Chinese
是特殊的。然而，在此担心显现会止息，一切二元对立的言说显现，都不会被阻止，因为除了心之外别无他物，所以安立显现是不可考察的。如是说，以轮回和涅槃所涵盖的差别，以名称言说并且执着于心识所显现的一切，因为是心性之故，什么也不舍弃，在广阔的世俗中，显现为可以安立，但不能以执着来抓住，因为那是束缚。因此，大空性是一切的基础，因此，在具足一切形象的大空性中，即使是佛也比它更早成佛。如是说，完全脱离一切戏论，唯一且什么也不舍弃的心性，从无始以来就从增益和诽谤的迷雾中解脱，是佛陀在法界中成佛的伟大之处，因为作为基础是无边无际的，所以是无垢且遍满一切的殊胜，就像虚空一样。谁能理解这样的确信，那就是殊胜智慧的行境。为了开示它，说：三显现所著称的一切法，如是说，是指迷惑、所化众生以及如来的一切显现。从此考察而为了我执显现，如是说，在接近实性的显现之基础上，以分别念分为三类，以名称的缠绕而能够显现，这是作为基道果之基础的理由。那么，佛陀也有分别念吗？如果这样问，那是因为要强调所化众生的力量。一切都说为显现的基础，如是说，不希望有生者和能生者，如果以名称来安立如种姓好坏的世俗，那就是实性的因，如此说：从清净的因中清净，从最初的自显现为果，殊胜的自性在因上圆满。因为是这样说的缘故。因此，也是法界的明点。如此的大空性，是无法以中观的空见来找到的，明点大而周遍安住，即使以空性来寻找也无法找到。如是显现。那么，更不用说大瑜伽士的真如，如果将等持禅修为空性，那是不符合意义的，与经论和口诀相违背，因为经典衰败而变得无意义，在许多续部中都有说到，因为道路偏离了。那么，认为开示三种显现是没有必要的吗？
English
It is special. However, here fearing that appearances will cease, all dualistic expressions and appearances, will not be prevented, because there is nothing other than the mind, so establishing appearances is not suitable for examination. As it is said, the distinctions encompassed by samsara and nirvana, are expressed by name and all that appears to the mind of attachment, because it is the nature of mind, nothing is abandoned, in the vast conventional, it appears as something that can be established, but it cannot be grasped by attachment, because that is bondage. Therefore, the great emptiness is the basis of everything, therefore, in the great emptiness that possesses all forms, even the Buddha attained enlightenment earlier than it. As it is said, the mind itself, which is completely free from all elaborations, is unique and does not abandon anything, from beginningless time, it is liberated from the mist of addition and slander, it is also the greatness of the Buddha's enlightenment in the dharmadhatu, because as the basis it is boundless, so it is immaculate and all-pervadingly excellent, like the sky. Whoever understands such confidence, that is the object of excellent wisdom. In order to teach it, it is said: all the dharmas known as the three appearances, as it is said, refers to the appearances of delusion, those to be tamed, and the Tathagatas. From this examination, for the sake of self-grasping appearance, as it is said, on the basis of the appearance of approaching reality, it is divided into three categories by conceptual thought, and it can appear by the entanglement of names, this is the reason for being the basis of the ground, path, and fruit. Then, does the Buddha also have conceptual thoughts? If you ask this, it is because it emphasizes the power of those to be tamed. Everything is said to be the basis of appearance, as it is said, it is not desired to have a producer and a producer, if the conventional is established by name like good or bad lineage, then that is the cause of reality, as it is said: purified from the pure cause, from the first self-appearance as the result, the excellent self-nature is perfected on the cause. Because it is said like this. Therefore, it is also the bindu of the dharmadhatu. Such a great emptiness, cannot be found by the empty view of Madhyamaka, the bindu is great and all-pervasively abiding, even if you search with emptiness, you will not be able to find it. Thus it appears. Then, not to mention the suchness of the great yogi, if you meditate on samadhi as emptiness, it does not conform to the meaning, it contradicts the scriptures and oral instructions, because the scriptures are decayed and become meaningless, it is mentioned in many tantras, because the path is deviated. Then, do you think that there is no need to show the three appearances?
Chinese
帕拉。任何事物从一开始就不存在，因此，所安立的名称就像小孩生小孩一样。意思是说，因为这些事物在基础上本来就没有自性，所以只是假立为名称，就像小孩生小孩一样。为了显示大自在的见解：三时诸法，一体无别。无始无终，本来生起。意思是说，大自在的佛陀的伟大之处在于，已经完全证悟了因果，以及已经运用了因缘却没有产生结果，以及已经聚集了因缘却没有运用的所有法，以及所说的因缘智慧金刚自性清净，因此，心在自生智慧的状态中非常统一，没有好坏之分，不舍弃先后，自然解脱，显现光明，是大自在，由三个理由和一个理由所成立，所以无论如何都是存在的，安住在二者之中。一切心光明，即是真如。无作非恒常，无偏袒光明。意思是说，这是显现的佛陀的伟大之处，也是大智慧的明点。为了显示一切法自性不确定，以及无论思考什么都会显现，经过观察会形成，是自性清净的，因此，对自明自知没有怀疑。心是无造作无染污的，所以不会成立，这就是真如的智慧。因此，因为没有从因缘产生，所以一切本来光明；因为不住于刹那的相续，所以本来光明；因为没有偏袒，所以一切本来光明。是智慧四名的自性。意思是说，已经说了一个，也是自生智慧，也是不住智慧，也是一切遍知智慧。虽然是名相的分类，因为远离对境并且一切在那里是一体的。离边超越思维境。意思是说，殊胜的智慧没有因果，所以没有生灭。因此，没有自他的边。因此，没有死亡和转生。因此，没有常断的边。也就是说，因为没有二者，所以没有生和灭。因为没有生灭，所以没有自他，因为没有死亡和转生，所以没有常断。经文中是这样显现的。然而，如果认为有中心，那么中心本身也是依赖于名言的需要。
English
Pala. Since nothing exists from the beginning, the established names are like a child giving birth to a child. It means that since these things do not inherently exist on the basis, they are merely nominally established, just like a child giving birth to a child. In order to show the view of the great sovereign: The dharmas of the three times are one and without difference. Without beginning or end, they arise from the beginning. It means that the greatness of the Buddha, the great sovereign, lies in having fully realized the cause and effect, and all the dharmas that have used the causes and conditions but have not produced results, and those that have gathered the causes and conditions but have not used them, and the self-purified wisdom vajra of the spoken causes and conditions, therefore, the mind is extremely unified in the state of self-arisen wisdom, without good or bad, not abandoning the past and future, naturally liberated, appearing as light, is the great sovereign, established by three reasons and one reason, so it exists no matter what, and abides in the two. All mind is clear light, which is Suchness. Unmade, non-constant, impartial clarity. It means that this is the greatness of the manifested Buddha, and also the bindu of great wisdom. In order to show that all dharmas are uncertain in nature, and whatever is thought will appear, and after observation it will form, it is self-purified, therefore, there is no doubt about self-knowing and self-awareness. The mind is unmade and uncorrupted, so it will not be established, this is the wisdom of Suchness. Therefore, because it is not produced from causes and conditions, everything is clear from the beginning; because it does not abide in the continuum of moments, it is clear from the beginning; because there is no partiality, everything is clear from the beginning. It is the nature of the four names of wisdom. It means that one has already been said, and it is also self-arisen wisdom, and it is also non-abiding wisdom, and it is also all-knowing wisdom. Although it is a classification of names, because it is separated from objects and everything there is one. Separated from extremes, it transcends the realm of thought. It means that the superior wisdom has no cause and effect, so there is no arising and ceasing. Therefore, there is no extreme of self and other. Therefore, there is no death and transmigration. Therefore, there is no extreme of permanence and annihilation. That is to say, because there are no two, there is no birth and death. Because there is no birth and death, there is no self and other, because there is no death and transmigration, there is no permanence and annihilation. This is how it appears in the scriptures. However, if one thinks there is a center, then the center itself is also a need that depends on nomenclature.
Chinese
如果不存在三种边，那么中心又有什么可执著的呢？不存在依赖于存在的非存在，也不存在非存在的非存在。因为不存在各种边，所以不存在中心，也不在中心中安住。如是显现。现在，对此的意义，要一心想着从一切边解脱。续部中说：解脱和未解脱等等，一切二取分别都是边。如是显现，因此不舍弃、不离，什么也不运用，远离了概念的境域，在自性觉性的显现中本来清明。因此，大圆点唯一。所说的，用形状来表示，是因为截断了境，智慧自显为圆形。如果这样，岂不是恒常不变了？从恒常相续中本来解脱。所说的，智慧圆点的特征是，名言安立为唯一，但本体并非实有，因为显现为任何事物。为了相似的歧途和见解的差别稳固，认为其他是胜义七宝，也是为了调伏所化众生的意乐，并非真实意乐。所说的，大瑜伽士的身语意功德事业五种和界与智慧不混杂，圆满的觉性是胜义谛，和这个相似吗？这里用不相同的引导之词，是因为那些仅仅是为了生起调伏所化众生的意乐，并非真实，因为这里远离了获得数量的勤作。什么也不视为殊胜。所说的，因为这里没有宣说更殊胜的胜义谛，所以远离了执著为最胜，那会怎样呢？随心所欲，没有过失的行为方式。所说的，像幼鹏一样变化，鹏鸟在飞翔时，避免进入遮蔽之下，没有粗重的造作，不吃腐肉，像没有痕迹一样，而在这里，与下等相同，就是不遮止念头和分别，却没有执著。如幻智识不会被欺骗一样。所说的，就像幻术师不会被欺骗一样。这里没有歧途。所说的， 对于有把握的人来说，不会发现有歧途的地方。因为是无二的缘故。因为是平等圆满大本体的缘故。所说的，已经说过了，这是理由。超越了二谛的言说。所说的，不分开显现和空性来成立无二，所以本来就没有共同的二和超胜的二的区分，不混杂而安立为完全圆满
English
If there are no three extremes, what is there to cling to in the center? Non-existence that depends on existence does not exist, and the non-existence of non-existence does not exist. Since there are no extremes, there is no center, and it does not abide in the center. Thus it appears. Now, the meaning of this is to keep in mind that it is liberation from all extremes. As it appears in the tantra: 'Liberation and non-liberation, etc., all dualistic thoughts are extremes.' Thus it appears, therefore, without abandoning or separating, without employing anything, being apart from the realm of concepts, it is primordially clear in the direct experience of self-awareness. Therefore, 'The great bindu is the only one.' What is said is that what is symbolized by the shape is that by cutting off the object, primordial wisdom spontaneously appears as a circle. If so, will it become permanent? 'Primordially liberated from the continuous stream.' What is said is that the characteristic of the wisdom bindu is that the designation of terms is unique, but the essence is not substantial, because it appears as anything. For the sake of the stability of similar deviations and differences in views, the other seven treasures of ultimate meaning are also not the actual intention, but merely the intention to generate faith in those to be tamed. What is said is, are the five qualities of the great yogi's body, speech, mind, qualities, and activities, and the unmingled awareness of space and wisdom, which is the ultimate truth, similar to this? Here, the word 'dissimilar' is used to guide, because those are merely to generate faith in those to be tamed, and are not actually true, because here it is free from the effort of obtaining numbers. 'Do not regard anything as sacred.' What is said is, since there is no explanation of a more supreme ultimate truth here, it is free from clinging to the supreme, so what will happen? 'A way of acting without fault, as one wishes.' What is said is, it transforms like a young garuda, for when a garuda flies, it avoids being caught under cover, there is no coarse effort, it does not eat carrion, and it is like having no trace. Here, it is the same as the lowest, which is not blocking thoughts and concepts, but without clinging. 'Like illusory knowledge that cannot be deceived.' What is said is, just as a magician cannot be deceived, 'there is no deviation here.' What is said is, For the confident one, no place of deviation is found. Because it is non-dual. Because it is the great essence of equal perfection. What is said has already been said, and that is the reason. 'Transcending the assertions of the two truths.' What is said is, without separating appearance and emptiness to establish non-duality, there is originally no distinction between the common two and the superior two, and it is designated as completely perfect without being mixed.