English
Ah! Those of bliss and clarity are considered to be integrated into the three appearances, and when manifestly enlightened, those will be reversed. Bliss has no difference in the nature of ultimate truth, and because the deluded parts have been eliminated, those respective terms cannot be mixed. The deluded part of bliss belongs to the category of change. Although the Hearers directly see the truth, they still have birth and death caused by karma and afflictions. This does not happen in the Mahayana. The Mahayana sutras say that seeing the truth takes countless eons, etc. If one only sees the nature of reality like the Hearers, it can be accomplished immediately. Because one mainly focuses on benefiting others, one must know that one can obtain infinite differences in the merit of seeing the truth every moment, so it takes a long time to accumulate both accumulations extensively. The way of seeing the truth itself also has differences, like the water in a hoofprint and the ocean. It takes so long to accomplish there, but it can be accomplished in an instant here, which is due to the difference in skillful means. In the Five Stages, it says, "Having abided in the stage of union, one will not study in any field again." Therefore, it is unreasonable to establish the path of meditation, the ten bhumis, as a union that needs to be studied. That is to say, one does not study different objects of meditation or other stages, but rather one studies again by mixing the union itself with conduct. As it says in that very text, "Abiding in the stage of union, is the great yogi who is constantly studying. Because one has meditated on union, conduct is also inseparable from it." Therefore, after obtaining the ultimate example luminosity, one will definitely see the truth before the intermediate state. After obtaining the actual luminosity, one will directly see the truth, and one will definitely transcend in this life. From the generation stage being extremely perfected, merely generating the realization that can manifest is called being bound by one life. One will definitely become enlightened in the next life. Regarding accomplishing in a human body, etc., even after becoming a Buddha, one acknowledges having a body of flesh and blood, and for those who have a mental body in general, although they do not have a body of semen and blood, the ordinary emanation body of a Bodhisattva must have it, etc. These debates of the nature of nonsense are temporarily set aside. In the Compendium of Conduct, more than seventy names of union are mentioned, just like the twenty-three unions, they are the dharmas that those unions possess.
Chinese
那里引用了学者的岗巴所著的，以内部遍布的教证：声音的自性说成粗大，同样觉悟者的自性微细，哪个是远离心的，瑜伽士的殊胜之处。如是所说，在胜乐轮中，三毒清净是菩提萨埵的处所，这里也引用了，所以要解说这个。因为对于修持空性二者来说，极为重要。烦恼等所有分别念，从原始以来没有以自己的体性而生的无生之清净，是菩提产生的基础，这是胜乐轮的教证意义。进入它的方式是声音的自性，声音的分别念是与闻思相关的瑜伽，也就是修持，那只是信解法性而已，不能证悟极微细的对境，所以那是粗大的。即使仅仅是从修持中产生的，但只要是有觉悟者的勤作，那也只是与法性的处境相似而已，不能如实证悟，所以称为稍微微细。在无勤作本然的状况中，所有戏论寂灭的智慧是现量证悟法性的，所以是极微细或者殊胜的处所或者瑜伽，这是岗巴的教证的密意。这样一来，融入中观的乐空智慧是空性方面，以及由此加持的本尊身相是显现方面的圆满次第，这二者成为本体一体是双运。显现方面在意念中稍微显现，以及由风心所成，以及智慧之身完全清净这三者，以及空性方面在道位的时候，最初行者的三种显现，以及心寂，以及光明三者，这样就成立了。这些对于无上瑜伽续的所有意义来说，都极为重要，特别是密集续的意义，与虚空同等意义的主体也是幻身光明双运三者。在这个方面，与这些相关的诀窍似乎也很有帮助，所以用极少数的词句也说完了极多意义的显明之义。在此说道：对于深广之理，谁的智慧，如光芒万丈的拥有者显现大地一般，劫。
English
There, a quote from the scholar Kampa's work, which is pervaded by the inner meaning: The nature of sound is described as coarse. Likewise, the nature of the awakened mind is subtle. Whatever is separate from the mind is the supreme state of the yogi. As it is said, in the Shri Chakrasamvara, the purification of the three poisons is the abode of the Bodhisattva, which is also quoted here, so this will be explained. Because it is extremely important for meditating on emptiness and the two. All the conceptualizations such as afflictions, from the beginning, the purity of non-origination, which is not born from its own nature, is the basis for the arising of Bodhi, which is the meaning of the Shri Chakrasamvara's teaching. The way to enter it is the nature of sound, the conceptualization of sound is the yoga related to hearing and thinking, that is, meditation, which is only to believe in the Dharma, but cannot realize the extremely subtle object, so it is coarse. Even if it arises only from meditation, as long as there is the effort of the awakened mind, it is only similar to the state of Dharma, but cannot realize it as it is, so it is called slightly subtle. In the effortless, natural state, the wisdom that pacifies all elaborations is the direct realization of Dharma, so it is extremely subtle or the supreme state or yoga, which is the intention of Kampa's teaching. In this way, the bliss-emptiness wisdom that dissolves into the Middle Way is the emptiness aspect, and the appearance of the deity's form blessed by it is the completion stage of the appearance aspect, and the union of these two into one entity is the union. The appearance aspect is slightly manifested in the mind, and the three that are made of wind and mind, and the completely pure wisdom body, and the three appearances of the first practitioner in the emptiness aspect at the time of the path, and the mind isolation, and the three lights, thus it is established. These are extremely important for the meaning of all the Anuttarayoga Tantras, and especially the meaning of the Hevajra Tantra, the main point of the meaning equal to space is also the three of illusory body, light, and union. In this aspect, the instructions related to these also seem to be very helpful, so the meaning of extremely many has also been expressed in a few clear words. Here it is said: For the profound and vast principle, whose wisdom, like the possessor of a million lights manifesting the expanse of the earth, kalpa.
Chinese
的观察境是胜义谛，事物如何显现仅仅是名言，在错乱的显现中成立的仅仅是世俗谛。如是所说，如何显现这仅仅是世俗，其他的则是胜义。第二，世俗的差别和胜义的差别。第一，学问耶谢娘波说：显现相似但作用不同，由于有能力和没有能力，分为正确和不正确的世俗。如是恶宗所安立的境，以及六根有缺陷安住，错乱之基存在于所依处而显现错乱，如二月显现一般，以及梦境和境上存在错乱之基的旋转火轮一般，以及处所存在错乱之基的乘船者见河岸奔流一般等等，由暂时的错乱因所产生的错乱都是虚假的世俗。总的来说，由错乱因所产生的（《ཛཾ》+显现是：）一切世俗的显现，因为具有无明的错乱因。没有被暂时的错乱因所染污，并且在世间错乱的显现中能够起作用的都是真实的世俗。学问月称在《入中论》中，有时也说遮止这两种世俗的差别，但这是就极度分析世俗的角度而言，并非在一切时都视其为仇敌。在这个乘中，也应随顺众生的心意，承认这两种方式，不必过于偏执一方。第二，胜义本身的体性是事物的实相，所以没有差别，但就名相上的胜义而言，从确定在个别对境上的角度来说，宣说了二无我和十八空性等等。此处从引导补特伽罗的角度来说，暂时的胜义是，《金刚帐续》中说：从无始以来的有延续，安立为外境，一切都是心的幻化，心性周遍。以及，色、受、想、行、识，一切都是此心的本体，能仁没有说其他的。如是，一切显现都成立为外境。
English
The object of observation is the ultimate truth, and how things appear is merely nominal, and what is established in the mistaken appearance is merely the conventional truth. As it is said, how things appear is merely conventional, and the other is the ultimate. Secondly, the difference between conventional truth and the difference between ultimate truth. First, the scholar Yeshe Nyingpo said: Although appearances are similar, their functions differ. Because of their ability and inability, they are divided into correct and incorrect conventional truths. Thus, the objects established by evil doctrines, and the six sense organs that are flawed and abide, the basis of delusion exists in the support and appears as delusion, like the appearance of two moons, and the dream and the rotating fire wheel where the basis of delusion exists on the object, and the place where the basis of delusion exists, like the boatman seeing the riverbank rushing by, etc., all the delusions produced by temporary causes of delusion are false conventional truths. In general, it is said that all appearances of conventional truth are produced by causes of delusion (《ཛཾ》+appearance is:), because they have the cause of delusion of ignorance. Those that are not defiled by temporary causes of delusion and can function in the worldly mistaken appearance are all true conventional truths. The scholar Chandrakirti, in the "Entering the Middle Way," sometimes also speaks of preventing these two differences of conventional truth, but this is from the perspective of extremely analyzing conventional truth, and it is not that he always regards it as an enemy. In this vehicle, one should also follow the minds of sentient beings and acknowledge these two ways, and there is no need to be too biased towards one side. Secondly, the nature of ultimate truth itself is the reality of things, so there is no difference, but in terms of the nominal ultimate truth, from the perspective of determining it on individual objects, the two selflessnesses and the eighteen emptinesses, etc., are explained. Here, from the perspective of guiding the individual, the temporary ultimate truth is, as it is said in the "Vajra Tent Tantra": From the beginningless continuum of existence, it is established as an external object, all are the illusion of the mind, and the nature of mind is all-pervasive. And, form, feeling, perception, formation, and consciousness, all are the essence of this mind, and the Able One has not said anything else. Thus, all appearances are established as external objects.
Chinese
无有且是心之自性，以无所取之故，能取亦是彼之形相，故无有真实，如拉辛无子，则见彼之识亦成无有。然心之自性唯是乐空，如金刚帐续云：诸法皆空性，真实成就最殊胜，如水树无有心，心成果实具香味。如是无心之身中，安乐之果成就住，如虚空为诸有，及诸法之基一般，如虚空般清净之心性，乃是胜乐清净之心性。如水树无心，果实即是心之譬喻，五蕴虽无自性，然自性大乐以自性而有。暂且承认此权宜之义，于密咒之宗甚为重要，以心性大乐与物质二者等同施舍之密咒士，乃是赤裸之义语者，舍弃意义之主，仅以遮止断边之微小者为最重要者。究竟之胜义空性之时，秘密集会经云：诸法如梦幻，无自性生起，自性清净之彼性，说为幻化之金刚。若知诸法从本不生，则摧毁幻化与金刚相同之义。又问：心住于何处？答：住于虚空。问：虚空住于何处？答：不住于任何处。如是说诸法生于心，心是空性之自性，空性不住于任何处，不可言说。故勿谓“无有真实”之词总义，于意念中闪现之念境，即是究竟之空性。又如三摩地王经云：眼耳鼻非量，舌身意非量，若此诸根为量，圣道于谁有何用？此乃入识六者之法性，无有现证之义，于有分别之意境中，无有道。
English
Non-existent and is the nature of mind, because there is nothing to grasp, the grasper is also of that form, therefore there is no truth, like Lhas-byin without a child, then the consciousness that sees it also becomes non-existent. However, the nature of mind is only bliss and emptiness, as it is said in the Vajra Tent Tantra: All dharmas are emptiness, the true accomplishment is most excellent, like a water tree without a heart, the heart is a fruit with a fragrant taste. Likewise, in a body without a heart, the fruit of bliss, accomplishment, abides, like the sky is the basis of all phenomena and all dharmas, like the sky, the pure mind itself is the supreme bliss, the pure mind itself. Like a water tree without a heart, the fruit itself is the metaphor of the heart, the five aggregates, although without self-nature, the great bliss of self-nature exists as self-nature. For the time being, acknowledging this provisional meaning is very important in the secret mantra tradition, because the secret mantra practitioners who give away the nature of mind, great bliss, and matter equally are naked speakers of meaning, abandoning the main point of meaning, and only making the small matter of preventing the extreme of cessation the most important. At the time of ultimate emptiness, the Guhyasamaja Tantra says: All dharmas are like dreams, without self-nature arising, that nature of self-nature purity, is said to be the illusion of the vajra. If one knows that all dharmas are unborn from the beginning, then destroying illusion is the same as the vajra. Again, asked: Where does the mind dwell? Answer: It dwells in the sky. Asked: Where does the sky dwell? Answer: It does not dwell anywhere. Thus it is said that all dharmas arise from the mind, the mind is the nature of emptiness, and emptiness does not dwell anywhere, it is inexpressible. Therefore, do not say that the general meaning of the words "there is no truth" is that the object of thought that flashes in the mind is the ultimate emptiness. Moreover, as it is said in the Samadhiraja Sutra: Eye, ear, and nose are not valid, tongue, body, and mind are not valid, if these faculties are valid, what is the use of the noble path for whom? This is the nature of the six entering consciousnesses, the meaning of not directly realizing, in the realm of conceptual mind, there is no path.