Erroneous thought and examination are completely pure, because they are not other than the expanse of wisdom." And as it says in the Stages of the Path: "Even the appearance as objects and consciousness, is the exhaustion of the self-appearance of self-arisen wisdom."
Chinese
还有“一切皆清净”的说法，并非指事物本身是清晰洁净的，而是在显现和受用中得以完全清净。诸如此类都有所阐述。自成：由于不局限于各种类别，所以是法之自成；由于实相不偏执于任何一方，所以是法性之自成；由于并非如字面意思一样，所以是无与伦比的自成。第一种是：一法之内自成，一法之内轮回涅槃自成，一法之内三时自成，一法于法性中自成。也就是说，在不舍弃任何差异显现的无别中，或在不混杂而圆满具足中自成。其原因是，一切法皆是自生智慧，而此自生智慧是不舍弃任何边见的，是无有边见偏颇的。因此，任何差异的显现都不会混杂，而是各自显现，并且在法界或自生智慧中无别地圆满具足。经中说：有无、常断、取舍等等，一切皆自成，故本自存在。龙钦巴说：在无偏的自成树上，轮回涅槃二者的枝叶繁茂。诸如此类，以及《大乘灯经》中说：在一根毛发上，也有无数不可思议的佛陀，但它们之间不会混杂。经中说：法不混杂，种类繁多，圆满具足，空无我。若此不混杂而圆满，则是无为的如是性。如是宣说。第二种是：如是不局限于各种类别，实相不局限于任何一方，这与不局限于各种类别是一样的。因此，显现为法之相的本身就是法性之自显。经中说：显现为法之相的自性，显现于法性无相的境界中。龙钦巴说：法性也以法为主，法之相是自续的，法性确立为无生。法与法性无别，在无二的空性中确定，因此更加确信在自性中解脱。如是宣说。如此，法性无有边见偏颇，是无与伦比的自成，对于普通的
English
Furthermore, the saying "everything is pure" does not mean that things themselves are clear and pure, but that they are completely purified in appearance and experience. Such things are explained. Spontaneous accomplishment (Lhundrup): Because it is not limited to various categories, it is the spontaneous accomplishment of phenomena; because reality does not cling to any side, it is the spontaneous accomplishment of the nature of phenomena; because it is not as the literal meaning, it is the unique spontaneous accomplishment. The first is: within one phenomenon, there is spontaneous accomplishment; within one phenomenon, samsara and nirvana are spontaneously accomplished; within one phenomenon, the three times are spontaneously accomplished; one phenomenon is spontaneously accomplished in the nature of phenomena. That is, it is spontaneously accomplished in the indivisibility of not abandoning any different appearances, or in the completeness of not being mixed. The reason for this is that all dharmas are self-arisen wisdom, and this self-arisen wisdom does not abandon any biased views, and is without biased partiality. Therefore, any different appearances are not mixed, but appear separately, and are completely fulfilled indivisibly in the realm of dharma or self-arisen wisdom. The sutra says: Existence and non-existence, permanence and annihilation, actions and pursuits, etc., are all spontaneously accomplished, and therefore exist from the beginning. Longchenpa said: On the tree of impartial spontaneous accomplishment, the branches and leaves of samsara and nirvana flourish. Such as these, and the Sutra of the Great Vehicle Lamp says: Even on one hair, there are countless inconceivable Buddhas, but they are not mixed together. The sutra says: Phenomena are not mixed, and are diverse, completely fulfilled, empty and without self. If it is not mixed and completely fulfilled, then it is the unconditioned suchness. Thus it is said. The second is: Thus, it is not limited to various categories, and the fact that reality is not limited to any side is the same as not being limited to various categories. Therefore, the appearance of phenomena as characteristics is the self-appearance of the nature of phenomena. The sutra says: The nature of phenomena appearing as characteristics appears in the state of the nature of phenomena without characteristics. Longchenpa said: The nature of phenomena also emphasizes phenomena, and the characteristics of phenomena are self-continuing, and the nature of phenomena is established as unborn. Phenomena and the nature of phenomena are inseparable, and are determined in the emptiness of non-duality, so there is even more confidence in liberation in one's own place. Thus it is said. Thus, the nature of phenomena is without biased partiality, and is the great spontaneous accomplishment that is unparalleled, for ordinary
Chinese
由于不是有地者们的智慧所能及的境界，所以是无与伦比的任运自成。龙钦巴尊者说：由于没有证悟任运自成无偏颇，因此产生了多种多样的见解主张。等等。道次第中说：犹如不着淤泥的莲花，那是具有智慧者的行境，不是与所有人共同的。这样说道。第三，关于基上是否存在利钝的考察，分为二：理解和考察有无。前者是：钝根者，是愚昧且智慧浅薄的人，即没有直接进入佛法的智慧，或者通过修习而进入大乘。经集（《མདོ་བསྲེས་》）中说：为了消除愚昧而生起菩提心，以一个奇特之处转变观念。这样说道。道次第中说：在如田地微尘数般的劫中，极其精细且彻底修习。这样说道。利根者，是根器敏锐且智慧广大的人，即不需积累不需修习，就具有能够理解证悟大乘的智慧。经集（《མདོ་བསྲེས་》）中说：自然成佛，以及镇压大地，和证见真谛也会发生。这样说道。道次第中说：为了不经修习而成就三种，高、稳、速、利、广、阔。这样说道。第二，关于利钝有无的考察是：认为没有和认为有。前者分为二：认为没有和对认为有进行驳斥。第一种是：所知的事物自性是空性的，或者自性清净，因此，对于它来说，没有任何利钝的差别，而是平等。现观庄严论中说：因为法界没有差别，所以种姓不是不同的。这样说道。经部中说：从一切到一切，除了精华菩提之外，什么也没有。这样说道。以及基位时所宣说的那些教证。又说，只有利根者，因为心的自性本来就是佛，所以没有小乘的种姓。这样说道。又说，只有钝根者，因为心是相续的形态，所以通过修习才能成佛，不经修习就证悟解脱是不可能的。这样说。这两种的教证都是偏袒利钝一方的教证。第二，如果基上存在利钝二者，那么善逝的
English
Since it is not within the realm of the minds of those who possess the earth, it is the unparalleled spontaneously accomplished. Longchenpa said: Because the spontaneously accomplished, impartial nature is not realized, various views and assertions arise. And so on. The Lamrim says: Like a lotus unstained by mud, that is the realm of activity of the wise, it is not common to all. Thus it is said. Third, the examination of whether or not sharpness and dullness exist on the ground is twofold: understanding and examining existence or non-existence. The former is: Dull ones are those who are ignorant and have little wisdom, that is, they do not have the wisdom to directly enter the Dharma, or they enter the Great Vehicle after training. The Sutra Collection (མདོ་བསྲེས་) says: To dispel ignorance, generate bodhicitta, and transform perception with a single wonder. Thus it is said. The Lamrim says: In as many eons as there are dust particles in a field, extremely subtle and thoroughly trained. Thus it is said. Sharp ones are those who have sharp faculties and great wisdom, that is, they possess the wisdom to understand and realize the Great Vehicle without accumulation or training. The Sutra Collection (མདོ་བསྲེས་) says: Naturally becoming a Buddha, as well as suppressing the earth, and seeing the truth also occur. Thus it is said. The Lamrim says: For the sake of accomplishing three without training, high, stable, quick, sharp, vast, and expansive. Thus it is said. Second, the examination of the existence or non-existence of sharpness and dullness is: believing in non-existence and believing in existence. The former is twofold: believing in non-existence and refuting the belief in existence. The first is: The nature of knowable things is emptiness, or it is naturally pure, therefore, for it, there is no difference between sharpness and dullness, but it is equal. The Ornament of Clear Realization says: Because the realm of Dharma has no difference, the lineages are not different. Thus it is said. The Sutra says: From all to all, there is nothing other than the essence of enlightenment itself. Thus it is said. And those scriptural citations taught in the context of the ground. Again, it is said that there are only sharp ones, because the nature of the mind is originally Buddha, so there is no lineage of the Lesser Vehicle. Thus it is said. Again, it is said that there are only dull ones, because the mind is in the form of a continuum, so one can only become a Buddha through training, and it is impossible to realize and be liberated without training. Thus it is said. These two scriptural citations are all scriptural citations that favor one side of sharpness and dullness. Second, if both sharpness and dullness exist on the ground, then the Sugata's