English
Wisdom ultimate meaning, these two are inseparable union ultimate meaning. The latter is divided into five aspects of body, speech, mind, qualities, and activities, becoming the seven superior riches. The mandala of self-nature, truth, inseparability, and spontaneous accomplishment resides in the nature of the mind with objects. This is because all sentient beings reside in the same essence, therefore the Tathagatagarbha is said to pervade all beings. It is definitely not shown as the pervasion of one thing. Such a nature of truth, inseparability, and supreme great Dharmakaya is realized by the wisdom of hearing and thinking, with the path of accumulation realizing it in a general way. The path of preparation generates experience in this. The path of seeing needs to directly realize the truth, inseparability, and freedom from the object of mind, with the object being self-illuminating. Generally speaking, at the time of a beginner, it is established by the four great reasonings, and generating a special definite understanding is called view. Moreover, when generating the certainty of view, if this basis of dualistic delusion is not taken as a subject, then its nature cannot be measured separately. Therefore, in order to ascertain this, it is said, "One's own conceptual thoughts are emanated by karma." Thus it is said, the nature of mind is primordially pure by its own nature, and the Tathagatagarbha, the inseparability of truth, is just like that. However, due to the initial ignorance of the twelve links of dependent origination not recognizing its own face, on the basis of the ground, due to the appearance of grasping and attachment to phenomena as true, grasping the non-object as an object, and grasping the non-mind as mind, is a wrong concept. Desiring to explain this, the root tantra says, "Self and others of self, are all just false conceptualizations, subtle and profound are also not there, using oneself on false thoughts, there is nothing that moves differently." The Svatantrika school clings to the wheel of ego-grasping, while the Prasangika school clings to the grasping of truth, but here ignorance is the very knowledge of false conceptualization. The root tantra says, "Ah ho! The fault of the ocean of existence arises from clinging to self, the six realms of birth and death, body and enjoyment, place and suffering, the wheel of samsara, etc., there is nothing other than false thoughts." Thus, by the way it is grasped, all the dharmas from form to omniscience are merely imputed by the mind, and there is no self-nature on the object like in the Svatantrika school.
Chinese
您不认为它是由自身成就的。因为对错误的观念运用自身，所以错误的观念本身也是幻觉。如是说。所有错误的法，都因无明的戏耍而错误地显现，这仅仅是错误观念的幻术。除了错误观念的延续，即前一个错误观念对后一个错误观念的运用，如梦境的显现一般，仅仅是错误观念的幻象之外，再没有其他微细而深刻的错误之因。因为它的因是无明，显现为我与五蕴，以及执着的延续。例如，就像梦境的显现一样。如此，即是大瑜伽自宗的二谛之安立。根本续部中说：在真实的幻化之理中，无有我与我的他者，清净的法界本身即是一种理。如是说。虽然在世俗的识面前显现，但若加以分析，则连错误的观念也不存在，因此轮回仅仅是显现。没有真实成就的胜义谛，是无别的法界与智慧二者不二，那是胜义谛。如幻化一般，自显不灭，无别地安住于本尊的证悟中，那是确定的。密咒自宗安立为二谛，因此不应与因乘相混淆。因此，智慧所要破除的是执着于错误观念为真实，而道所要破除的是在错误的觉知中显现的不清净，即是下面将要阐述的显明之相、清净的忆念、稳固的慢心这三者，通过修习生起次第来破除。并且能够承认生起次第的修习就是见解。因此，为了阻止平凡的显现和执着，通过修习生起次第的三种对境，直到它们变得巨大，例如，就像习惯了不净之物，土地会显现为骨骸一般，通过习惯，能够逆转平凡的不清净显现，但仍然存在对神圣庄严的执着，因此为了阻止它，通过圆满次第的道，将风心的执着束缚于中脉的法界中，通过逐渐将譬喻和意义的光明引入自相续的力量，在后得位时，对本尊的执着也必须像幻化一样显现，掌握了这些要点之后。为了破除执着于错误观念为真实，以四种证悟的理证来完成共同和圆满的宗
English
You do not consider it to be accomplished by itself. Because of applying oneself to the wrong notion, the wrong notion itself is also an illusion. Thus it is said. All mistaken dharmas appear as merely the magical display of wrong perception due to the play of ignorance. Other than the continuation of wrong notions, that is, the application of a previous wrong notion to a subsequent one, like the appearance of a dream, which is merely an illusory appearance of wrong perception, there is no other subtle and profound cause of error. Because its cause is ignorance, appearing as self and the five aggregates, and the continuation of clinging. For example, like the appearance of a dream. Thus, this is the establishment of the two truths according to the Maha Yoga system. In the root tantra it is said: In the true manner of illusion, there is no self and other of self; the completely pure realm itself is one manner. Thus it is said. Although it appears to the consciousness of conventional terms, if analyzed, there is not even a wrong notion, therefore samsara is merely appearance. The ultimate truth that is not truly established is the undifferentiated realm and wisdom, which are non-dual; that is the ultimate truth. Like an illusion, the self-appearance is unceasing, abiding in the indivisible deity realization; that is certain. The mantra system establishes it as two truths, therefore it should not be mixed with the causal vehicle. Therefore, what is to be refuted by wisdom is clinging to wrong notions as true, and what is to be refuted by the path is the impure appearance in mistaken consciousness, which is the clear aspect to be explained below, pure recollection, and stable pride; these three are to be refuted by practicing the generation stage. And it is possible to acknowledge that the practice of the generation stage is the view. Therefore, in order to stop ordinary appearances and clinging, by familiarizing oneself with the three objects of the generation stage until they become immense, for example, just as when one is accustomed to unpleasant things, the ground appears as skeletons, by habituation, one can reverse the ordinary impure appearances, but there is still the appearance of clinging to the divine splendor, therefore, in order to stop it, by the path of the completion stage, binding the clinging of wind and mind in the realm of the central channel, through the power of gradually drawing the luminosity of example and meaning into one's own continuum, in the post-attainment, the clinging to the deity must also appear like an illusion, having grasped these key points. In order to refute clinging to wrong notions as true, completing the common and perfect tenets with the reasoning of the four realizations.
Chinese
为了生起确定无疑的信念，即一旦证悟并习惯于我之融入，不仅会显现，而且肯定不会退转，因此陈述法：智慧的游舞，法，你如何证悟并习惯，才能如你所是地显现？例如冰块具有融化成水的能力或加持。如是说。第四，思考这些理证通过什么量能够证悟？因为这种超越四种现量的现量是进入对境状态的心，并且如此缘取的心是消除垢染的，并且与此相应的人是罪障已尽的，因此不像盲人传递的推论那样，必须依赖于其他超胜的现量。智慧的游舞，你，法，能够如此证悟自证现量之无境自明，因为是圣者现量。例如，如见法界现量。将他人的现量作为推论的标志是量的一般说法，即在鲜花盛开的岩石城堡中，法，没有水，因为拉辛没有看见。如是说，如果用现量的标志来陈述存在现量的证悟，是可以的。像这样，必须使理证对咒语的两种真理产生独特的确定。在幻术的口诀、莲花口诀的见解之鬘中，没有提到任何关于更高口诀的介绍，因此这似乎是玛哈瑜伽见解的关键，因此必须像这样确定。那些需要确定的人，在展示了作为基础之认识的特征的见解之后，第二是道的安立，分为一般和特殊两种。第一，十种续部事物中的第一种见解与作为基础的认识相关联，与作为果位的获得相关联，因此与证悟基础之实相的方式相关联，因此与基础一起展示。后续的道续是行、灌顶、誓言、供养、咒语、三摩地、修持等九种。为了确定这些，一般是通过听闻和思考续部的解释的智慧来确定，而这里是特殊的三摩地或进入缘起的特征的修习，修习生起次第和圆满次第两种。
English
In order to generate the definite conviction that once one realizes and becomes accustomed to the merging into I, not only will it manifest, but it will certainly not regress, therefore, state the subject: Play of Wisdom, Dharma, how do you realize and become accustomed to, so that you can manifest as you are? For example, just as an ice cube has the power or blessing to melt into water. So it is said. Fourth, wondering by what valid cognition can these reasons be realized? Because this transcendental direct perception beyond the four kinds of direct perception is the mind that enters into the state of the object, and the mind that apprehends in this way is the one that eliminates defilements, and the person who possesses it is the one whose faults are exhausted, therefore, it is not like the inference passed on by blind people, but must rely on other transcendent direct perception. Play of Wisdom, you, Dharma, can thus realize the self-illuminating absence of object of self-awareness direct perception, because it is the direct perception of the noble ones. For example, like seeing the direct perception of the Dharmadhatu. To state the direct perception of others as a sign of inference is the general language of valid cognition, that in the rocky castle with flowers, Dharma, there is no water, because Lhasbyin did not see it. So it is said, if one states that the realization of direct perception exists by the sign of direct perception, it is permissible. In this way, one must make the reasoning lead to a unique certainty about the two truths of mantra. In the garland of views of the illusion mantra, the lotus mantra, no introduction to the higher mantra is mentioned, so this seems to be the key to the view of Mahayoga, so it must be determined in this way. Those who need to be certain, after showing the view that is the characteristic of the knowledge of the base, the second is the establishment of the path, which is divided into two: general and specific. First, the first of the ten tantric objects, the view, is related to the knowledge to be the base and related upwards to the attainment to be the fruit, so it is related to the way of realizing the state of the base, so it is shown together with the base. The subsequent path tantras are conduct, empowerment, vows, offerings, mantras, samadhi, practice, and nine others. In order to ascertain these, the explanation of the tantras is generally ascertained by the wisdom of hearing and thinking, but here, the specific samadhi or the practice of the characteristic of entering into conditions, practicing the generation stage and the completion stage.
Chinese
因为此续是道路的支柱，首先，为了对治平凡不净的显现执着，如何进行广大的生起次第，主要是结合修习暖位的加行来讲述，这是续部的直接指示所暗示的。主要从最初学者开始，如何进行生起次第分为三：前行、正行、后行。首先，在哪里进行修持，如续部所说，具备所有特征，上师以足践踏过，吉祥且具有加持，喜欢白色地神之处，远离人群喧嚣的地方是必须的，这是一般而言。特别是，时轮根本续中说：何处统治者具正法，何处众生皆安乐，安乐住处无争端，瑜伽行者当修习。特别是，摄略续中说：何处心极度满足，人主啊，就在那里修持吧。一定要在柔软的坐垫上舒适地安坐，并如前所述进行守护。意集经中说：若心意相合，即使在城市里也可以。也说了对于日常修持的地点没有规定。总之，经中说在自己感到快乐且没有危害的地方禅修。关于时间，续部中说：极度依赖于氐宿星，日期则在上半月进行。因此，对于初学者来说，五月初四是莲花生大师在意集经中所说的星期四与氐宿星相遇的吉祥时刻。在那里开始修持时，需要准备住所的清洁用具、息增怀诛的红白朵玛、药物、酒、供品等。如果条件允许，准备续部守护神勒登的朵玛、常驻护法等。在门口垒起白色土堆，在土堆上写上金刚手菩萨的像或咒语，以及四大天王的咒语，下面写上圆满菩提的修法等，然后用护身符压住。在自己的座位下，放置白色右旋雍仲符号，并在上面以吉祥草尖端朝内，呈十字交叉的形状铺设，然后铺设一个前面低后面稍高的禅定小垫子。