Chinese
被称为广大开阔的虚空。由于无造作无改造，是本来如是的坛城；由于是所有诸法的实相，是真实的阿赖耶识；由于空性无生的实相是法界本来清净，因此被称为般若波罗蜜多，是所知中的至高者。诸如此类，关于无生的超越之见，是不可思议的。这是定义。引用：由于所有轮回和超越轮回的事物，在无生的实相中，没有丝毫偏袒和局限，因此被称为自性无生的论证。智慧虚空中说：自性无生之论证，以基无显现故，诸法皆离戏，是故自性无生。显现无灭有三：简略指示，详细解释，以及极其详细的解释。第一部分有两个方面：计数：无灭显现之事物。引用：显现无灭之论证是：所说的轮回涅槃显有，以及器情苦乐因果，这些显现为二元对立的诸法。这些很容易理解。各自的自力无灭地显现，取决于如何命名它们。它们如所命名般显现。无论如何修持，都能如所愿成就，就像以分别念执着所命名的一样。这本身被展示为普贤的显现庄严。引用：由于这些没有任何扬弃和取舍，也没有任何止息，因此被称为普贤显现庄严。详细解释有两个方面：计数：无灭的自性任运成就的坛城显现为轮回涅槃的一切法。引用：由于显现无灭，故显示为任运成就。与事物相符地显现，并且不因暂时的努力而衰减，心性本来自性成佛的坛城，是九乘所衡量之处，也是外道以邪见分别而产生迷惑的基础，以及世间人执着为真实的世间执着，所有这些都是因为不认识自显现无灭的实相，所以一切迷惑都由此而生。智慧自显任运成就。
English
It is called the vast expanse of great openness. Because it is uncreated and unaltered, it is the mandala of suchness; because it is the reality of all dharmas, it is the ultimate ground of reality; because the reality of emptiness and non-arising is the primordial purity of dharmadhatu, it is called Prajnaparamita, the supreme of all that is to be known. Such as these, the transcendent views of non-arising are inconceivable. This is the definition. Quote: Because all samsara and all that transcends samsara, in the reality of non-arising, there is not even one that is partial to it, and there are no limitations, therefore it is called the argument of self-nature non-arising. From the Wisdom Space: The argument of self-nature non-arising is: Because the ground has no appearance, all dharmas are free from elaboration. Therefore, it is said to be self-nature non-arising. Unceasing display has three aspects: brief indication, detailed explanation, and extremely detailed explanation. The first has two aspects: Enumeration: Things that appear without ceasing. Quote: The argument of unceasing display is: the spoken samsara and nirvana, existence and non-existence, and the vessel and essence, happiness and suffering, cause and effect, and these dharmas that appear as duality. These are easy to understand. Each of their own abilities arises without ceasing, depending on how their names are given. They appear as they are named. However one practices, it is accomplished as one wishes, just as it is named by the mind of conceptual attachment. This itself is shown as the adornment of the display of Kuntuzangpo. Quote: Since none of these have any abandonment or acceptance, and there is no cessation, it is called the adornment of the display of Kuntuzangpo. The detailed explanation has two aspects: Enumeration: The unceasing, self-existing mandala appears as all the dharmas of samsara and nirvana. Quote: Because of unceasing display, it is shown as spontaneously accomplished. Appearing in accordance with things, and without diminishing due to temporary effort, the mind itself, from the beginning, is the spontaneously accomplished mandala of enlightenment, which is measured by all nine vehicles, and is the basis of confusion caused by heretics' wrong views, and the worldly attachments of worldly people who hold it to be true, all of which arise from not recognizing this reality of self-appearance without ceasing, so all confusion arises from this. Wisdom self-appearance spontaneously accomplished.
Chinese
通过是否证悟来展示束缚与解脱。如果证悟了外境无碍的显现，则说为解脱，如果未证悟，则说为束缚。佛说，由于外道邪见，所以会更加束缚。下乘的修行者，如果未证悟不变之实相，停留在怀疑中，也离成佛很遥远。极其广大可分为两种：世间的显现和超世间的显现。第一种又分为两种：一般的凡夫和...。其中“世间共同”是指：没有进入道的普通人，执著于无碍显现的现象，认为这是大种的力量。例如，执著于地为地，执著于水为水，认为火是火，认为风是风，因此被外境所束缚。这是外道所见的显现。外道恒常认为一切器情世界都是由自在天、遍入天等所造，执著于实物本身。他们认为这就是自己的宗派。超世间也分为两种：因乘的显现和密咒的显现。第一种分为三种：声闻。声闻乘的人，将外境执著为不可分割的微尘，将内心的执著确立为刹那且无分，因此断除了对粗大补特伽罗人无我的疑惑，稍微从三界轮回中解脱。缘觉。缘觉乘的人，将外境的微尘和内心的执著，通过内外十二缘起的观察来确立，证悟了二分之一个无我，从而超越了三有轮回之法。大乘分为两种：唯识宗。菩萨们认为，迷惑的基础唯是心，外境的各种显现都只是内心的显现。中观宗。中观宗的人认为，刹那的意识通过破除三时而成为空性。将外境确立为如幻八喻，名之为世俗谛，为了不欺骗众生而...
English
Bondage and liberation are shown through whether or not one realizes it. If one realizes the unobstructed appearance of external objects, it is said to be liberation, and if one does not realize it, it is said to be bondage. The Buddha said that due to the wrong views of non-Buddhists, one becomes even more bound. If practitioners of the lower vehicles do not realize the unchanging reality and remain in doubt, they are also far from attaining Buddhahood. The extremely vast can be divided into two types: worldly appearances and transcendent appearances. The first type is further divided into two: ordinary common people and... Among them, "worldly common" refers to: ordinary people who have not entered the path, who cling to the unobstructed appearance of phenomena, believing that it is the power of the great elements. For example, they cling to earth as earth, cling to water as water, think fire is fire, and think wind is wind, and are therefore bound by external objects. This is the appearance seen by non-Buddhists. Non-Buddhists constantly believe that all containers and contents of the world are created by Ishvara, Vishnu, etc., and cling to the substance itself. They consider this to be their own doctrine. Transcendence is also divided into two types: the appearance of the causal vehicle and the appearance of mantra. The first type is divided into three: Shravakas. Those of the Shravaka vehicle establish external objects as indivisible particles and establish internal clinging as momentary and without parts, thus cutting off doubts about the coarse pudgala selflessness and slightly liberating themselves from the three realms of samsara. Pratyekabuddhas. Those of the Pratyekabuddha vehicle establish external particles and internal clinging through the observation of the twelve links of dependent origination, and by realizing one and a half selflessnesses, they transcend the Dharma of the three realms of existence and samsara. The Mahayana is divided into two types: the Mind-Only school. Bodhisattvas believe that the basis of delusion is only mind, and the various appearances of external objects are only appearances of the mind. The Madhyamaka school. Those of the Madhyamaka school believe that the momentary consciousness becomes emptiness by destroying the three times. They establish external objects as like the eight similes of illusion, name it conventional truth, and in order not to deceive sentient beings...
Chinese
以行为通过慈爱和悲悯之门利益他人。关于密宗的显现方式。引用。密宗有两种：经部和续部。第一种是：密宗乘认为自显无碍的显现为本尊。其中，又分为外密和内密两种。广说有三种。计数。外续三部，引用。有些人认为清净即是本尊。即事部、行部和瑜伽部所认为的。内部分为两种，引用。有些人认为其本身即是本尊。即嘛哈瑜伽和阿努瑜伽所认为的。这些很容易理解，所以不广说。实际上，在大圆满的观点中，将轮涅万有包含的一切法都认为是无碍显现，不混杂的法性，是智慧的大空性。因为没有这样证悟，所以产生了六道众生的六种错觉。外道的常断两种显现。八乘解释了八种观点。关于大圆满的显现方式。引用。无为任运成就是大圆满的观点，心的法性远离局限和偏颇。因为事物、颜色、形状等有偏颇的事物没有成立，所以自性什么也不是。而这本身就是智慧的展现，智慧的开端，比如清澈的海洋，影像无法阻挡，游戏也无法阻挡，所以显现为内外一切法。如果说佛的意念有能取所取，那么就错了。因为“没有偏颇和执着”。所以佛的意念从根本上清净了局限、偏颇和执着的污垢。在《大虚空》中说：“游戏什么也不阻碍，所以产生无生的神变。因此游戏没有阻碍，被说是诸佛的伟大。”以及《道次第》中说：“心性是有无的本体，因此说虚空是有无。愚人争论不休，智者不执着虚空的自性为无，也不执着为有。” 不执着虚空为有，因为虚空的本体没有成立事物和形状。不执着为无，因为这是明空开启机会的显现。比如
English
Acting to benefit others through the gate of love and compassion. The appearances in Secret Mantra. Quote. Secret Mantra has two aspects: Sutra and Tantra. The first is: Secret Mantra Vehicle considers the unobstructed appearance of self-appearance as deities. Furthermore, there are two divisions: outer and inner Secret Mantra. In detail, there are three. Enumeration. The three outer tantras, quote. Some consider purity as the deity. This refers to the views of the Kriya Tantra, Charya Tantra, and Yoga Tantra. The inner aspect has two, quote. Some consider that very nature as the deity. This refers to the views of Maha Yoga and Anu Yoga. These are easy to understand, so they are not explained in detail. In essence, according to the Great Perfection (Dzogchen) system, all phenomena encompassed by samsara and nirvana, existence and non-existence, are considered as the unobstructed appearance, the unmixed nature of reality, the great expanse of primordial wisdom. Because of not realizing this, the six illusions of the six realms of beings arise. The two appearances of eternalism and nihilism of the tirthikas (non-Buddhists). The eight vehicles explain eight views. The appearances in Great Perfection. Quote. Effortless spontaneous accomplishment is the view of Great Perfection, the nature of mind is free from limitations and biases. Because things, colors, shapes, and biased things are not established, its nature is nothing at all. That itself is the display of awareness, the dawn of wisdom, like a clear ocean where reflections cannot be blocked, and play cannot be obstructed, so it appears in all inner and outer phenomena. If the Buddha's mind is said to have grasper and grasped, then it is wrong. Because "there is no bias or attachment." Therefore, the Buddha's mind is fundamentally pure from the defilements of limitations, biases, and attachments. In the Great Sky it says: "Since play is not obstructed in any way, miraculous displays of no birth arise. Therefore, play is unobstructed, it is said to be the greatness of all Buddhas." And in the Lamrim (Stages of the Path) it says: "Mind itself is the essence of existence and non-existence, therefore it is said that space is existence and non-existence. Fools argue, while the wise do not grasp the nature of space as non-existent, nor do they grasp it as existent." Space is not grasped as existent because the essence of space does not establish things and shapes. It is not grasped as non-existent because it is the appearance of clarity and emptiness opening opportunities. For example,
Chinese
同样，心性的本体，由于任何事物、形状、颜色都不成立，所以远离有边的偏袒。一切内外之法都显现于它。由于明亮度大而执着小，所以远离无边的偏袒。以上远离偏袒是进入之门。因此，必须通过这样的门进入。虽然还有更彻底的介绍方法，但要知道这是口耳相传的窍诀，是至尊上师们的心髓修法。无别体性的理证有三：列举，通过比喻详细解释，以及引用。无别体性的理证，例如水显现为波浪，或者从天空的界限显现为南方的云朵。然而，仅仅在显现的同时，也像融入天空一样空性。实际上，轮回和涅槃的一切法，即使在无有止息的游舞之时，也从未从无生之界移动过一刹那。如此，无有止息的游舞，凭借缘起的威力，也按照各自的想法，成熟为成办事情的各种显现的因和缘。然而，仅仅在那个时候，也从未脱离自性。为了用教证来阐明这一点，引用《普贤王如来续》中的话：“自性不确定，如何观看就如何显现。”这是容易理解的。从无有的因中显现有。显现的自性如幻。意思是说，从无有因缘中，暂时显现为无有止息的明亮，这一切在显现之时，自性并不成立，就像魔术师的马和牛一样。就像天空的云朵一样，显现为各种各样的形态，但那时自性并没有改变。诸如此类的各种教证都阐明了这一点，这是容易理解的。名称的类别本身就存在于自性中。本体的因是证悟的智慧本身所具有的。四缘是：主宰的缘是具有法相的上师。俱生缘是自性明觉的智慧。所缘缘是一切对境，是自生的智慧。等无间缘是所有这些聚集的一刹那。或者，四缘是：所缘