English
It is not secret mantra. If the non-manifest is said to be secret mantra, then, other nihilistic views themselves would become perfectly complete Buddhas. Thus it is said. Therefore, secret mantra is not two, manifest and non-manifest, as it is said in the Guhyagarbha Tantra: "From wrong conception itself, one practices, elsewhere there is no movement at all. The cause of wrong conception, the condition itself is also, without root, a moment of dharmadhatu. The nature of pure dharmadhatu." Thus it is said. The instruction is, as it is said in the Lamrim: "Even the appearance of objects and consciousness, self-born wisdom exhausts self-appearance." Thus it is said. As it is said in the Lashen: "All things made from gold, not made by cause and condition karma." Thus it is said. The fault of contradicting reason will also not occur, firstly, when it is said that the six types of beings see the truth, does this mean that they see it from the perspective of nature? Or does it mean that they see it with definite knowledge? If it is the former, then it is accepted, as it is said in the Sutra: "From the time when self-born wisdom manifestly appears, it is said to see that self-born wisdom itself." Thus it is said. As it is said in Longchen: "The senses directly see, the nature of reality is clear, appearance is vast, the expanse of wisdom." Thus it is said. If seeing, then will all sentient beings be liberated? Even if there is just seeing, but definite knowledge has not arisen, so they will not be liberated, like appearance without definite knowledge. If it is said like that, then does seeing need its own definite knowledge? If seeing arises with its own definite knowledge, then, there will be the fault of wrong conception and delusion being cut off. If it is the latter, then the reason is not established, it is just seeing, but it has not been determined. As it is said in the Gechen Trang: "The alaya consciousness, appearance is separated from duality, constantly directly sees its own characteristic, but it does not appear to others, like the eye does not know the eye." Thus it is said. As it is said in the Sutra Lamrim: "The three cities, sentient beings, do not abide together with skillful means, although they see the truth, they do not determine it, seeing is like not seeing, it becomes the same." Thus it is said. If it is the second, the nature of reality, the object of experience where the six types of beings recognize and abide, does this mean that it is a non-deluded object of experience? Or does it mean that the unrecognized object of experience is not deluded? If it is the former, then the reason is not established, as shown above. If it is the latter, then not recognizing is delusion, there will not be the fault of cutting off delusion. Then
Chinese
这个显现是自生的错觉，还是法性？如果说这个显现是法性，那么这个显现就是法性自显，没有其他显现可以排除，所以是法性。因为没有证悟，所以是错觉。也说了如教理的觉性。第三，不会有密咒没有定义的过失，因为这个显现是法性的一部分。由于有境的分别念是执着一方的，所以是言语和远离戏论所不能及的，所以称为“秘密”。证悟它之后，一切功德都会产生，所以称为“咒”。因此，没有变成秘密咒的，一个也没有。《经部》中说：没有被秘密咒所遍及的，没有不居住的，没有变成秘密咒的法，什么也没有。这样说了。第四，消除法性成为生灭法等的过失，就像上面空性的章节中所说的那样。第二个总义，如果不是法性，就会有与教、诀窍、觉性三者相违的过失。教和诀窍就像上面是法性的时候一样。觉性有五种：如果显现不是法性，那么法性就会断灭，会变成有边际的，不会变成解脱等等，法性显现证悟会中断，以及一切智智也会变成错觉等等的诸多过失。第一，如果六道轮回的显现不是法性，那么空性是法性吗？如果不是，那么显现和空性都不是法性，那么所谓的法性就完全不真实了。如果是，那么这个法性就会走向断灭的尽头。为什么呢？因为显现不是法性，而空性是法性的缘故。如果承认，那么外道断见就会变成真实的过失。第二，如果显现不是法性，那么空性也不是法性。如果承认，那么法性就完全不可能存在等等的过失就会产生。为什么呢？因为显现和空性二者体性是一样的缘故。如果理由不成立，那么显现就会变成实有自性等等的过失。这个周遍是因为显现和空性无二无别而成立的，就像水中的月亮一样。还有，即使显现不是法性，空性是法性又会怎么样呢？那么显现和法性就会变成他体。为什么呢？因为这个显现不是法性的缘故。如果承认，那么法性就变成无边
English
Is this appearance a self-delusion, or is it the nature of reality? If this appearance is the nature of reality, then this appearance is the self-appearance of the nature of reality, and there is no other appearance that can be eliminated, so it is the nature of reality. Because of non-realization, it is delusion. It is also said to be awareness in accordance with the teachings. Third, there will be no fault of the secret mantra having no definition, because this appearance is a part of the nature of reality. Because the object-cognizing minds are clinging to one side, it is called "secret" because it cannot be reached by speech and freedom from elaboration. Because all qualities arise from realizing it, it is called "mantra." Therefore, there is not a single thing that has not become a secret mantra. The Sutra says: There is no dharma that is not pervaded by secret mantra, that does not abide, and that has not become secret mantra. This is what was said. Fourth, the elimination of faults such as the nature of reality becoming subject to arising and ceasing is as explained in the section on emptiness above. The second general meaning is that if it is not the nature of reality, there will be faults of contradicting the three: scripture, pith instructions, and awareness. Scripture and pith instructions are as in the case above when it is the nature of reality. There are five aspects to awareness: If appearance is not the nature of reality, then the nature of reality will be cut off, it will become finite, it will not become liberation, and so on, the direct realization of the nature of reality will be interrupted, and the omniscient wisdom will also become delusion, and so on, many faults will arise. First, if the appearance of the six realms of existence is not the nature of reality, then is emptiness the nature of reality or not? If not, then both appearance and emptiness are not the nature of reality, so the term "nature of reality" will become completely untrue. If it is, then that nature of reality will go to the extreme of annihilation. Why? Because appearance is not the nature of reality, but emptiness is the nature of reality. If you accept this, then the fault of the nihilistic view of the extremists becoming true will arise. Second, if appearance is not the nature of reality, then emptiness will also not be the nature of reality. If you accept this, then the fault of the nature of reality being completely impossible will arise. Why? Because appearance and emptiness are of the same essence. If the reason is not established, then the fault of appearance becoming substantially self-existent will arise. This pervasion is established because appearance and emptiness are inseparable, like the moon in water. Furthermore, even if appearance is not the nature of reality, what if emptiness is the nature of reality? Then appearance and the nature of reality will become different entities. Why? Because this appearance is not the nature of reality. If you accept this, then the nature of reality will become limitless.
Chinese
如果这样，就会产生陷入轮回的过患。第三，如果六道轮回的显现不是法性，那么无论用经教和口诀如何确定，也会因为不能证悟法性而流转轮回，即使六道众生修持道，解脱也会中断。如果承认这一点，那么经教和口诀的确定就变得毫无意义。为什么呢？因为六道众生的显现不是法性。如果不是法性也能证悟，那又如何呢？这样就会导致经教和口诀成为产生事物的因，并且会导致不是证悟而是邪见等过患。第四，如果显现不是法性，那么现量证悟和见到真谛将会中断。如果承认这一点，那么修行就变得毫无意义。为什么呢？因为显现不是法性。如果显现不是法性，但通过见到空性就能见到法性，那么因为是空性，也会产生没有见者的过患，并且会导致从见到真谛开始，显现和行为都完全错乱等诸多过患。第五，如果显现不是法性而是错乱，那么也会导致一切智智的智慧也变成错乱等诸多过患。因此，那些不承认显现是法性的人，只是执着于自己片面的利益，因为不了解法性的意义而被宗派偏见所束缚，不理解密宗的意趣，就像在黑暗中摸索一样。《龙钦心髓》中说：由于不了解任运自成、无有偏颇，产生了诸多见解上的宗派主张；由于智慧和法没有融合，平等性执着于边见；由于没有生起普贤智慧，将无分别的整体分割成部分；由于自生智慧没有显现，在黑暗中用猜测来衡量。以上是第三个总义，确定一切都是法性。从经教、口诀和理证三方面来说，经教和口诀如前所述。理证是：六道众生的显现是法性的自显现，因为除了本性法性之外，没有其他的法，并且因为没有证悟而是错乱的。如果有人说：这个理由不成立。那么，第一个理由是：如果六道众生的显现不是法性，那么即使六道众生修持道，解脱也会中断。
English
If so, there will be the fault of going into samsara. Third, if the appearance of the six realms is not dharmata, then no matter how much it is established by scripture and oral instruction, one will still wander in samsara without realizing dharmata itself, and even if the six realms practice the path, liberation will be interrupted. If you accept this, then the establishment by scripture and oral instruction becomes meaningless. Why? Because the appearance of the six realms is not dharmata. If one can realize it even if it is not dharmata, then what is the point? This would lead to scripture and oral instruction becoming the cause of producing things, and would lead to faults such as not being realization but wrong knowledge. Fourth, if appearance is not dharmata, then direct realization and seeing the truth will be interrupted. If you accept this, then practicing dharma becomes meaningless. Why? Because appearance is not dharmata. If appearance is not dharmata, but seeing emptiness allows one to see dharmata, then because it is emptiness, there will be the fault of no seer, and it will lead to many faults such as appearance and actions being completely confused even up to seeing the truth. Fifth, if appearance is not dharmata and is delusion, then it will lead to many faults such as the omniscient wisdom also becoming delusion. Therefore, those who do not accept appearance as dharmata are attached to their own partial interests, and because they do not understand the meaning of dharmata, they are trapped in the swamp of sectarianism. Without understanding the meaning of the secret mantra's intention, they are like groping in the dark. As Longchen Rabjam said: Because of not realizing spontaneous perfection and impartiality, many sectarian views have arisen; because wisdom and dharma are not integrated, equality is attached to extremes; because all-knowing wisdom has not arisen, the indivisible whole is divided into parts; because self-born wisdom has not dawned, it is measured by guesswork in the darkness. The third general meaning is to establish that everything is dharmata. From the three aspects of scripture, oral instruction, and reasoning, scripture and oral instruction are as explained above. Reasoning is: the appearance of the six realms is the self-appearance of dharmata, because there is no other dharma other than the nature of dharmata, and because it is delusion due to not realizing it. If someone says: this reason is not established. Then, the first reason is: if the appearance of the six realms is not dharmata, then even if the six realms practice the path, liberation will be interrupted.
Chinese
会有过失。其次，即使是错觉，如果自性是法性，那又如何呢？如果说周遍没有成立，那是因为没有错觉的理由。将花绳误认为蛇是错觉，但会有错觉的基础不是花绳的过失。因此，自性是法性，未证悟时是错觉，未证悟的错觉就是自性法性。正因为如此，才是无二。以无二的关键，就是平等无偏，以及取舍无二。此外，六道众生的显现是法性自显现，没有偏颇，因为一个显现会显现出十种显现方式等，执着于一方是错觉。这个理由与前面相同。因此，因为法或法性是自显现，所以认为显现是法性并圆满，是密宗见解的精华圆满，因为法性没有偏颇，是平等性，没有取舍，没有否定和肯定，没有矛盾，没有错误。如《广大》中所说：无偏自然成就的空性中，轮回和涅槃的枝叶繁茂。离戏无执的虚空中，三身精华的日月升起。六道众生错觉的城市，是极乐世界的佛土。能取所取名相的幼苗上，成熟极乐法身的果实。如是说。又说：一滴精要离一切，远离二取的名言。离戏唯一任运皆圆满，无需寻求断希望。因为没有舍弃的行为过失，哪里会有取舍的功德？如是说。二是观察自性是本来清净还是任运自成：所显示的原因，是不与任何一方相违背，执着于一方是错误的，从原因的各个方面进行区分。前者是：本来清净和任运自成等，是从原因的各个方面来表示的。要知道，命名不会有任何冲突，如经部中说：因为任何差别都是相同的，所以常有双运，无常也有双运，有也有双运，无也有双运，一也有双运，他异也有双运，从一和他异的自性中解脱也有双运。克隆钦说：意义上，从法界中没有动摇。