English
In terms of essence, although there is no distinction, there are two aspects in terms of characteristics: the wisdom that arises primordially in all aspects with an object, and the self-nature that is unchanging great bliss without an object, untainted by the appearance of grasping and being grasped. The union of these two is the nature of reality. These two wisdoms are the place where one exhales. There are two ways to exhale there: Although it is the wisdom of all aspects from the beginning, it is completely covered by karma and afflictions, and endless forms of suffering. That, with the path having an object, the deity's body, channels, winds, bindus, etc., and faith, renunciation, compassion, offerings, dedications, etc., showing various methods, from all those impure appearances, the pure appearances of the original ground state become manifest. That is called exhaling in the wheel of the Tathagata's mandala. All aspects are also the state of samsara and the nature of reality, so it is designated by the name of samsara, or the samsara of ultimate truth. The path without an object, the aspect of emptiness and the aspect of bliss, walking in one taste, from the reality of self-nature, great bliss, free from grasping and being grasped, the obscuring stains, that is, possessing these characteristics, grasping things as signs, and grasping self and what belongs to self, and unclear ignorance, and the changing habits of being confused in the self-nature of bliss, from the cessation of that, the self-nature of self-awareness becomes manifest, that is exhaling in Vajradhara great bliss, which is the nature of nirvana. Here, two disputes will arise, as it is said: The distinction of the nature of reality is the nirvana of the three vehicles. As it is said, is the nature of reality itself not nirvana? How can nirvana as a phenomenon and self-aware great bliss be equally established as the nature of reality? This is the first dispute. The objectless is the nirvana of self-nature, but the appearance of the mandala wheel with an object is only from sudden purity, because sentient beings do not have it. Therefore, it is not reasonable that those two are of the same essence, and such a mandala at the final result.
Chinese
是辩论的时候，轮回如何转变？这是将轮回和涅槃二者区分开来，用涅槃来引导的轮回，是真实的轮回还是仅是世俗的部分呢？我这样想。第一个问题的回答是：凡是属于涅槃的法，并非都被法性所遍及。例如，新近断除的垢染等等，以及新近获得未曾获得之物，所有这些，以及被所化众生的不同显现所涵盖的，包括因在内的一切，都仅仅是世俗如幻的，并非法性的实相。而且，突发的错乱在实相中从未存在过，那么，显现为断除这些错乱又怎么不是错乱呢？因此，在此处成为有法之涅槃的是那些，而它们也因为从原始起就没有能取所取的缘故，所以是错乱的止息。实相和新获得的涅槃，也通过因的途径相关联，并且，它也随之而行止，因此被安立为有法和法性。将法性进行区分而安立为涅槃，也是这个道理。因此，那个经文的意义也得到了很好的解释。自性涅槃是真正的法性，而突发的离垢涅槃，也因为通过因的途径与法性相关联而存在。第二个问题的回答是：从一切相的方面和自明大乐的方面来说，二者都是轮回和涅槃二者的法性，因此，没有本体变成不同的过失。虽然这两个反体是轮回和涅槃各自成为法性的方式，但这并不会使法性变得不同，因为反体仅仅是与分别念相关的世俗部分。因此，一切相是轮回和涅槃二者的法性，没有远近之分，但是，从一切相的反体来说，它成为了轮回的法性。自明大乐是一切轮回和涅槃的法性，但是从自明大乐的反体来说，它主要成为了新近涅槃的法性。因此，所谓的涅槃，就是涅槃的法性。
English
Since it is the time of debate, how does samsara transform? This is the samsara led by nirvana, which separates samsara and nirvana. Is it real samsara or just a part of conventionality? I think so. The answer to the first question is: Not everything that belongs to the dharma of nirvana is pervaded by dharmata. For example, newly abandoned defilements, etc., and the appearance of newly acquired things that have not been acquired, all of these, and all that is encompassed by the different appearances of the beings to be tamed, including the cause, are merely conventional illusions, and not the reality of dharmata. Moreover, since sudden confusion has never existed in reality, then why is it not confusion that it appears to be abandoning these confusions? Therefore, what becomes the subject of dharma in this context is nirvana, and they are also the cessation of confusion because there has never been a subject and object of grasping from the beginning. The reality and the newly acquired nirvana are also related through the path of cause, and it also follows it, so it is established as the subject of dharma and dharmata. Establishing the distinction of dharmata as nirvana is also this reason. Therefore, the meaning of that scripture is also well explained. Self-nature nirvana is the true dharmata, and sudden stainless nirvana also exists because it is related to dharmata through the path of cause. The answer to the second question is: From the aspect of all aspects and the aspect of self-awareness great bliss, both are the dharmata of both samsara and nirvana, so there is no fault of the essence becoming different. Although these two opposites are the ways in which samsara and nirvana each become dharmata, this does not make dharmata different, because the opposite is only the conventional part related to conceptual thought. Therefore, all aspects are the dharmata of both samsara and nirvana, without near or far, but from the opposite of all aspects, it has become the dharmata of samsara. Self-awareness great bliss is the dharmata of all samsara and nirvana, but from the opposite of self-awareness great bliss, it has mainly become the dharmata of newly nirvana. Therefore, the so-called nirvana is the dharmata of nirvana.
Chinese
因此，輪迴也成立於它的法性中。 此外，當以上述有相的目標來辨識時，會解釋為善逝的呼吸，並將其特徵建立在五蘊等法上。如果有人認為輪迴是真實存在的，那是極大的錯誤，因為這與《般若二品》的經文直接矛盾。 因此，呼吸的意義是痛苦止息，安住在快樂之中，也就是在修道之基礎上，安住在快樂的狀態之中。 如果有人認為涅槃不是究竟真實地一再宣說的嗎？那確實是如此。 因此，涅槃最重要的是，一定是自性涅槃。 新的涅槃是受到輪迴影響的情況下，有時需要將涅槃視為真實存在，但總的來說，它被稱為隨順的涅槃。 第二個是，五如來是：色、受、想、行、識。 五種智慧是：如鏡智、平等性智、妙觀察智、成所作智、法界體性智。 四位天女是：地、水、火、風。 菩薩們是眼等六根。 也就是說，色蘊的法性是：究竟真實遍虛空的毗盧遮那佛。 同樣地，受蘊的是：寶生佛。 想蘊的是：無量光佛。 行蘊的是：不空成就佛。 識蘊的法性是：究竟真實遍一切的不動佛。 這些是究竟真實遍一切的五如來。 同樣地，究竟真實遍一切的五種智慧是：進入一切所知之法性，而自己的覺性是如鏡智。 成為一切法之法性，即使世俗所知之範例無量無邊，但法性無有分別是平等性智。 也就是說，如鏡智顯示了普遍存在、三時和一切相。 而平等性智則顯示了無時、無分和自性不變。 妙觀察智是，自性一切相即是一切相，以及了知平等性也是平等的本質。
English
Therefore, samsara is also established in its own nature. Furthermore, when identifying with the above-mentioned object with characteristics, it is explained as the exhaling of the Sugata, and its characteristics are established on the five aggregates and other dharmas. To consider samsara as truly existing is a great mistake, as it directly contradicts the text of the "Two Wisdoms." Therefore, the meaning of exhaling is the cessation of suffering and abiding in happiness, which means abiding in a state of happiness on the basis of practicing the path. If one thinks, "Isn't nirvana repeatedly taught as ultimately true?" then that is certainly the case. Therefore, the most important nirvana is definitely only the nirvana of self-nature. Newly attained nirvana is when, influenced by samsara, it is sometimes necessary to regard nirvana as truly existing, but in general, it is called the nirvana that conforms accordingly. The second is: The five Tathagatas are: form, feeling, perception, formation, and consciousness. The five wisdoms are: mirror-like wisdom, equality wisdom, discriminating wisdom, accomplishing wisdom, and the wisdom of the pure realm of dharma. The four goddesses are: earth, water, fire, and wind. The Bodhisattvas are the six faculties, such as the eye. That is to say, the nature of the aggregate of form is: the ultimately true, all-pervading Vairochana. Similarly, that of feeling is: Ratnasambhava. That of perception is: Amitabha. That of formation is: Amoghasiddhi. The nature of the aggregate of consciousness is: the ultimately true, all-encompassing Akshobhya. These are the five ultimately true, all-encompassing Tathagatas. Similarly, the five ultimately true, all-encompassing wisdoms are: entering into the nature of all knowable things, and one's own awareness is like a mirror. Having become the nature of all dharmas, even though the examples of conventional knowable things are infinite, the nature without distinction is equality. That is, the mirror-like wisdom shows the universal existence, the three times, and all aspects. And the equality wisdom shows the timelessness, indivisibility, and unchanging nature. Discriminating wisdom is that the nature of all aspects is all aspects, and also knowing the nature of equality is the essence of equality.
Chinese
是。事业成就，即是对于所知如虚空般广大，能不杂乱地应时而作，并且是无需勤作，自然而然产生的力量。法界极其清净之智慧，即是对一切所知，不分远近，周遍照耀的觉性，是从未被任何突发性的垢染所沾染的。果位时，阿赖耶识等转依的四种智慧是道谛世俗谛，此处所说的五种是法性义之智慧。胜义谛的四位女神，地界的法性是，胜义谛周遍的佛眼佛母，同样，水的是嘛嘛嘎佛母，火的是白衣佛母，风的是度母。同样，胜义谛周遍的菩萨是，胜义谛的眼等六根，眼处之法性是胜义谛周遍的地藏王菩萨。同样，耳的是金刚手菩萨，鼻的是虚空藏菩萨，舌的是观自在菩萨，身的是除盖障菩萨，意处之法性是胜义谛周遍的普贤菩萨。等等的“等”字也包括了六处对境，色处之法性是，周遍的色金刚母，声的是声金刚母，香的是香金刚母，味的是味金刚母，触的是触金刚母，法界的是法界金刚母。这样，智慧二者与气二者结合的智慧，就是五部、四母、菩萨、佛母等等坛城之轮，本来就已成就，从一个法性显现为五种智慧。必须将此作为一切之根本，这五种智慧本身也是胜义谛的五部，其本身也是五蕴的精华，五界（五大）的精华，根与境等等的极精华，或者说是大命。上师们大多将这些与道之智慧相结合，仅仅是从世俗谛的自性空性方面讲解胜义谛，但仅凭
English
Yes. The accomplishment of activity is the power to act appropriately for the knowable, which is as vast as space, without confusion, and to arise effortlessly and spontaneously. The wisdom of the utterly pure realm of Dharma is the awareness that pervades all knowable things without bias, and which has never been stained by any adventitious impurity. The four wisdoms that are the transformed basis of the Alaya consciousness, etc., at the time of fruition are the conventional truth of the path. The five mentioned here are solely the wisdom of the nature of reality. Among the four goddesses of ultimate reality, the nature of the earth element is the ultimate, all-pervading Buddha Eye Mother. Similarly, for water, it is Mamaki; for fire, it is White-Robed Mother; and for wind, it is Tara. Similarly, the ultimate, all-pervading Bodhisattvas are the six faculties, such as the ultimate eye. The nature of the eye sense-sphere is the ultimate, all-pervading Kshitigarbha. Similarly, for the ear, it is Vajrapani; for the nose, it is Akashagarbha; for the tongue, it is Lokeshvara; for the body, it is Sarvanivaranaviskambhin; and the nature of the mind sense-sphere is the ultimate, all-pervading Samantabhadra. The word "etc." also includes the six sense-spheres and objects. The nature of the form sense-sphere is the all-pervading Form Vajra Mother; for sound, it is Sound Vajra Mother; for smell, it is Smell Vajra Mother; for taste, it is Taste Vajra Mother; for touch, it is Touch Vajra Mother; and for the Dharma-dhatu, it is Dharma-dhatu Vajra Mother. Thus, the wisdom that unites the two wisdoms and the two breaths is the wheel of the mandala of the five families, the four mothers, Bodhisattvas, consorts, etc., which is primordially accomplished in vastness, and from one nature of reality, five wisdoms appear. This must be established as the basis of all. These five wisdoms themselves are also the five families of ultimate reality, and they themselves are also the essence of the five aggregates, the essence of the five elements, the great essence of the faculties and objects, etc., or the great life force. The previous lamas mostly combined these with the wisdom of the path, and explained the ultimate reality only from the aspect of the emptiness of the nature of these conventionalities, but merely by