Chinese
具有殊胜之身的显现，可能是大乐的智慧，也可能不是。但无论如何，都是远离能取所取一切戏论的智慧。当能取所取的显现全部止息时，似乎会变成一无所有的空性，但实际上并非如此。远离戏论的智慧会显现为坛城轮等轮回涅槃三界的一切形象。如此显现并非世俗的显现、业的显现或错觉的显现，而是智慧的显现、法性的显现或原始的显现。因此，当它以与色声等相似的方式显现时，会有人怀疑它是微尘的自性，所以才反复说它超越了微尘的自性。有些人说，这里所说的空性并非胜义的真实空性，而是指远离微尘之法的空性，这是对甚深意义的歪曲。这种遍一切相的空性被称为有相空性，但这里的“有相”并非指有戏论、有相状、有分别、有造作，而是指亲眼所见、亲身体验的意义，即在无误的智慧中显现。这本身就是法界空性，是普遍公认的胜义谛。将大乐安立为世俗谛，是因为大乐并非真实的世俗谛，但必须依靠世俗的融乐之方便才能证悟它，所以才以与世俗相关联的方式安立为世俗谛。此处独特的安立是，将不变的大乐称为胜义谛，因为它以能取所取等戏论止息而著称。将具足一切殊胜相的空色大印称为世俗谛，是因为它与世俗在形象上相似，并且安住于世俗之法及其法性之中。因此，实相胜义是具有双运之相的，不变的安乐也安住于世俗的法性之中，所以
English
The appearance of a body endowed with excellence may or may not be the wisdom of great bliss. In any case, it is the wisdom that is free from all the elaborations of grasping and being grasped. When all appearances of grasping and being grasped cease, it seems to turn into emptiness where nothing exists, but it does not change like that. That very freedom from elaboration appears in all forms of the three realms of samsara and nirvana, such as the wheel of the mandala. That appearance is not a conventional appearance, an appearance of karma, or an illusory appearance, but an appearance of wisdom, an appearance of dharmata, or a primordial appearance. Therefore, when this appears in a manner similar to forms, sounds, etc., doubts arise that it is the nature of subtle particles, so it is repeatedly said that it transcends the nature of subtle particles. Some say that the emptiness explained here is not the actual ultimate emptiness, but refers to the emptiness that is empty of particle phenomena, which is a distortion of the profound meaning. This emptiness of all aspects is called emptiness with an object, but the "with an object" here does not mean with elaboration, with characteristics, with conceptualization, or with effort, but the object is the meaning that is actually seen and experienced, so it appears directly in the unerring wisdom. This itself is the actual emptiness of the dharmadhatu, and is the ultimate truth that is universally known. Great bliss is established as conventional truth because that great bliss is not the actual conventional truth, but it must be realized through the means of conventional melting bliss, so it is established as conventional truth in a way that is related to conventional truth. The unique establishment in this case is that the unchanging great bliss is labeled as ultimate truth, because it is distinguished by the cessation of elaborations such as grasping and being grasped. The emptiness-form great seal that possesses all excellent aspects is labeled as conventional truth, because it is similar to conventional truth in appearance, and it abides in the nature of that and that conventional dharma. Therefore, since the ultimate reality is characterized by union, the unchanging bliss also abides in the nature of conventional truth, so
Chinese
如果认为有必要使用世俗谛的措辞，那么，一般来说，虽然本体上没有差别，但对于这种因需要而做出不同区分的情况，那种抬杠的理路是不适用的，而这里的需要应该这样理解：不变的乐和圆满一切相，二者本体相同。虽然不变的乐本身就是一切法的法性，但从不变和乐的角度来说，它安住于胜义谛的自性中；而大乐本身从显现一切相的角度来说，就成了世俗一切法的自性或法性。从一切相的角度安立为世俗谛。因此，能够这样证悟是这里的需要。这也被称为因果双运，正如《灌顶略说》中所说：空性所生之色影像，是因；不变所生之乐，是果。因由果而增盛，果由因而增盛。所说的增盛，就是无二，也就是双运的意义。如果这二者本体相同，那么，有人可能会想，怎么能安立因果的差别呢？然而，对于这种实相双运来说，实际上并没有能生所生的因果。然而，诸因的自性法界是空色，诸果的法界是不变的乐，因为从其自性来说，也是从空性中显现为乐，所以在形式上与因果相似。虽然从自性本体的角度没有差别，但对于瑜伽士的证悟方式来说，通过瑜伽的第一支五支，证悟了一切相的体性，但并没有证悟不变的乐的方面。直到禅定以后，才证悟到这一点，因此，从仅仅证悟空性的道中，生起了证悟大乐的道。因为证悟之道的智慧变成了因果，所以对于所证悟的法界也使用了因果的措辞。这样看来，大双运之道就是甚深道金刚瑜伽的体性。第二，名称的类别是，修持胜义菩提心等。
English
If it is thought that it is necessary to use the term relative truth, then, in general, although there is no difference in essence, that kind of sophistry is not applicable to this kind of situation where different distinctions are made out of necessity, and the need here should be understood as follows: Immutable bliss and the perfection of all aspects, the two are of the same essence. Although immutable bliss itself is the nature of all phenomena, from the aspect of immutability and bliss, it abides in the self-nature of the ultimate truth; and the great bliss itself, from the aspect of appearing in all aspects, becomes the self-nature or nature of all relative phenomena. From the aspect of all aspects, it is established as relative truth. Therefore, being able to realize in this way is the need here. This is also called the union of cause and effect, as it is said in the 'Brief Explanation of Empowerment': 'The image of form arising from emptiness is the cause; the bliss arising from immutability is the effect. The cause is increased by the effect, and the effect is increased by the cause.' The so-called increase is non-duality, which is the meaning of union. If these two are of the same essence, then some may wonder how the difference between cause and effect can be established. However, for this reality of union, there is actually no cause and effect of what is produced and what produces. However, the nature of the dharmadhatu of all causes is empty form, and the dharmadhatu of all effects is immutable bliss, because from its own essence, it also appears as bliss from emptiness, so it is similar to cause and effect in form. Although there is no difference from the perspective of self-nature and essence, for the yogi's way of realization, through the first five limbs of yoga, the nature of all aspects is realized, but the aspect of immutable bliss is not realized. It is only after meditation that this is realized, therefore, from the path of merely realizing emptiness, the path of realizing great bliss arises. Because the wisdom of the path of realization has become cause and effect, the term cause and effect is also used for the dharmadhatu to be realized. Thus, the path of great union is the essence of the profound path of Vajra Yoga. Second, the categories of names are, cultivating the ultimate bodhicitta, etc.
Chinese
无分别智，般若波罗蜜多，四灌顶智，现观道，自生本尊瑜伽，大手印，内智，大中观，极清净次第，极瑜伽，圆满次第，大贪欲道，具足三信次第等等，以多种名称完全开示。第一，根本续中说：空性执持色影像，大悲执持不变果，空性大悲无有别，彼即名为菩提心。又，后集经中也说：无始无终寂灭性，有事无事尽之主，空性大悲无有别，当说彼为菩提心。如是说，空色为因，不变之乐为果，双运即是胜义菩提，修持彼即是彼之菩提心。彼菩提之差别是，以其为原始故，无始无终，一切戏论寂灭，超离有事无事二者，且为主，即于一切所知遍入为主宰。第二，彼亦名为无分别智，然于彼，无分别之安立界限显现有诸多不同，即虽以自之体性缘于所缘境而具有分别，然不作缘于所缘境之外之分别而安立为无分别，及遮止执持清净乐常我之分别而安立为无分别，及仅遮止贪欲之欲求与害心而安立为无分别，及仅遮止于真实而分别而安立于彼等，如是等等存在，彼等乃为于分别之类中，为抛弃尤为恶劣之若干者之方便而近似之无分别，另有于执持相之显现意识止息而安立为无分别，及如五根识般，于非为声义混杂执持之分别而安立为无分别等等，然于此处，不以仅为若干分别之差别之对治品，及仅为无分别，及仅为非分别而安立，而以法界自之体性心
English
The wisdom of non-discrimination, the Prajnaparamita, the wisdom of the four empowerments, the path of direct perception, the yoga of self-arisen deities, the Mahamudra, the inner knowledge, the Great Madhyamaka, the extremely pure stages, the extreme yoga, the completion stage, the path of great desire, the stage of possessing the three confidences, and so on, are fully taught with many names. First, in the Root Tantra it says: "Emptiness holds the image of form as the cause, compassion holds the unchanging fruit, emptiness and compassion are inseparable, that is called Bodhicitta." Also, in the Later Collection it says: "Without beginning or end, peaceful, the lord who exhausts things and non-things, emptiness and compassion are inseparable, it should be said to be Bodhicitta." Thus, the union of emptiness and form as the cause and unchanging bliss as the fruit is the ultimate Bodhi, and meditating on it is its Bodhicitta. The distinction of that Bodhi is that because it is primordial, it is without beginning or end, all proliferation is pacified, it transcends both things and non-things, and it is the lord, that is, it pervades all knowable things as the master. Second, it is also called the wisdom of non-discrimination, but there appear to be many different limits to the establishment of non-discrimination. That is, although one's own nature is connected with the object of focus and has discrimination, it is established as non-discrimination because it does not discriminate from the object of focus. And it is established as non-discrimination by stopping the discrimination of holding purity, bliss, permanence, and self. And it is established as non-discrimination by stopping only the desire for desire and harmful thoughts. And it is established there by stopping only the discrimination of truth, and so on. These are non-discriminations that are close to being a means of abandoning some of the most vicious of the discriminations. Furthermore, it is established as non-discrimination when the manifest consciousness of holding onto signs ceases. And it is established as non-discrimination when the five sense consciousnesses, such as the five sense consciousnesses, are not discriminations of holding sound and meaning together. However, in this case, it is not established as merely the antidote to some distinctions of discrimination, nor as merely non-discrimination, nor as merely non-discrimination, but as the nature of the Dharmadhatu itself, the mind.
Chinese
超越所有非真实的意生分别，既不是分别所缘，也不是所要证悟之物。如果缘于此而入定，则成为舍弃一切分别的对治。所谓完全清净的智慧，就是无分别的真实智慧。虽然其所缘的胜义谛，具有精勤专注的体性，但对于远离所有剩余分别勤作的禅修，也称为无分别智。《智慧光明庄严经》中说：“不分别，不作分别，不对过去生起忆念，不对未来生起傲慢，不对现在生起嗔恨。”这样就遮止了一切作意。有些人认为，只是遮止了庸俗的分别，而对于所缘的空性，需要通过比量或思辨的方式，产生定解的执持，这种想法是不对的。《般若波罗蜜多摄颂》中也说：“若念此蕴空，是名菩提萨埵，不住无生处，不行于相。”以及“不分别生与无生，此是般若波罗蜜多之殊胜行。”《文殊师利自宗见解略示》中也说：“善与非善之，分别之差别亦无，胜义之分别亦，智者不应作。火能彻底焚烧，然无所依之差别，旃檀木中燃起，触及亦能焚烧。”因此，既然在任何处所都没有分别，是否意味着没有任何显现，才是殊胜之道呢？并非如此，因为分别和显现并非同步生灭，没有不分别就必须不显现的理由。《般若波罗蜜多十万颂》中说：“何为一切显现三摩地？安住于该三摩地，如实见一切显现，此即名为一切显现三摩地。”因此，具有无量胜义谛显现的，唯有无分别智。
English
Transcending all unreal conceptualizations, it is neither an object of conceptualization nor something to be realized. If one meditates on this, it becomes the antidote to abandoning all conceptualizations. The completely purified wisdom is the actual non-conceptual wisdom. Although its object, the ultimate truth, has the characteristic of diligent focus, that meditation which is free from all remaining conceptual efforts is also called non-conceptual wisdom. The Sutra Adorned with Wisdom Light states: "Do not conceptualize, do not discriminate, do not dwell on the past, do not be arrogant about the future, do not be angry with the present." Thus, all mental activities are prohibited. Some people think that only ordinary discriminations are prohibited, but that it is necessary to have a definite understanding of emptiness, the object of focus, through inference or speculation. This is not correct. The Condensed Perfection of Wisdom also states: "If one thinks this aggregate is empty, that is a Bodhisattva, not abiding in the unborn, not relying on signs." And, "Not discriminating between birth and non-birth, this is the supreme practice of the Perfection of Wisdom." The Summary of Manjushri's Own View also states: "There is no difference between good and non-good, nor should the wise make distinctions about ultimate meaning. Fire completely burns, yet there is no difference in what it relies on. Even if it burns from sandalwood, it will burn if touched." Therefore, since there is no conceptualization anywhere, does it mean that the supreme path is the absence of any appearance? This is not so, because conceptualization and appearance do not arise and cease together. There is no reason why non-conceptualization must lead to non-appearance. The Hundred Thousand Verses of the Perfection of Wisdom states: "What is the Samadhi of All Appearances? Abiding in that Samadhi, one truly sees all appearances. This is called the Samadhi of All Appearances." Therefore, the vast array of ultimate appearances is solely the non-conceptual wisdom.