Chinese
是清净种种的障碍。这是果位时的法性，是清净一切的忽然的障碍。这样执着，虽然在众生的显现上是这样，但就法性的状态而言，由于没有三时的区分，没有清净不清净的区分，没有众生和佛等等二法的差别，安住于平等性中，不可能稍微动摇，所以，不应把如实未证悟的不确定的显现，如基础众生之时，以及道菩萨的阶段的显现那样安立，而应在果位极其清净的佛的面前，视基础界即是本来清净，功德本来圆满的看法，那才是与如实究竟的看法之智慧住处和显现方式一切都相符的缘故。就究竟真实看法而言，一切法本来就在果位佛的体性中成佛，大圆满的教义是这样认为的，这是以究竟的理智所成立的，所以谁也无法推翻它。因此，大乘经部中，所说的如来藏具有力量等等功德，也是同样的究竟真实义。然而，就众生的显现而言，不要说普通众生狗猪等庸俗之辈的相续中没有显现十力功德，就连一个入流者的证悟，以及一个普通凡夫的智慧，也无法证实是显现的，所以，如果把所说的功德本具理解为不了义，而只承认是成佛的因，持有这种观点，以及对于密宗内外所说的基果无别，也说：那是只考虑到有成佛之因而已。以及只把清净果位五部等等本尊的形象作为道用，但那不是真实的那样，虽然生起次第者必须观想自己是真实金刚萨埵，但因为自己连佛的芝麻许的功德都没有，所以认为蕴界等不是真正的佛，以及观修密宗圆满次第的幻身和光明等等显现，也是基础界这
English
are purified of all kinds of obscurations. This is the nature of the fruition, the purification of all adventitious obscurations. Although this is how it appears to sentient beings, in terms of the nature of reality, there is no division of the three times, no distinction between pure and impure, no difference between sentient beings and Buddhas, etc., and it remains in equanimity, unshakable. Therefore, the uncertain appearance of not realizing the ground as it is should not be established as it appears to sentient beings at the time of the ground, or to bodhisattvas on the path. Rather, in the sight of the perfectly pure Buddha of the fruition, the ground itself is seen as primordially pure and qualities as primordially complete, because that vision is in complete accordance with the ultimate reality, the wisdom of seeing the ultimate nature. From the perspective of that ultimate true vision, all phenomena are primordially enlightened in the nature of the fruition Buddha, as asserted by the Great Perfection teachings. This is established by ultimate reasoning, and no one can refute it. Therefore, in the Mahayana sutras, the qualities of the Sugata-garbha, such as power, are said to be primordially present, and this is also the definitive meaning. However, from the perspective of the appearance to sentient beings, not to mention that ordinary sentient beings such as dogs and pigs do not manifest the ten powers, even the realization of a stream-enterer or the wisdom of an ordinary person cannot be proven to be manifest. Therefore, to interpret the statement that qualities are primordially present as provisional, and to only acknowledge it as the cause of Buddhahood, and to say that the base and fruit are inseparable in inner tantra, and that this only refers to the presence of the cause of Buddhahood, and to use only the forms of the pure fruition, the five families, etc., as the path, but not as the actual deities, although the generation stage practitioner must meditate on themselves as the actual Vajrasattva, but because they do not have even a sesame seed of the Buddha's qualities, they think that the aggregates and elements are not the actual Buddha, and the illusory body and clear light visions of the completion stage of tantra are also this basic realm.
Chinese
不是将无为的自性作为道，而是以有为的心来修习这个和那个的相状，在心完全清净的阶段，刹那变动的心识了知一切法，并且它具有恒常不变的金刚身，以及成为体验对象的真实的感受的大乐身，它的事业显现种种，它通过将一切法分为能知者和所知者的方式来认知，它从轮回中解脱，并且认为自己是观见如此解脱之智慧者。因此，认为从轮回的过患中清净的五蕴，是具有刹那和众多法性的，不执著为我，却将相续分为不同的，将某个特殊的人执著为佛，这样就仅仅是不了解佛的智慧身的一部分，而是将佛陀这个词安立为具有独立自性的补特伽罗，将这样的宗派观点放在心中，以这样的方式来解释所有的显密道的体系，并且批评佛的智慧身显现为无为的、具有一切相状的现象，这是没有领会大乘的意旨。然而，暂时对于小心量的人来说，似乎很容易理解，因此追随一切具有遮蔽的染污识的显现方式，就像弥勒怙主所说： “信奉低劣，根性也极其低下， 被低劣的朋友们团团围绕， 对于甚深和广大的善说之法， 如果对此没有信心，那就成功了。” 如是说。因此，如果证悟了心的法性大圆满，就会确信轮回和涅槃无二，从本以来解脱，成就具有意义的佛陀。这条道路不依赖于任何比这更高的束缚风脉，以及阻止粗大分别念的短暂光明等等有相的道路，如云：“以十种自性无需勤奋和修持。”因此，这是无勤的乘，并且心的法性，从原始的基位状态中，即使将轮回和涅槃的显现安立为自显，但对于基位状态来说，一切显现都是身，声音是语，忆念和分别念是心的轮涅，本来就是如此。导师三身也是从菩提心所生。
English
It is not that one takes the nature of the unconditioned as the path, but rather, by meditating on this and that aspect with the conditioned mind, in the state where the mind is completely purified, that momentary changing mind knows all dharmas, and it possesses the vajra body that is constantly permanent, and the great bliss body that possesses the true feeling that becomes the object of experience, and its activities manifest in various ways, and it knows by way of distinguishing all dharmas into knower and known, and it is liberated from samsara, and thinks of itself as the one who sees the wisdom of such liberation. Therefore, to regard the five aggregates, which are purified from the faults of samsara, as having the nature of momentariness and multiplicity, not grasping at self, but dividing the continuum into different ones, and grasping at a particular person as a Buddha, is merely not understanding even a part of the wisdom body of the Buddha, but rather establishing the term 'Buddha' as an independent self-entity, holding such a sectarian view in one's heart, and explaining all the systems of sutra and tantra paths in that way, and criticizing the wisdom body of the Buddha appearing as unconditioned, all-aspect phenomena, is not going in the direction of the meaning of the Great Vehicle. However, for the time being, it seems easy to understand for those of small intellect, and therefore, following the way of appearance to all obscurations and the defiled consciousness, as the Protector Maitreya said: "Having faith in the inferior, and one's disposition is also very inferior, Surrounded by inferior friends, For the profound and vast, well-spoken Dharma, If there is no faith in this, then it is accomplished." Thus it is said. Therefore, if one realizes the nature of mind, the Great Perfection, one will be certain that samsara and nirvana are non-dual, liberated from the beginning, and accomplish the Buddha of meaningfulness. That path does not depend on any path higher than that of binding the winds, and the temporary clarity that prevents coarse thoughts, etc., any path with signs, as it is said: "With ten natures, there is no need to strive and accomplish." Therefore, it is the vehicle of non-effort, and the nature of mind, from that original ground state, even if the appearance of samsara and nirvana is established as self-arisen, but for the ground state, all appearances are body, sounds are speech, and memories and thoughts are the wheel of mind, which is originally so. The three bodies of the teacher also arise from the mind of enlightenment.