English
Sa so. According to the latter, the external reason is not established, because it is very important to realize the meaning of what has not been realized. If it is said like that, it is enough by itself, but if it is needed, it will fall into a situation where there is no way to go and no need. If you say that, it is very unreasonable, if it is enough by itself, then there will be the fault that non-realization and wrong knowledge will never arise. Moreover, according to their own view, whether it is impermanence, emptiness, or freedom from elaboration, whatever you want, those are enough by themselves, and there is no need to realize them, otherwise there will be a fault. Moreover, is the fruit with characteristics taken as the path, or the fruit without characteristics taken as the path? According to the latter, there is no definition. According to the former, the characteristics of the fruit have matured and cannot be walked on, but the path is entering and walking, so taking the fruit as the path is contradictory. In response to this, the Ten Sutras say: "The fruit that is not born from a cause, it is not reasonable to say with reason." It also says: "This fruit of Bodhicitta, is a fruit not born from a cause." Therefore, it is not a fruit produced by a cause, the essence of the mind is inherently mature, and it cannot be walked on other than the mind, so the fruit with characteristics is taken as the path, and the elimination of faults is as mentioned above. The Heart Essence says: "This is the determination of the great secret, the fruit has become the path. All the mandalas of the Victorious Ones, there is no secret meaning greater than this." It was said like that. Because they do not understand this principle, and cling to the fruit as self, Ati pointed out the fault: if the mind is the fruit, then there will be the fault of being produced by causes and conditions, and if it is not produced, there is no definition of the fruit. Therefore, for all uncreated dharmas, clinging to them as cause and effect, one cannot reach the ultimate meaning. Klong says: "Clinging to cause and effect, turning away from the uncreated, slandering the true meaning." Also, the Sutra says: "Cause and effect are inseparable, that very nature, unmoving, unthinking, beyond the realm, the conceptualization of cause and effect, all illusory appearances bind." Also, the All-Creating King Tantra says: "Without realizing the transcendence of self-born cause and effect, measuring with worldly phenomenal dharmas, saying that the fruit is produced by seeking from the cause, that is the direct guidance of the cause and effect vehicle." It was said like that. Therefore, taking the fruit as the path is also for the purpose.
Chinese
所说的意图在于正见，因为目的在于自身，从其他地方寻找果实，以及断除认为何时才能获得的错误。意图在于，本自成佛的，未造作的心性智慧，是无法成熟和行进的。因此，将果作为道用也是正见，而且非常深奥。因为本自成佛，并且具备未造作的智慧，所以从那些过失中解脱。驳斥回答说：明点的意义上没有来去，唯一的意义上没有先后，未造作上没有因果，无二的意义上没有障碍。如同龙钦巴所说：因果的形态完全没有，无因本初即是法性界，果实是自生智慧，超越一切相的因果。如同《普贤智慧力续》所说：无偏圆满的果实，在自生智慧中圆满。如同《十部经》所说：心性是自生智慧，因为本初就无需寻找和修证，所以远离勤作和修证二者的戏论，是自然成就的果实。如是说。总而言之，具有真实的意义，具有不依赖于缘的友伴，安乐上无需勤作。前者是，一切法皆是未造作的智慧，本自成佛。第二是，通过经教、口诀和理证，直接认识并证悟。第三是，证悟轮回自解脱，无需勤作的大乐。如是，虽然一切法本自成佛，但未证悟而迷惑的方式是，对于本自成佛显现为迷惑不认识，其中的理证原因，以及详细的迷惑方式。前者是，如上所述，一切法本自成佛，如果觉性无所依、无所缘而流浪轮回是不合理的，那么，对于未落入任何一方的法性，因为无有方所并且显现任何事物，所以迷惑也是显现，是所知的基础。如同龙钦巴所说：一切法皆已成佛，觉性无所缘、无所依，流浪轮回是不合理的，在有中产生是所知的基础。又说：明点一者没有边角，是广大的法性，不可能显现为二。
English
The intention spoken of is in the right view, because the purpose lies within itself, seeking the fruit from elsewhere, and cutting off the mistake of thinking when it will be obtained. The intention is that the mind-nature wisdom, which is unconditioned and primordially enlightened, cannot be matured or progressed. Therefore, using the fruit as the path is also the right view and is extremely profound. Because it is primordially enlightened and possesses unconditioned wisdom as its inherent quality, it is liberated from those faults. The refutation answers: In the meaning of the bindu, there is no coming and going; in the meaning of the one, there is no before and after; in the unconditioned, there is no cause and effect; in the meaning of non-duality, there is no obscuration. As Longchenpa said: The aspects of cause and effect are completely absent; without cause, it is primordially the expanse of the dharmata; the fruit is self-arisen wisdom; it transcends all characterized cause and effect. As stated in the Kunjed Gyalpo Tantra: The impartial, spontaneously accomplished fruit is perfected in self-arisen wisdom itself. As stated in the Ten Sutras: Mind-nature is self-arisen wisdom; since it is primordially without seeking or accomplishment, it is free from the elaboration of effort and accomplishment; it is the spontaneously accomplished fruit. Thus it is said. In summary, it has the meaning of truth, it has the companionship of not depending on conditions, and there is no effort in happiness. The former is that all dharmas are unconditioned wisdom, primordially enlightened. The second is that it is directly recognized and realized through scripture, oral instructions, and reasoning. The third is that samsara is realized as self-liberated, effortless great bliss. Thus, although all dharmas are primordially enlightened, the way of being deluded without realization is not recognizing that the primordially enlightened appears as delusion, the reasons for this, and the detailed way of delusion. The former is, as mentioned above, all dharmas are primordially enlightened, and if awareness, without support or object, wanders in samsara, it is unreasonable. However, for the dharmata that has not fallen into any side, because it is impartial and appears as anything, delusion also appears, which is the basis of what is to be known. As Longchenpa said: Since all dharmas are enlightened, awareness is without object or support; it is unreasonable to wander in samsara; arising in existence is the basis of what is to be known. It also says: The one bindu has no corners; it is the vast dharmata; it is impossible to appear as two.
Chinese
诶！ 显有轮回所知之基。如是说。 自生智慧无有因缘，显现五毒不可能，以轮回之基显现五毒。如是说。 二者，以三种因由而迷乱，俱生无明不识自之自性，遍计无明执着为我且见为他者，远离方便道。 俱生无明生起之因由是，自性法性本为空性，然空性无有作为对境者，亦无有言说是者，以及于贪执颠倒观待四者不识自性。 遍计之因由是，以法性之理而显现，以显现之理而分别，以分别故而体验，随逐体验之后生起五种微细烦恼，五烦恼之基，觉性显现为五色光芒，一切显现未混杂地显现为五光，显现之因虽生，然存在之因或安住之事物未寻得，觉性空朗朗而住，空性之世间界之事被说为极其重大。 彼时一切显现皆为光，故大圆满中云，顶礼原始佛不动佛。如是说。 彼时以四缘而有向上解脱而去者，亦有向下迷乱而去者，如是说。 前者，因之缘由自生智慧自显现所作，所缘之缘显现为光，增上缘自证智慧以光显现是自光而识自之自性，彼无间之缘二取于自处解脱，智慧与广大之功德一切无偏颇地显现，于彼处成佛者亦多有生起，如是说。 二者，因之缘由自生智慧自显现为俱生无明所作，所缘之缘光显现，增上缘自不识自性，生起微细能取所取二者，彼无间之缘执着为我且取为对境而显现五大，于彼耽着增长故，内身语意三者与外境粗大者生起，于彼生起五烦恼，积三业故而有果报。
English
E! The basis of what is to be known arises in samsara. Thus it is said. Self-born wisdom has no cause or condition; it is impossible for the five poisons to arise. The five poisons arise from the basis of samsara. Thus it is said. Secondly, there is confusion due to three reasons: Co-emergent ignorance does not recognize its own nature; imputational ignorance grasps at self and sees others; and being devoid of skillful means. The reason for the arising of co-emergent ignorance is that the nature of reality is emptiness, but that emptiness has no object, no one to say it is, and because of looking at desire in a perverse way, these four do not recognize their own nature. The reason for imputation is that it is clear according to the way of reality; it is distinguished according to the way of clarity; it is experienced through distinction; and following experience, five subtle afflictions arise. The basis of the five afflictions, or the nature of awareness, appears as five colors of light, so that all appearances appear as five unmixed lights. Although the cause of appearance arises, the cause of existence or the object of abiding is not found. Since consciousness abides in a vast expanse, the activity of the realm of the vast expanse is said to be very important. At that time, since all appearances are light, it is also said in the Great Perfection, "Homage to the Primordial Buddha, Akshobhya." At that time, it is said that there are those who go upward, liberated by the four conditions, and those who go downward, confused. The former is caused by the self-appearance of self-born wisdom as the causal condition. The objective condition is the appearance as light. The dominant condition is that self-aware wisdom recognizes its own nature as the self-light of the light appearance. The immediately preceding condition is that the two graspers are liberated in their own place. All the qualities of wisdom and greatness arise without partiality, and it is also said that many Buddhas arise in that very place. The second is that the causal condition is caused by the co-emergent ignorance of the self-appearance of self-born wisdom. The objective condition is the appearance of light. The dominant condition is that one does not recognize one's own nature, and subtle grasper and grasped arise. The immediately preceding condition is that the five elements arise from grasping at self and taking as object. Because attachment to it increases, the three internal body, speech, and mind, and the external coarse objects arise. The five afflictions arise there, and by accumulating the three actions, there is fruition.
Chinese
在三界中轮回，于六道中漂泊。远离方便法门，也正因为没有指示如是之方便法门，故而漂泊于轮回。如《眼疏》所说：自性清净之佛陀，若不与方便同在，则不得解脱，于三界中轮回。又一说，迷乱之方式为：因由无明所作，缘于业与烦恼，果为于三界中轮回之方式。前者，无明有二，如前所述。俱生无明者，自心本初即是佛，与无明二者，时间上无先后，位置上无差别，本体上无好坏，实为一体。自己不认识自己的理由是：体性法性不住于显空等边，显现任何事物却无所缘。遍计所执之无明，因不认识而迷惑，于无二自显执为我，并进而视境为外在。彼亦视作实有，视作无知之顽石而执为境。缘为：由此生起五种微细烦恼，因贪执彼等之力增长，无论见到何物，皆于同时产生执持境与识为异体之念头。于彼处生起五种粗大烦恼。因造作善、不善、无记三业，故于三界中轮回，于六道中漂泊。如拉贤所说：如所说般，于自显上，以无明我见而遍计，进而心识处于外境，实有顽石之遍计显现三者，同时生起于迷乱之处。邪念恒常存在于相续中，故因烦恼与业而显现一切。如是。又说以四缘而迷乱及解脱，无论显现任何景象，皆应如前般知晓以四缘而迷乱及解脱，并于任何显现及当下生起之念头上作认识。此三种迷乱之方式，虽名称之安立略有不同，然应知晓其意义之要点相同。