English
If it can be done, the path of Vajrayana is like a wish-fulfilling jewel, without effort, and can produce results at any time desired. Moreover, by the grace of others, that is, the excellent Guru's blessing, one can attain accomplishment in this very life. There is no need for asceticism or hardship, and one can freely enjoy the five desirable objects of enjoyment. Because there is no violation of vows, one strives in the practice of mantra drops, so that one does not need to go through many lifetimes, but can attain Buddhahood in this very life, and is therefore called the future Buddha. The meaning of these words is that if accomplishment can be achieved even with meager merit, then what need is there to mention anything else? Because it is said to be like a wish-fulfilling jewel, it can be accomplished at any time desired or very quickly. In terms of conduct, it also shows that through joy and so on, accomplishment can be achieved without hardship. The so-called future refers to this life, the time of death, or the intermediate state; one should not place the future in an infinitely distant place, and these things also need to be understood. In particular, if one thinks that one cannot attain Buddhahood unless one adds the practices of the Sutra system, such as giving away one's head, hands, and feet, which are not explicitly mentioned in the Tantras, to the path of Mantra, then that is wrong. Even if one has not previously engaged in efforts such as plowing fields or weaving cloth, just as food and clothing appear naturally by praying to the wish-fulfilling jewel, similarly, even if one has not specifically learned practices such as giving, these actions are accomplished solely through clear light. Therefore, the path of Mantra does not need to add elements from other vehicles. Furthermore, it can also be said that the path of Mantra, like a jewel, is the main cause, and the Guru's blessing is the main condition, and the result arises from the combination of the two. Sixth, the teaching that clear light is the essence of all dharmas: Not desire nor non-desire, nor is there observation in the middle, not emptiness nor non-emptiness, nor is there observation in the middle, the equality of all Buddhas, is well proclaimed herein, the self-nature free from the three wisdoms, is spoken according to the intention. Thus, in the chapter on the Bodhicitta of the Glorious Guhyasamaja, the nature of manifest enlightenment is proclaimed with verses such as "without substance," and the purity of desire and so on is also spoken of in the Chakrasamvara. That nature is the Tathagata.
Chinese
也是这样，所有的一切都宣说是空性。各种各样的经和续部中，无论指示了什么，都是在这全部是空性的状态中，在那里没有宣说其他的。八万四千法蕴，是伟大的能仁所宣说的，其中现前菩提的体性，是精华中的精华。是披着散乱头发的，还是裸体的，或者是头顶相碰的，或者是戴着头饰聚集的，无论是舍弃还是进入，具有各种各样标志的那些，想要现前菩提的，那些低劣的人们，苦行等次第，因为他们的智慧低下，所以不能获得解脱。如是说。对此，俄氏的追随者们解释为舍弃贪欲等八十自性，以及舍弃非空性等三种显现，这也有好的方面，也没有太大的矛盾。如果从总的方面来说，远离贪与不贪，空与不空等，理解会更加深刻。暂且按照之前所说的，贪欲不是蔓延，离贪不是显现，也不是在没有获得中观的体性中观察，法性是没有被三种显现的垢染所染污的。同样，空性不是第一显现，非空性不是蔓延，中观也不是可以获得的。任何超越三种显现的，也是超越身语意三者的。任何具有身语意三者体性的，那是因为是迷惑的缘故。完全清净的身语意金刚，不是常住的体性显现，因此法性是身语意金刚无二的智慧。瑜伽母续《诸佛平等和合空行母幻化胜乐》第一品中也如本论所说，光明的一切都彻底地显示为空性，安住于实相中，远离三种智慧的真如，是考虑到舍弃三种显现而说的，用非贪欲等词语宣说的。同样，在吉祥密集根本续第二品菩提心品中说：无事物亦无修习，所修非为修习者，如是事物
English
It is also said that all things are emptiness. In various sutras and tantras, whatever is indicated is in this state of complete emptiness, and nothing else is taught there. The eighty-four thousand collections of teachings were taught by the Great Sage, and the nature of manifest enlightenment is said to be the essence of the essence. Whether one has disheveled hair, is naked, touches heads, or wears gathered crowns, whether abandoning or entering, those with various signs, those who desire manifest enlightenment, those inferior ones, the practice of asceticism and so on, because their wisdom is inferior, they will not attain liberation. Thus it is said. Regarding this, the followers of the Ngok tradition explain it as abandoning the eighty natures such as non-attachment, and abandoning the three appearances such as non-emptiness, which has good aspects and does not seem to have much contradiction. However, if we speak in general terms, such as being free from attachment and non-attachment, emptiness and non-emptiness, the understanding will be even deeper. For the time being, according to what was said before, attachment is not proliferation, detachment is not appearance, and it is not observed in the nature of not attaining the Middle Way. The nature of reality is not stained by the impurities of the three appearances. Similarly, emptiness is not the first appearance, non-emptiness is not proliferation, and the Middle Way is not something that can be attained. Whatever transcends the three appearances also transcends the three of body, speech, and mind. Whatever has the nature of the three of body, speech, and mind is because it is delusion. The completely pure body, speech, and mind vajra is not the nature of constant abiding manifestation, therefore the nature of reality is the wisdom of the indivisibility of body, speech, and mind vajra. In the first chapter of the Yogini Tantra, "The Union of All Buddhas, the Illusionary Blissful Supreme," it is also taught in this treatise that all luminosity is thoroughly shown to be emptiness, abiding in reality, and the suchness that is free from the three wisdoms is spoken with words such as non-attachment, considering the abandonment of the three appearances. Similarly, in the second chapter of the glorious Guhyasamaja Root Tantra, the chapter on Bodhicitta, it says: There is no object, nor is there meditation, what is to be meditated upon is not the meditator, thus objects
Chinese
因为无有自性。 禅修也无有对境。 像这样等六种姓的菩提心的偈颂， 宣说了现证菩提光明的体性。 此光明是贪欲等一切垢染完全清净的处所， 是清净的基础或者说是净化的基础，如《吉祥胜初续》中所说。 也就是该续中这样说到： 贪欲完全清净的处所，就是菩萨的处所。 同样，嗔恨和愚痴也应如此类推。 世尊释迦牟尼佛正是考虑到光明，才在《般若波罗蜜多》等经藏中宣说了诸法的实相为空性。 因此，各种各样的经藏和续藏中所显示的真如，都是光明大乐一切皆空的处所。 一切皆空，但也是处所。 处所的含义是基础，不是单纯的空性，而是智慧。 在那些经续中，最终要表达的事物实相，除了光明之外，没有其他的。 大雄佛所说的八万四千法蕴中， 现证菩提的体性光明， 是基、道、果一切法的心髓中的心髓， 是殊胜、珍贵、不变和隐秘的方式所宣说的。 所谓现证菩提，不仅仅是五道中的现证菩提次第， 而是指胜义法界自性光明的名称。 如果不证悟这个处所，那么无论是顶着蓬乱的头发，还是行持裸体的苦行，或者剃光头顶，或者束发髻，或者戴头饰，等等，各种各样的标志和行为，例如： 在僧团中安住于戒律，或者独自前往寂静的地方隐修，也就是守护三门的两种行为，以及自诩为明咒行者，不守护欲望而行持的次第，也就是这三种行为所代表的， 各种各样的标志和行为都
English
Because there is no self-nature. Meditation also has no object. Like this, the verses of the Bodhicitta of the six lineages, The nature of manifest enlightenment, luminosity, is proclaimed. This luminosity is the place where all defilements such as desire are completely purified, It is the basis of purification or the basis of purification, as stated in the Glorious Supreme First Tantra. That is, it is said in that tantra like this: The place where desire is completely purified is the place of the Bodhisattva. Similarly, anger and ignorance should also be applied in the same way. The Tathagata Shakyamuni Buddha, considering the luminosity itself, proclaimed the reality of all phenomena as emptiness in the sutras such as the Prajnaparamita. Therefore, the suchness that is closely shown in the various sutras and tantras is the place where all luminosity, great bliss, and everything is empty. Everything is empty, but it is also a place. The meaning of place is the basis, not just emptiness, but wisdom. In those sutras and tantras, the ultimate object of expression, the reality of things, is none other than this luminosity. Among the eighty-four thousand aggregates of Dharma spoken by the Great Hero Buddha, The nature of manifest enlightenment, luminosity, Is the heart essence of all the Dharma of the ground, path, and fruit, It is spoken of in a supreme, precious, immutable, and hidden way. The so-called manifest enlightenment is not only the order of manifest enlightenment in the five paths, But it refers to the name of the self-luminous nature of the ultimate Dharmadhatu. If this place is not realized, then whether one carries the burden of matted hair, or practices the asceticism of nakedness, or shaves the head, or wears a topknot, or wears a headdress, etc., various signs and behaviors, such as: Abiding by the precepts in the Sangha, or going alone to a solitary place to practice seclusion, that is, the two behaviors of guarding the three doors, and claiming to be a Vidyadhara, practicing without guarding desires, that is, represented by these three behaviors, All kinds of signs and behaviors
Chinese
如果有人想要获得圆满菩提的解脱，但他们不知道如何修持这三种显现清净的智慧，那么他们就缺乏了唯一真实的方便，也就是缺乏了方便。因此，他们的道路无法获得解脱，因为他们缺乏使道路的唯一真实清净三种显现的方便。因此，在这里，无论小乘还是大乘的圣者，都能证悟那个真如。仅仅证悟真如并不需要光明俱生智，但如果有人说需要通过快乐来证悟真如等等，那就是因为他们过于执着于不合逻辑的宗派，而是在强词夺理。因为真如的究竟实相只有佛陀的智慧才能照见。此外，如果认为证悟实相就必须证悟它的所有差别，并以所有实相本质相同、意义的自性相同等等为理由，那么在分析甚深意义时，这种肤浅的智慧只会成为笑柄，这里就不详细阐述了。如果说通过快乐来证悟法性，是指法性以快乐的自性显现，并且自己证悟了它，那很好。但如果说通过快乐的感受来忆念意识的无实有境，那么你们所希望的那种情况一开始就不可能发生。为什么不可能呢？因为进入意识的境是与智慧和思维相关的，感受如何忆念分析的对象呢？请思考一下。 广释的第三个根本是关于道路的界限和增进的解释。分为界限和增进两部分。第一部分是：通过最初的业之结合，将获得第八地。获得三种显现，并安住于十地。圆满获得现证菩提后，将接近清净之地。由于不从佛土退转，此生即可获得一切智。这是说，最初的业之结合是从学习佛陀的乘之意乐开始，直到生起生起次第、身远离和圆满次第不共的次第，以及第一个金刚念诵语远离的次第为止。通过它，将获得波罗蜜多乘和第八地，并变得平等。
English
Even if one desires to attain liberation of perfect enlightenment, if they do not know how to meditate on this wisdom of the three pure appearances, then they lack the sole true means, which is to say, they lack means. Therefore, their path will not attain liberation, because they lack the means to purify the three appearances of the sole truth of the path. Therefore, here, whoever, whether a Hinayana or Mahayana noble one, realizes that very suchness, even though mere realization of that very suchness does not require the co-emergent clear light, if someone says that it is necessary to realize suchness through bliss, etc., that is because they are overly attached to illogical tenets and are stubbornly defending their assertions. For the ultimate nature of suchness is only seen by the wisdom of the Buddha. Furthermore, if one thinks that realizing the nature of reality requires realizing all its distinctions, and argues that all realities are of the same nature, that the self-nature of meaning is the same, etc., then when analyzing profound meanings, such shallow wisdom is only a laughingstock, and I will not elaborate on it here. If saying that one realizes the nature of reality through bliss means that the nature of reality appears as the nature of bliss and one realizes it oneself, then that is good. But if saying that one remembers the unreal object of consciousness through the feeling of bliss, then such a desire of yours is impossible from the very beginning. Why is it impossible? Because entering the object of consciousness is related to wisdom and thought, how can feeling remember the object of analysis? Please consider it. The third root of the extensive explanation is the explanation of the boundaries and enhancements of the path. It is divided into two parts: boundaries and enhancements. The first part is: Through the combination of the initial action, the eighth ground will be attained. Having obtained the three appearances, one will abide in the tenth ground. Having well attained manifest enlightenment, one will approach the pure realm. Since one does not turn back from the Buddha-field, one will attain omniscience in this very life. This means that the combination of the initial action starts from learning the intention of the Buddha's vehicle, up to the arising of the generation stage, the body isolation, and the uncommon completion stage, and the first vajra recitation speech isolation stage. Through it, one will attain the Paramita vehicle and the eighth ground, and become equal.