Chinese
是也。此处的双运不是其他，而是光明本身，因为是将显空双运的光明分为三种的名称而已。这些是密咒自道（tantra svamarga）的止观二者，也是二谛。同样，安立为生起次第、圆满次第、大圆满次第的三者，也应当知晓是密咒自道的三个学处。对于将它们安立为生起次第和圆满次第，以前的大自在者们，有从基础的方面安立的，有从道的方面安立的，有从果的方面安立的等等，虽然显现出各种不同的观点，但是，像上面所说的将果作为道用的这种方式，是大家都共同承认的。然后，在这里，无论从那些分类归纳中如何安立，都没有矛盾。暂时像新译密咒部大多数所普遍知晓的那样，与入门灌顶的数量相同，应当宣说生起次第和圆满次第的四支。因为其他的也自然包含在此之中。这样，与四灌顶相关联的，四道，1.四见，2.四宗，3.四堕罪，4.四果，5.总共五类，二十个四，称为道等二十法。其中，首先解释瓶灌顶的道等五法，在五法中：首先，瓶灌顶的道称为生起次第法界之道。旧译经和续二者普遍，所有誓言的破损都得以弥补的教言，所有忏悔的续，无垢的胜者之卷第十三品，以解脱道见的忏悔，很好地确定了阿赖耶识的因续之后，第十四品，方便道灌顶的忏悔中说： 嗡。我身处于宫殿之中，在头、喉、心、脐、密处，五毒清净，五部怙主父母身，未识生起次第法界之道而忏悔。 其意义是，从自己本初之佛身中，从心间的苏字中生出的光芒，迎请与上师无别的吉祥黑汝嘎等，被十方四时的皈依境所围绕，于前方的虚空中。然后，以八支等供养作为前行，积聚资
English
It is so. Here, union is none other than luminosity itself, because it is merely a classification of the luminosity of appearance-emptiness union into three. These are the two, quiescence and insight, of the mantra's own path (tantra svamarga), and also the two truths. Likewise, it should also be known that the three, established as generation stage, completion stage, and great completion stage, are also the three trainings of the mantra's own path. Regarding the way to establish them as generation stage and completion stage, the great masters of the past have done so from the perspective of the ground, from the perspective of the path, and from the perspective of the result, etc. Although various different views appear, this way of using the result as the path, as mentioned above, is what everyone commonly acknowledges. Then, here, however one establishes it from those classifications and collections, there is no contradiction. For the time being, as is widely known in most of the Nyingma tantra systems, the four limbs of generation stage and completion stage should be spoken of as being equal to the number of entry empowerments. Because others are also naturally included within this. Thus, related to the four empowerments, four paths, 1. four views, 2. four tenets, 3. four transgressions, 4. four results, 5. totaling five categories, twenty fours, are called twenty dharmas such as the path. Among these, first, explaining the five dharmas such as the path of the vase empowerment, among the five: First, the path of the vase empowerment is called the path of the generation stage's dharmadhatu. The teaching that pervades both the early translation sutras and tantras, the teaching that fulfills all vows that have been broken, the tantra of all confessions, the thirteenth chapter of the stainless Victorious One's scroll, after well establishing the ground cause continuum with the confession of the view of the path of liberation, in the fourteenth chapter, the confession of the empowerment of the skillful means path, it says: OM. Within my body residing in the palace, in the crown, throat, heart, navel, and secret place, the five poisons purified, the five family father-mother bodies, I confess to not knowing the path of the generation stage's dharmadhatu. Its meaning is that from the light rays arising from the SU syllable in the heart of oneself, clear as the innate deity, inviting in the sky in front of one, surrounded by the objects of refuge of the ten directions and four times, such as glorious Heruka who is inseparable from the guru. Then, accumulating merit by preceding it with offerings such as the eight-limbed one.
Chinese
将其融入自身，观想身坛城的守护轮和宫殿。在那五处地方，观想五毒和五蕴等清净，成为五部佛的坛城本尊。这里也要按照基础时期的出生次第，生起金刚的三种仪轨，或者像生起五种现证菩提一样，依次生起并观想。因为这是观想本尊身形和颜色的瑜伽。就这样说。对于此，其他论典中，在心间观想寂静坛城，在头顶观想忿怒坛城等，各种不同的身坛城安立方式，也都要汇集于此。观想五处坛城，也要首先从心间依次观想等，有很多原因。第二，瓶灌顶的见解是名为自性三者。如《无垢王经》中所说：身心若有则双运住，显现空性双运若不知，等持后得修持若不善，于自性三见之界中忏悔。如是所说，显现方面的自性1，空性方面的自性2，双运的自性3，这三者将三门的一切显现行为了达为超胜谛无别，远离对境，于等持中一心专注于离念之义，后得时将显现如幻的本尊作为道用，二者交替修习，何时能不需交替等持与后得，便能双运。第三，瓶灌顶的宗派是名为轮涅无别。如《无垢王忏悔王经》中所说：本来轮涅即是无别，器情宫殿与本尊未识，于四大之法未得自在，宗派轮涅无别性中忏。如是所说，也就是说，一切法的自性，即是完全清净的法性或如来藏，这在声闻乘等显宗中也广为人知。例如，舍利子和，耳生，异生导师圣马胜和，迦旃延子
English
Having merged it into oneself, visualize the protective wheel and palace of the body mandala. In those five places, visualize the purification of the five poisons and the five aggregates, etc., becoming the deities of the mandala of the five Buddha families. Here too, in accordance with the order of birth in the basic period, generate the three vajra rituals, or like generating the five manifest enlightenments, generate and visualize them sequentially. Because this is the yoga of visualizing the form and color of the deity. Thus it is said. Regarding this, in other treatises, visualizing the peaceful mandala in the heart, and visualizing the wrathful mandala on the crown of the head, etc., all the various ways of establishing the body mandala should also be gathered here. Visualizing the five-place mandala should also begin with the heart and proceed sequentially, etc., for many reasons. Secondly, the view of the vase empowerment is called the three natures. As it is said in the Sutra of the Immaculate King: If there is body and mind, then union abides. If the union of appearance and emptiness is not known, if samatha and vipassana are not cultivated well, then confess in the realm of the three natures. As it is said, the nature of appearance 1, the nature of emptiness 2, and the nature of union 3, these three completely ascertain all the appearances and actions of the three doors as inseparable from the ultimate truth, free from objects, and in samatha, one-pointedly focus on the meaning of non-thought, and in post-meditation, use the illusory-like deity as the path, and practice these two alternately, so that one day it will not be necessary to alternate samatha and vipassana, and they will become united. Thirdly, the tenet of the vase empowerment is called samsara-nirvana inseparable. As it is said in the Sutra of the Immaculate King of Confession: Originally, samsara and nirvana are inseparable, but the vessel, contents, palace, and deity are not recognized, and mastery over the four elements is not attained, so confess in the nature of samsara-nirvana inseparable. As it is said, that is to say, the nature of all dharmas, which is the completely pure dharmata or tathagatagarbha, is known as the dharmakaya even in the Hinayana and other sutra traditions. For example, Shariputra and, Ear Born, the non-Buddhist teacher Arya Asvajit and, Katyayaniputra
Chinese
当依靠伟人们而得见真理时，他们会说：如果我们能见到如来的法身，却见不到色身，那我们想要见到的是什么呢？就像这样。这种方式是因为轮回与涅槃所包含的一切法，其真如没有差别的缘故。如圣者龙树所著的《菩提心关联》中说：火的自性是热，蔗糖的自性是甜，同样，一切诸法的自性，被说是空性。以及《中观根本慧论》的《如来品》第二十二品中也说：如来的自性是什么？那就是众生的自性。如来没有自性，这个众生也没有自性。等等。而且在《佛母》中也说，从色到一切种智之间的所有法，其真如是没有差别的。考虑到这个意义，在经部中也有轮回与涅槃无二无别的说法。如《中观根本慧论》的《涅槃品》第二十五品中说：轮回与涅槃，没有丝毫差别。涅槃也与轮回，没有丝毫差别。涅槃的边际是什么，那就是轮回的边际，这两者丝毫差别，极其微小也没有。就像这样说的。那么，密宗的轮回与涅槃无二无别，与前者相比有什么殊胜之处呢？这并不是仅仅以真如法身而言轮回与涅槃无二无别就能区分的，而是以二谛无别的理由，将空性作为法身的成立依据，然后将空性之基础作为具有法性的色身来成立，因此认为在世俗谛中轮回与涅槃也是无二无别的，所以才是殊胜的。就像《幻化经》中所说：在无上乘中，胜义谛中没有差别，世俗谛中对一切，执持清净与不清净二者。方便大乘，清净与痛苦，在世俗谛中也没有差别，只是见解高低而已。就像这样说的。其中，二谛无别，如《般若心经》中说：
English
When truth is seen by relying on great beings, they say, "If we see the Dharmakaya of the Tathagata, but do not see the Rupakaya, what is it that we want to see?" This is because the suchness of all dharmas included in samsara and nirvana is without difference. As it is said in the Bodhicitta-sambandha by the noble Nagarjuna: "The nature of fire is heat, the nature of sugarcane is sweetness, likewise, the nature of all dharmas is said to be emptiness." And also in the chapter on the Tathagata, the twenty-second chapter of the Root Wisdom: "Whatever is the nature of the Tathagata, that is the nature of beings. The Tathagata has no nature, and this being has no nature." And so on. Moreover, in the Mother of the Buddhas, it is said that the suchness of all dharmas from form to omniscience is without difference. Considering this meaning, in the Sutra path, there is also the teaching that samsara and nirvana are without difference. As it is said in the chapter on Nirvana, the twenty-fifth chapter of the Root Wisdom: "There is not the slightest difference between samsara and nirvana. Nirvana is also not the slightest different from samsara. Whatever is the limit of nirvana, that is the limit of samsara, and there is not even the slightest difference between the two." So it is said. Then, what is the special excellence of the non-duality of samsara and nirvana in the Mantra path compared to that? This is not distinguished merely by the non-duality of samsara and nirvana in the Dharmakaya of suchness, but by the reason of the non-duality of the two truths, emptiness is established as the basis for the Dharmakaya, and then the basis of emptiness is established as the Rupakaya, which has the nature of dharma, and therefore it is considered that samsara and nirvana are also non-dual in the conventional truth, so it is indeed excellent. As it is said in the Mayajala: "In the Anuttara Vehicle, there is no difference in the ultimate truth, but in the conventional truth, one holds both purity and impurity for everything. The great vehicle of means, purity and suffering, are also non-dual in the conventional truth, it is only a matter of high and low views." So it is said. Among them, the non-duality of the two truths, as it is said in the Heart Sutra:
Chinese
色即是空，空即是色。同样，感受、认知、意志和意识也都是空性。如是等等所说之义，圣者龙树菩萨说：“从世俗谛中，不能现见胜义谛。”以及《中观根本慧论》中，观圣谛品中说：“以有此有，是名缘起，是即空性义，是假名施设，亦是中道义。未曾有一法，不从因缘生，是故一切法，无不是空者。”如是说，有基则有缘起，有缘起则有空性，并且没有不是空性的法。因此，空性是法身的理由是，它的空性基础必须是色身，因为法身的所依是色身，并且二谛无别。那么，密宗经典中是如何阐述法性是色身的呢？《密集金刚》中说：“色即能显现，受乃宝生性。”等等所说，与《幻化网根本续》相符：“唉玛火！金刚蕴之支分，是为五圆满佛。诸蕴处界等众多，实为菩提心坛城。地水眼与嘛嘛格，火风白衣度母也，虚空界自在母尊，三有本净佛陀刹。一切无余诸法性，非是佛陀之他性，佛陀之外余法性，佛陀亦不曾证得。”如是所说。此乃从依他起的角度安立，而非从周遍计度的角度安立，因为那是无有显现的暂时的垢染。那么，在清净平等的大境界中，还有其他不净的垢染吗？并非如此，这在实义上虽无，但在错觉中显现，如同眼翳一般，需要通过上师的窍诀来认识，并且心的错觉也需要通过方便来净化。
English
Form is not other than emptiness, emptiness is not other than form. Likewise, feelings, perceptions, volitions, and consciousness are all emptiness. The meaning of what is said, such as this, is that the noble Nagarjuna said, "From the conventional truth, the ultimate truth is not closely observed." And in the chapter on examining the noble truths in the Root Verses on the Middle Way, it says: "Whatever is dependently arisen, that is explained as emptiness. That is dependent origination, and that itself is the Middle Way. Because there is no dharma that does not arise from dependence, therefore there is no dharma that is not empty." It is said that where there is a basis, there is dependent origination, and where there is dependent origination, there is emptiness, and there is no dharma that is not emptiness. Therefore, the reason why emptiness is the Dharmakaya is that its empty basis must be the Rupakaya, because the support of the Dharmakaya is the Rupakaya, and the two truths are inseparable. How, then, is it explained in the tantric scriptures that the nature of reality is the Rupakaya? In the Guhyasamaja Tantra, it says, "Form is the illuminator of aspects, feeling is the source of jewels." And so on, in accordance with what is said, in the Root Tantra of Magical Illusion, it says: "Emaho! The limbs of the Vajra Mandala are known as the five complete Buddhas. All the many ayatanas and dhatus are the mandala of the Bodhisattvas. Earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the sovereign mother of the sphere of space, the three realms are primordially pure Buddhafields. All phenomena without exception are not other than Buddhahood. Dharmas other than Buddhahood are not attained by Buddhahood." As it is said. This is established from the perspective of dependent origination, not from the perspective of total imputation, because that is the adventitious stain of non-existence. Then, in the great purity and equality of existence and non-existence, are there other impure stains? It is not so, this is not real in meaning, but appears in delusion, like a cataract, and must be recognized by the guru's instructions, and the delusion of the mind must also be purified by skillful means.