English
In short, from the aspect of the pure realm of emptiness, it is the ultimate truth of the Dharmadhatu; from the aspect of self-luminous nature, it is the ultimate truth of wisdom; the indivisible union of these two is the ultimate truth of union. The latter is divided into five aspects: body, speech, mind, qualities, and activities, and further divided into five transformations, becoming the supreme seven treasures. The mandala of essence, self-nature, truth, and indivisibility is spontaneously accomplished, residing as the nature of the subject-object mind. All sentient beings abide in the same way, therefore the Tathagatagarbha is said to pervade all beings. This does not refer to the pervasiveness of a single substance. Such a state of truth, indivisible and supreme, the great Dharmakaya, is realized by the wisdom of hearing and thinking. The practitioner on the path of accumulation realizes it in a general way, the practitioner on the path of preparation experiences it, and the practitioner on the path of seeing must directly realize the truth, indivisible, beyond the object of mind, as self-illuminating. Generally, for beginners, it is established through the four great reasonings, thereby generating a special conviction, which is called view. Furthermore, in order to generate conviction in the view, if the basis of delusion is not regarded as a phenomenon, its nature cannot be measured separately. In order to recognize this, it is said: One's own conceptual thoughts are emanated by karma. Therefore, the nature of mind is originally the self-purified Tathagatagarbha, the indivisible truth. It is like this because the initial ignorance of the twelve links of interdependence does not recognize itself. Regarding the state of the ground, due to clinging to the appearance of the apprehended and the apprehender as real, the non-object is grasped as an object, and the non-mind is grasped as mind, which is a false conceptual thought. In order to explain this, the root tantra says: I and mine, and others, are merely inverted conceptualizations, there is nothing subtle or profound. It is merely the inverted conceptualization that uses itself, there is no other movement. Although the Svatantrika school considers this as clinging to self, and the Prasangika school considers it as clinging to reality, here it refers to ignorance as the very consciousness of inverted conceptualization. The root tantra says: Ah, alas! The faults of existence arise from clinging to self. The six realms of birth and death, body and enjoyment, place and suffering, samsara, etc., are nothing other than inverted conceptualization. Therefore, the way it grasps, from the form skandha to the consciousness skandha.
Chinese
因此，所有介于两者之间的法，仅仅是心识的假立，而不认为在对境上如其自性般以自相成立。因此说：以错觉本身来运用自身，错觉本身也是幻象。所有迷乱的法，都是由于无明的戏耍，以颠倒错觉的幻化而显现。如同梦境一般，以先前的错觉之流来运用后来的错觉之流，仅仅是错觉的幻象显现，除此之外，再没有其他微细而深奥的迷乱之因。因为其因无明显现为我与五蕴以及执着的相续。例如如同梦境的显现一般。如此，摩诃瑜伽自宗的二谛之安立。《根本续》中说：真实幻化的体性有二，即无我与非我，清净法界体性唯一。也就是说，虽然在世俗的识面前显现，但如果进行分析，则连错觉也不存在，因此轮回仅仅是显现而已。没有真实成立的胜义谛，是无别的法界与智慧二者无别，那是胜义谛。如幻般自显不灭，安住于本尊观想无别，那是决定的。密咒自宗安立为二谛，因此不要与因乘混淆。因此，心识的所破是执着错觉为真实。道的所破是对迷乱的识不净显现，那将在下面阐述的相明显、清净忆念、稳固我慢这三者，以生起次第修持来破除。能够承认生起次第的修持就是见解。因此，为了遮止平凡的显现和执着，要修习生起次第的三种对境，直到变得坚固为止。例如，如同修习不净观，使地基显现为骨架一般，通过修习，虽然能够使平凡的不净显现逆转，但仍然存在对庄严本尊的执着显现，因此被束缚。为了遮止它，要通过圆满次第的道，将气脉明点的执着束缚于中脉的法界中，以比喻和意义的光明次第引导到自相续中，凭借这种力量，在后得位时，对本尊的执着也必须如幻般显现，要把握这些要点。
English
Therefore, all the dharmas in between are merely imputed by the mind, and it is not accepted that they are established by their own characteristics as if they were self-existent on the object. Therefore, it is said: By using the illusion itself on itself, the illusion itself is also an illusion. All the deluded dharmas appear in this way as merely the magical display of delusion by the play of ignorance. Like a dream, using the subsequent stream of delusion on the previous stream of delusion, it is merely an illusory appearance of delusion, and there is no other subtle and profound cause of delusion. Because its cause, ignorance, appears as self, the five aggregates, and the continuum of attachment. For example, like the appearance of a dream. Thus, the establishment of the two truths according to the Mahāyoga system. In the Root Tantra it is said: The nature of true illusion is twofold, namely, no self and non-self, the nature of pure realm is one. That is to say, although it appears to the consciousness of the conventional, if analyzed, there is not even a delusion, therefore, samsara is merely an appearance. The ultimate truth that is not truly established is the inseparable realm and wisdom, which are not two, that is the ultimate truth. Like an illusion, the self-appearance is unceasing, and it abides in the deity contemplation without separation, that is the definite. The mantra self-system is established as two truths, therefore, do not mix it with the causal vehicle. Therefore, the object of refutation of the mind is to cling to delusion as true. The object of refutation of the path is the impure appearance to the deluded consciousness, which will be explained below as the clear appearance, pure mindfulness, and stable pride, which must be refuted by practicing the generation stage. It can be admitted that the practice of the generation stage is the view. Therefore, in order to prevent ordinary appearance and attachment, one must practice the three objects of the generation stage until they become firm. For example, like practicing ugliness, so that the ground appears as a skeleton, through practice, although the ordinary impure appearance can be reversed, there is still the appearance of attachment to the magnificent deity, therefore, it is bound. In order to prevent it, one must bind the grasping of the winds and mind into the dharmadhatu of the central channel through the path of the completion stage, and gradually lead the luminosity of example and meaning into one's own continuum, and with this power, in the subsequent attainment, the grasping of the deity must also appear like an illusion, and one must grasp these key points.
Chinese
从。为了驳斥将邪见执着为真实的观点，为了以四种证悟的理由确定并确信宗派平等大圆满的自性。根本续中说：『因相同和字形之理，加持和现量，以四种殊胜证悟，一切现圆满大王。』第一是：如此邪妄的分别念及其显现，也是四大种的变动，在虚空的体性中未曾动摇，实际上，法性所依的基础和生起的根本没有，除此之外，没有任何动摇。这是以因相同的理由来成立的。如果将其作为有法，如此显现的轮回涅槃的显现，有法，在因无生空性中味道相同，因为与真实的单一和众多无别。譬如陶土的瓶子一样。』以此类推，一切法都只是由分别念所假立，因为与真实的单一和众多无别。第二，字形之理的理由是：如何邪见的相续完全清净，一切法在空性的法界中，因相同就不应显现为多种。如此，在获得理解空性是缘起无自性的显现方式时，空性与法界智慧二者无别。为了对缘起无碍的显现方式，天尊分别念无别生起定解。也就是，以无生来表示“阿”的字形，声音的自性本身对任何都不阻碍，表示掌握自在的“乌”的字形，是身的自性。将二者结合，以二无别来证悟，了知显现为五种智慧的“嗡”的字形，是证悟心的自性。为了表示这些，如果作为有法，如此不清净的显现，有法，能够显现为天尊分别念无别，因为以字母阿、乌、嗡三者表示缘起无自性显现为身语意。譬如，酸涩的自性，种子被牛奶浸泡一样。』如是说。前面二者以道之要点，见解，断除了对二谛的增益，第三，如果证悟此二谛无别，那么行持是否会如是证悟，行持是否能现前？如果能，是否会不退转呢？如果这样想，那么对此
English
From. In order to refute the view of clinging to false conceptions as true, in order to establish and ascertain the nature of the Great Perfection of Equality of Tenets with the reason of the four realizations. From the Root Tantra: "The same cause and the nature of letters, blessing and direct perception, with four excellent realizations, all are manifestly perfect great kings." The first is: Thus, the false conception and its appearance are also the changes of the four elements, without moving from the state of space, in reality, the basis on which the Dharma nature depends and the root of arising are non-existent, and there is nothing else that moves. This is to prove by the sign of the same cause. If it is placed as a subject, thus the appearance of samsara and nirvana, the subject, is of one taste in the emptiness of causelessness, because it is inseparable from the true one and many. For example, like a clay pot. Thus, all dharmas are only imputed by conceptual thought, because they are inseparable from the true one and many. Second, the reason for the nature of letters is: How can the continuum of false conceptions be completely purified, and all dharmas be one cause in the realm of emptiness, and it is unreasonable to appear in various ways. Thus, in the face of gaining an understanding that emptiness is the appearance of dependent origination without self-nature, emptiness and the wisdom of the realm of reality are inseparable. In order to give rise to certainty to the appearance of unceasing dependent origination, the deity and conceptual thought are inseparable. That is, the form of "A" represents the unborn, the nature of the sound itself is not obstructed by anything, the form of "U" represents mastery, which is the nature of the body. Combining the two, realizing the two as inseparable, the form of "Om" that manifests as the five wisdoms is the nature of the enlightened mind. To represent these, if it is taken as a subject, thus this impure appearance, the subject, can appear as the deity and conceptual thought inseparable, because the three letters A, U, and Om represent dependent origination without self-nature appearing as body, speech, and mind. For example, the nature of sourness, the seeds are soaked in milk. ' Thus it is said. The first two cut off the superimposition on the two truths of the key points of the path, the view, third, if one realizes the inseparability of these two truths, then will the practice realize it as such, will the practice be able to manifest it? If so, will it be irreversible? If you think so, then for this
Chinese
一般来说，以理智所证悟的量，不一定要显现出来。但在此，如果证悟了真谛无别的身语意双运，并加以串习，不仅会显现，而且为了生起永不退转的定解，如果安立有法，那么，智慧的游舞，有法，你如果如是证悟并串习，就能如实显现，譬如冰块具有融化为水的能力或加持一般。如是。第四，如果思考这些理证以何种量能够证悟，那么，超胜四种现量的这种现量，因为是进入对境之实况的智慧之故，并且，如是所缘的智慧是净除垢染之故，并且，具有此智慧的补特伽罗是罪障灭尽之故，所以，不像盲人相传的推论一般，必须依赖超胜其他的现量。智慧的游舞，你，有法，能够如是证悟自证现量之无境自明，因为是圣者现量之故，譬如现见法界现量一般。将他者的现量安立为比量的因，是量之通用语，即在具有鲜花的岩石山谷中，有法，没有水，因为乐施没有见到之故。如是，如果安立以现量之因证悟现量是允许的。如是，必须使此理证对于真言之二谛生起不共的定解。幻化之口诀，莲花口诀之见鬘中，未曾宣说更高级口诀之介绍，因此，此玛哈瑜伽之见的关键显得极为重要，因此，必须如是确定。诸位以了知基之体性的见，开示之后，第二，安立道之体相，有共同和不共同两种。第一，十种续部之事物中，第一，见与了知基相关联，与获得果相关联，因此，与证悟基之实相的方式相关联，因此，与基同时开示之后，其余的道续是行、灌顶、誓言、供养、真言、三摩地、修法等九种。为了确定这些，一般来说，以听闻和思维之智慧确定续部之讲解，在此，成为特殊的三