Chinese
如《行集灯论》中所广说的那样，基位时的蕴界清净，安住于百族自性中，这些自性的空性智慧是不变的。这些显现为一切相或显现为一切形象的本尊坛城，具有不可摧毁的纳达音声的秘密真言，由于外缘不改变，因此要坚定地修习。所谓“唯一”是指自性之心，与之交合是指了知其自性，具有自己的名称是指一切事物，心也只是名称而已。因此，其一切显现也只是名称而已，实际上没有自性。双运的智慧，究竟而言也只是名称而已。如觉顶巴所说：“无二只是名称，其中连名称也没有。将无二执为名称，瑜伽士请对我宽恕。”这样说的。将无二执为名称，是指对某种声音的总相显现执着为双运。这样一来，显现为本尊身相也了知为空性，因此要念诵融入乐空光明中的咒语，这是极其广大的一切相。这也是甚深和解脱。第二，瑜伽母行持的教证是：这一切众生都是五佛的自性，心的自性光明，也就是第六佛金刚萨埵、普贤王如来和原始佛。这唯一的心，在基、道、果的体验中，以多种方式舞动，如凡夫、圣者和佛，这些不同的状态就像一个舞者变化出各种姿态一样。所有显现的不清净和清净的法，都是唯一心的显现，就像一位绘画大师绘制出各种各样的图画一样。第三，分别抉择中，有完全抉择的智慧的自性，它的分类和证悟方式。第一是：在任何智慧中，一切事物的形象都清晰地显现，即不通过努力和分别念，也能同时了知一切所知。第二是从分类上说：有如所有性智和尽所有性智两种。也就是说，从分类上来说，本体上没有第二种，是智慧。
English
As extensively explained in the "Compendium of Practices Lamp," the pure aggregates and elements of the ground-state abide in the nature of the hundred families, and the wisdom of emptiness, which is the nature of these, is immutable. These appear as the mandala of deities, appearing in all forms or in every way, possessing the secret mantra of the indestructible Nada sound. Since it does not change due to external conditions, meditate steadfastly. "The only one" refers to the mind of self-nature, and union with it means knowing its self-nature. Having its own name refers to all things, and the mind is also just a name. Therefore, all its appearances are also just names, and in reality, there is no self-nature. The wisdom of union is also just a name in ultimate truth. As rTog rtse pa said: "Non-duality is just a name, and there is not even a name in it. For holding non-duality as a name, may the yogis forgive me." Holding non-duality as a name means clinging to a general appearance of sound as union. In this way, knowing that the appearance as a deity's form is also emptiness, one should recite the mantra that enters into bliss-emptiness-luminosity, which is the vastness of all aspects. This is also profound and liberating. Secondly, the scriptural authority of the conduct of yoginis is: All these beings are the nature of the five Buddhas, and this luminosity of the nature of mind is also the sixth Buddha Vajrasattva, Samantabhadra, and the Primordial Buddha. This single mind alone dances in various ways in the experiences of the ground, path, and fruition. The different states such as ordinary beings, noble ones, and Buddhas are like a single dancer transforming into various postures. All the impure and pure dharmas that appear are all manifestations of the single mind, just as a skilled painter draws various pictures. Thirdly, in the separate discernment, there is the nature of the wisdom of complete discernment, its classification, and the way of realization. The first is: In whatever wisdom, the images of all things appear clearly, that is, without effort or conceptualization, one can simultaneously know all knowable objects. The second is from the classification: there are two types of knowledge, knowing suchness and knowing all that exists. That is to say, from the classification, there is no second entity in essence, it is wisdom.
Chinese
当以何者能辨识一切法之自性为空性时，则能知晓所有的一切。因为通达诸法之体性极为困难，所以彻底了解其表相，则能轻易通达一切，此乃理所当然。通达之方式为，如实了知实相之本来面目与现象之所有存在方式，此并非依赖譬喻与论证所产生的后得智，而是通过瑜伽之现量而以量度来证悟。因此，在施设名言时，则安立所量与能量。而本体则是如实与所有，以及了知二者之智慧，其本体为一，因为由他者来证悟他者在胜义谛中是不允许的。因此，在胜义谛中，没有所量与能量之分别，故超越了分别念。有人说佛陀具有自在意的现量，以及虽然有二取显现却不迷乱的观点等，虽然感觉不合理，但因畏惧文字而采取了中庸之道。第四，关于空性。宣说空性之真实义，以及任运成就与共同之意义。第一，一切事物皆由因缘聚合而生，因此不具自性。或者说，一切法皆是观待于他者的依存缘起，因此是自性空。例如，为了衬托小而安立大，但大并非由其自身之体性所成立。小也是观待于大而安立，因此，由于相互依存，二者皆不能成立。无生是指不由自、他、二者及无因而生。生自性本空，因为所生与能生的一切都无法以自性来确定。如是，圣者论师云：非从自生亦非从他，非从二生亦非无因，于任何事物任何处，生此二者皆无有。如是等等，应广为引用。如是，由于依存缘起，故无生可得。因此，一切事物之本体并非存在，因为在任何情况下都无法确定。也不能说是无，因为因
English
When one discerns the nature of all phenomena as emptiness, one will know all that exists. Because understanding the essence of all phenomena is extremely difficult, thoroughly understanding their appearances makes it easy to comprehend everything, which is logical. The way to understand is to truly know the actual reality and all the ways phenomena exist as they are, not through inference based on examples and reasoning, but through the valid cognition of yogic direct perception. Therefore, when establishing terms, one sets up the measurable and the measure. The essence is the suchness and allness, and the wisdom that knows both, their essence is one, because the other's understanding of the other is not permissible in ultimate truth. Therefore, in ultimate truth, there is no distinction between the measurable and the measure, thus it transcends conceptualization. Saying that the Buddha has the direct perception of the free mind, and the view that although there is dualistic appearance, it is not confused, etc., although it seems unreasonable, it is treated with equanimity due to the fear of words. Fourth, on emptiness. Explaining the true meaning of emptiness, and the meaning of spontaneous accomplishment and commonality. First, all things arise from the aggregation of causes and conditions, therefore they are not established by their own nature. Or, all dharmas are dependent arising that relies on others, therefore they are empty of inherent existence. For example, to set up "large" in relation to "small," but "large" is not established by its own nature. "Small" is also set up in relation to "large," therefore, because of mutual dependence, neither can be established. Non-arising means not arising from self, other, both, or without cause. Arising is inherently empty, because all that is produced and produces cannot be determined by inherent existence. Thus, the noble teacher said: "Not from self, not from other, not from both, not without cause. In whatever thing, in whatever place, arising never exists." Such and so on, it is appropriate to apply extensively. Thus, because of dependent arising, no arising is found. Therefore, the essence of all things is not existent, because it cannot be determined in any way. Nor can it be said to be non-existent, because the cause
Chinese
因为显现不欺惑且不间断的缘故。也因此圣者说：见到具有因的生，不承认为无有。见到具有因的灭，也不承认为实有。这样就遮遣了既是又不是的情况。而第四种观点是不存在的。这三种之中，超越的是没有戏论且远离言说的。如果事物都是由因和缘聚合而成的，那么法性又是怎样的呢？虽然在所说的事物之外没有其他的法性，但法性就其自身而言，不是因和缘聚合而成的，因为胜义谛没有因和缘。没有自性的理由是什么呢？如果存在，就必须成立为自性是一或多，但经过观察和分析，就远离了这些。如果在此广说，虽然也可以广泛地讲述理性的方式，但会使文字繁多，而且核心的意义也只是说了这么多。第二点是：心性没有起始和终结的边际，因此既是空性，也是任运自成。同样，对于下面的每一个，也应该理解为具有这两者的意义。心的体性从原始以来就是无漏的，完全超越了境和时，且不被执取，体性中没有能取和所取的自性，界，也就是原始的法界，也是没有自性的，从无我的法性中，心的显现产生，没有不具备因缘而产生的。从一开始就安住于自明大乐之中，这就是胜义谛空性的坛城。如果从“曼荼罗”这个词来解释，曼荼罗就是获取精华，精华的意义也在于它位于中心，因此难以获得，并且因为它不变，所以具有坚固的意义，因此是曼荼罗。因此，一切法的精华，不变的自性，就是唯一的空性。为了获取它，坛城就是，如实地了知它就是空性，并且是具有一切相的。证悟并获取它的人，也是远离一切戏论特征的大乐智慧，也就是自己的觉性。语言的意义是，心是大乐的自性，远离戏论。
English
Because appearance is unfailing and unceasing. Therefore, the Noble One also said: Seeing the arising with causes, one does not accept it as non-existent. Seeing the cessation with causes, one does not accept it as existent either. Thus, it refutes the situation of being both. And the fourth view is non-existent. Among these three, the transcendent is without elaboration and beyond expression. If things are all compounded by causes and conditions, then what is the nature of reality? Although there is no other nature of reality apart from the things that are spoken of, the nature of reality itself is not compounded by causes and conditions, because ultimate truth has no causes and conditions. What is the reason for the lack of inherent existence? If it exists, it must be established as either one or many in nature, but upon investigation and analysis, it is free from these. If we elaborate here, although the ways of reasoning can be extensively discussed, it would make the text lengthy, and the essential meaning is just as much as has been said. The second point is that the nature of mind has no beginning or end, so it is both emptiness and spontaneously present. Similarly, for each of the following, it should be understood as having the meaning of both. The essence of mind is primordially free from outflows, completely beyond objects and time, and unapprehended. There is no self-nature of grasping and being grasped in its essence, and the realm, that is, the primordial space, is also without inherent existence. From the nature of selflessness, the appearances of mind arise, arising without lacking any causes and conditions. From the beginning, it abides in self-aware great bliss, and this is the mandala of emptiness, the ultimate truth. If we derive it from the word "mandala," mandala is the taking of the essence. The meaning of essence is also that it is located in the center, so it is difficult to find, and because it is unchanging, it has the meaning of solidity, therefore it is mandala. Therefore, the essence of all phenomena, the unchanging nature, is only emptiness. To take it, the mandala is, truly knowing it as emptiness, and it is all-encompassing. The one who realizes and takes it is also the wisdom of great bliss, free from all characteristics of elaboration, which is one's own awareness. The meaning of the words is that the mind is the nature of great bliss, free from elaboration.
Chinese
认识到行为与智慧无二无别，是胜义谛的任运成就坛城。从体性的角度来说，不是新产生的，而是任运成就的，也是所有形态的坛城。如是说，坛城被称为精华，菩提心是大乐，因为领受的缘故，就是坛城本身，聚集就是坛城本身。如是安乐与空性双运的坛城，以及自明本性清净本身，清净不是由他解脱，因为境的实物是清净的缘故，自己的觉性是殊胜的安乐。如是殊胜的安乐也说是自明。第五，任运成就，自性与垢染完全分离就是任运成就。内部，即证悟自性的安乐与空性，所有功德的体性也是任运成就而安住的缘故，在任何心中，法身就是任运成就的。那被称为任运成就，如所说“无分别任运成就”，像这样，不作分别的同时，所有功德和事业不费力气而产生，对此有很多解释。在《大乘经庄严论》和功德与智慧不可思议的《入楞伽经》等中，也是如此解释，并且在果位的时候运用。此处是运用本来存在，从一开始就有的意义，显示果位的智慧的体性部分，从基础的时候就已经成就了。第六，平等性，完全断除执着二法，所有法的自性成为一体，没有不净的显现，也没有分别念的动摇。从世俗谛显现的角度来说，就像用旃檀涂抹和用利器砍削，没有爱憎而舍弃，是断除烦恼的果实，并且一体和多体以及亲疏等变得平等，所有法没有宽窄是断除所知障的果实，是平等性的意义。第七，双运，方便身的法世俗谛和智慧的法胜义谛二者成为平等性就是双运，如同境的实相没有二法一样，智慧也如此。
English
Recognizing that action and wisdom are inseparable is the spontaneously accomplished mandala of ultimate truth. From the perspective of essence, it is not newly produced, but spontaneously accomplished, and it is also the mandala of all forms. It is said that the mandala is called the essence, the bodhicitta is great bliss, because of receiving, it is the mandala itself, and gathering is called the mandala itself. Such is the mandala of the union of bliss and emptiness, and the self-aware nature of purity itself, purity is not liberated by others, because the reality of the object is pure, one's own awareness is supreme bliss. Such supreme bliss is also said to be self-aware. Fifth, spontaneous accomplishment, the nature being completely separated from defilement is spontaneous accomplishment. Internally, that is, realizing the bliss and emptiness of one's own nature, all the qualities of essence also abide in spontaneous accomplishment, so in any mind, the Dharmakaya is spontaneously accomplished. That is called spontaneous accomplishment, as it is said, "Non-conceptual spontaneous accomplishment," like this, while not discriminating, all qualities and activities arise effortlessly, and there are many explanations for this. In the Mahayana Uttaratantra Shastra and the qualities and wisdom of inconceivable Lankavatara Sutra, etc., it is also explained in this way, and it is used at the time of fruition. Here, it is used in the sense of being originally present and existing from the beginning, showing that the nature of the wisdom of fruition is already accomplished from the time of the basis. Sixth, equality, completely abandoning all clinging to duality, the nature of all dharmas becomes one, there is no impure appearance, and there is no movement of discrimination. From the perspective of the relative truth appearance, like smearing with sandalwood and cutting with a sharp instrument, there is no love or hatred and it is abandoned, it is the fruit of abandoning afflictions, and one and many, and near and far, etc., become equal, all dharmas without width or narrowness are the fruit of abandoning the obscurations of knowledge, it is the meaning of equality. Seventh, union, the method body's dharma relative truth and the wisdom's dharma ultimate truth, the two become equality is union, just as the reality of the object has no two dharmas, so does wisdom.