English
There will be faults. Secondly, even if it is an illusion, what if the nature is the Dharma nature? If it is said that pervasion is not established, it is because there is no reason for illusion. Mistaking a variegated rope for a snake is an illusion, but there will be the fault that the basis of the illusion is not the variegated rope. Therefore, the nature is the Dharma nature, and it is an illusion when not realized. The illusion of non-realization is the Dharma nature of nature. Because of this, it is non-dual. The key to being non-dual is equality without bias, and non-duality of acceptance and rejection. Furthermore, the appearance of the six realms is the self-appearance of Dharma nature, without partiality, because one appearance will manifest ten kinds of appearances, etc., and clinging to one side is an illusion. This reason is the same as above. Therefore, since Dharma or Dharma nature is self-appearing, considering appearance as Dharma nature and perfecting it is the perfection of the essence of the secret mantra's view, because Dharma nature has no partiality, it is equality, without acceptance or rejection, without negation and affirmation, without contradiction, without error. As it is said in the Rabjam: In the impartial, spontaneously accomplished emptiness, the branches and leaves of samsara and nirvana flourish. In the sky of actionless non-grasping, the sun and moon of the essence of the three bodies rise. This city of illusion of the six realms is the Buddha land of Great Bliss. On the sprout of grasping and clinging to signs, the fruit of the Great Bliss Dharmakaya ripens. It is said. It is also said: One essential drop is separate from everything, separate from the terms of duality. Actionless, one, completely perfect in everything, no need to seek the end of hope and fear. Because there is no fault of abandoning actions, where would there be the merit of acceptance? It is said. Secondly, the examination of whether the nature is primordially pure or spontaneously present: The reason shown is that it does not contradict any side, clinging to one side is wrong, and distinguishing from each aspect of the reason. The former is: Primordial purity and spontaneous presence, etc., are expressed from each aspect of the reason. It should be known that naming does not have any conflict, as it is said in the Sutra: Because any difference is the same, there is always union in permanence, there is also union in impermanence, there is also union in existence, there is also union in non-existence, there is also union in one, there is also union in otherness, and there is also union in liberation from the nature of one and otherness. Klongchen said: In terms of meaning, without moving from the Dharmadhatu.
Chinese
自性清净圆满佛，任运成就断品位，无有定准而确定。自性彻底清净者，任何皆不舍弃任运成，任何皆不阻碍无有定，不住于任何而极清净，以一清净成办一切故，法身彻底清净之界。自性任运成就者，任何皆不阻碍无有定，不住于何处而极清净，任何皆不舍弃任运成，以一任运成就成办一切故，诸法任运成就之界。自性无有定准者，任何皆不舍弃任运成，不住于何处而极清净，显现任何故无有定准，以一无定成办一切故，一切无有定准之界。界性唯一而显现彼，相似啊相似，平等性大。所有佛陀教法中，无有比此更究竟之心髓。如是说。宝藏中说：我的教言具深意，为解脱有边故说无，为解脱无边故说有，为解脱二取故说唯一，为解脱唯一故说离戏，为解脱离戏故说不可说，为解脱不可说故说开阔。此见解乃幻化之钥匙，犹如虚空之矛旋转，无论如何旋转皆可成宝。犹如泥土之桩，无论如何摇动皆可摇动。犹如湿润之皮革，无论如何拉伸皆可拉伸。如是说。第二、执著于一方之过失是：如上，对于显示法性无有偏颇、任何皆不相违之诸经文，执著于其中一方，以艰难而清净，执著于无有自性，以及执著于空性之邪见，而不领悟法性之义，对于显现、存在、任运成就等等视为过失而遮止，此乃过失。如《鱼母入睡续》中说：于智慧界谁能证悟？彼乃迷乱之延续。又如《鱼母轮续》中说：以界与智慧作名言，与自生觉性之义相违。所有智慧皆是造作故，彼续不能见自生之义。如是等等所说。以未成立而执著于成立，以及执著于存在，以及执著于事物之邪见，迷乱
English
The self-nature is utterly pure, the fully enlightened Buddha. By spontaneous accomplishment, it cuts off positions. It establishes without certainty. In the self-nature, which is utterly pure, nothing is abandoned, spontaneously accomplished. Nothing is obstructed, there is no certainty. It does not abide anywhere, it is utterly pure. Since one purity accomplishes all, the realm of the Dharmakaya is utterly pure. In the self-nature, which is spontaneously accomplished, nothing is obstructed, there is no certainty. It does not abide anywhere, it is utterly pure. Nothing is abandoned, spontaneously accomplished. Since one spontaneous accomplishment accomplishes all, the realm of all dharmas is spontaneously accomplished. In the self-nature, which is without certainty, nothing is abandoned, spontaneously accomplished. It does not abide anywhere, it is utterly pure. Since anything can arise, there is no certainty. Since one without certainty accomplishes all, the realm of all is without certainty. The nature of reality is one, but it appears as that. Similar, similar, great equality. In all the Buddha's teachings, there is no more ultimate essence than this. Thus it is said. From the Treasury: My words have a profound meaning. To liberate from the extreme of existence, it is said to be non-existent. To liberate from the extreme of non-existence, it is said to be existent. To liberate from dualistic grasping, it is said to be one. To liberate from the one, it is said to be free from elaboration. To liberate from freedom from elaboration, it is said to be inexpressible. To liberate from the inexpressible, it is said to be open. This view is the key of illusion. Like a spear circling in the sky, no matter how it is circled, it can be turned into treasure. Like a stake in the mud, no matter how it is shaken, it can be shaken. Like a wet leather bag, no matter how it is stretched, it can be stretched. Thus it is said. Secondly, the mistake of clinging to one side is: As above, regarding the scriptures that show that the nature of reality is impartial and does not contradict anything, by clinging to one side of them, with difficulty and purity, clinging to the absence of self-nature, and clinging to the wrong view of emptiness, without understanding the meaning of the nature of reality, seeing faults in and rejecting appearances, existence, spontaneous accomplishment, and so on, this is a mistake. As it is said in the Tantra of the Sleeping Fish Mother: Who realizes the realm of wisdom? That is the continuation of delusion. And as it is said in the Tantra of the Wheel of the Fish Mother: By naming the realm and wisdom, it contradicts the meaning of self-born awareness. Since all wisdom is fabricated, that tantra does not see the meaning of self-born. Thus and so on it is said. By not being established, clinging to establishment, and clinging to existence, and clinging to the wrong view of things, delusion
Chinese
因为没有区分错误的观点，而将颠倒的教义视为错误并加以阻止，所以是错误的。如《智慧深奥》中所说：任何认为心是任运自成的，由于以心来覆盖内外诸法，导致感官从对境中向外，自己的心迷惑。认为唯识宗是“嘎达热”的观点是错误的。以及，认为太过分、超越、任运自成的，在任何一个有法“喀喀”的物质上，想要圆满具足轮回、涅槃、三时，因此，一个上面没有另一个，这是数论派的错误观点。等等。因此，所有关于推翻本来清净、任运自成的论述，都是为了确定法性无偏。如《虚空至尊》中所说：一切皆是自性，但执着于某一方是不成立的。如此宣说。第三，从理由的某一方面进行区分，分为两种。第一，本来清净，因为法的界限无法被其他事物消除，所以是界限本来清净；一切法都自显为自生智慧之身和智慧，所以是智慧本来清净；没有清净和不清净的二元对立，所以是本初大清净。如《虚空至尊》中所说：普贤广阔法界，清净大道皆解脱。如此宣说。以及《大威力》中所说：内外一切皆是法界，从极清净的化身中，佛与有情无二无别，道路如何能改造？如此宣说。以及《道次第》中所说：界限与智慧无分别，如是真如金刚种。如此宣说。以及《秘密藏》中所说：颠倒分别极清净。如此宣说。以及《道次第》中所说：显现为对境和意识也是，自生智慧自显现。如此宣说。以及，一切皆是我的说法也是，并非事物清晰明亮，而是从显现受用本身就完全清净。如此等等。因为没有中断各种类别，所以是有法任运自成；因为没有执着于处所的某一方，所以是法性任运自成；因为不是按照字面意思，所以是无与伦比的任运自成。第一种是：在一个有法上，显现任运而生；在一个有法上，轮回涅槃任运而生；在一个有法上，三时任运而生；有法在法性中任运而生。也就是说，对于任何没有舍弃不同显现的无分别，或者是不混杂而完全圆满的任运自成。
English
Because not distinguishing mistaken views and regarding reversed teachings as errors and preventing them, it is a mistake. As it says in "Profound Wisdom": Whatever desires the mind to be spontaneously accomplished, because the mind covers inner and outer dharmas, causing the senses to turn outward from their objects, one's own mind becomes confused. The view that Mind-Only is "Kata Red" is a mistaken view. And, thinking that being too extreme, surpassing, and spontaneously accomplished, on any phenomenon "Kakara" substance, wanting to perfectly complete samsara, nirvana, and the three times, therefore, one does not have the other, this is a mistaken view of the Samkhya school. And so on. Therefore, all the arguments against the perverted views of originally pure and spontaneously accomplished are to establish the impartiality of dharmata. As it says in "Supreme Sky": Everything is self-nature, but clinging to one side is not established. Thus it is said. Third, distinguishing from one aspect of the reason, there are two. First, originally pure, because the boundary of dharma cannot be eliminated by anything else, therefore it is the boundary of original purity; all dharmas self-manifest as the body and wisdom of self-born wisdom, therefore it is wisdom of original purity; without the duality of pure and impure, therefore it is the great original purity. As it says in "Supreme Sky": Samantabhadra's vast dharmadhatu, pure great path, all liberation. Thus it is said. And as it says in "Great Power": Inner and outer, everything is dharmadhatu, from the extremely pure emanation body, Buddha and sentient beings are not two, how can the path transform? Thus it is said. And as it says in "Path Stages": Boundary and wisdom are inseparable, thusness is the vajra family. Thus it is said. And as it says in "Secret Essence": Reversed thoughts and discriminations are completely pure. Thus it is said. And as it says in "Path Stages": Appearances as objects and consciousness are also, self-born wisdom is self-manifest. Thus it is said. And, the saying that everything is me is also, not that things are clear and bright, but from the appearance and enjoyment itself, it is completely pure. And so on. Because there is no interruption of various categories, therefore it is phenomena spontaneously accomplished; because there is no clinging to one side of the place, therefore it is dharmata spontaneously accomplished; because it is not according to the literal meaning, therefore it is uniquely spontaneously accomplished. The first is: on one phenomenon, appearances are spontaneously accomplished; on one phenomenon, samsara and nirvana are spontaneously accomplished; on one phenomenon, the three times are spontaneously accomplished; phenomena are spontaneously accomplished in dharmata. That is, for any non-discrimination that does not abandon different appearances, or the spontaneously accomplished that is unmixed and completely perfect.