English
As it appears. As it is said, even for this single body of oneself, the inner worms and the outer vultures, and those with desire and those without desire, self and others, enemies and friends, etc., when viewed by many, some see it as a dwelling, some as food, some as clean, some as unclean, some as one's own, some as another's, some as very beloved, some as unloved, and some as neutral, etc., the ways of seeing and grasping are different. The noble ones see that the body is not inherently existent, etc. Ultimately, in the state of Buddhahood, the pure form aggregate is said to be the nature of Vairochana, and these are established as such without error. Moreover, if examined well, the so-called body, when searched for, cannot be found, and it is not even established as a tiny particle. This can be known even now through thorough analysis. Therefore, by applying this to all inner and outer phenomena, such as the bodies of others, one can ascertain their lack of inherent existence. Therefore, in the ultimate sense, all of these have no inherent distinctions and must be understood with the great equality of dharmata. But in conventional terms, what appears to ordinary beings now is an impure and deluded appearance, so what appears to them is not true. The appearance of a Bodhisattva on the path is also not authoritative in its own right, because there is still a clearer vision from above. The vision of the ultimate state of Buddhahood, because there is nothing higher to be extracted from it, is established as the ultimate state, so it must be ascertained as such. In short, the end of speech is unspeakable, the end of thought is unthinking, the end of consciousness is wisdom, and the end of phenomena is dharmata. May the collection of realizations be purified into wisdom. Wisdom is beyond the realm of grasping and grasper. The naturally inherent or undefiled aggregates, elements, and sense bases are non-different from the dharmadhatu from the beginning, and therefore are established as the great self-purified nature. If one thinks that there is no point in practicing the path, that is not the case. Because sentient beings have not realized this, this deluded appearance, like a dream, arises suddenly, and in order to purify the habitual tendencies of such clinging to deluded thoughts, one must practice the path of generation and completion stages, etc. Therefore, it is not because one clings to the phenomena of the path and the fruit as true, but like an army conjured by a magician,
Chinese
就像清除黏液或治疗黏液性眼病一样。因此，如果从究竟的证悟来说，所有由世俗和胜义谛所涵盖的法，都必须安立在自性无别、本来成佛的自性、离戏的清净大平等中。不要执着和陷入任何以片面眼光衡量的有无、显空、清净不清净等二元对立的戏论之中。总而言之，如世尊所说：不依赖补特伽罗，而依赖法；不依赖词句，而依赖意义；不依赖不了义，而依赖了义；不依赖分别识，而依赖智慧。正如这样，对于所知二谛的道理，要以不颠倒的方式，用经教、理证、窍诀和量来衡量。就像从牛奶中提取酥油，从酥油中提取精华一样，必须懂得将如来所说的经续的究竟密意归纳为一个要点。因此，名相因乘的宗义顶峰，就是汇集了第一和第二法轮的了义精髓的《宝性论》等慈氏五论，以及圣龙树菩萨的《赞集》等所阐述的胜乘大中观。果乘密法的究竟归宿则是光明大圆满。因此，这两者在意义上的究竟密意归于一个要点的方式是，在《楞伽经》中说：五法和三自性，以及八识聚，和无我之义的两种，涵盖了一切大乘。并且，《中观根本慧论》中说：慈氏，凡是遍计所执的色，都应观为无实。凡是依他起的色，都应观为有分别的实有，但不是自在的。凡是圆成实的色，既非无实，也非实有，应观为是胜义谛所区分的。如是等等所说，一切法都安立在三种自性中，其中圆成实是法界不变的如来藏自性，空分是法身，显现分是色身，知分是力等如来功德，宣说与恒河沙数无别，这就是大圆满的体性、自性、大悲三者无别。
English
It is like clearing phlegm or treating phlegmatic eye diseases. Therefore, if we consider the ultimate realization, all phenomena encompassed by relative and ultimate truth must be established in the nature of non-duality, the nature of being primordially enlightened, the great equality of purity free from elaboration. Do not cling to or fall into any of the elaborations of duality, such as existence and non-existence, appearance and emptiness, purity and impurity, which are measured by the partial view of childish minds. In short, as the Blessed One said: Rely on the Dharma, not on the individual; rely on the meaning, not on the words; rely on the definitive meaning, not on the provisional meaning; rely on wisdom, not on consciousness. Likewise, regarding the nature of the two truths of knowable objects, one must measure them without error using scripture, reasoning, instructions, and valid cognition. Just as butter is extracted from milk and essence from butter, one must know how to gather all the intentions of the sutras and tantras spoken by the Tathagata into one essential point. Therefore, the pinnacle of the philosophical system of the characteristic cause vehicle is the Great Madhyamaka, the supreme vehicle, which gathers the essence of the definitive meaning of both the first and second turnings of the wheel of Dharma, as explained in the Maitreya texts such as the Uttaratantra and the collections of praises by the noble Nagarjuna. The ultimate destination of the resultant mantra vehicle is the Great Perfection of clear light. Therefore, the way in which the ultimate intention of these two converges into one essential point is also stated in the Lankavatara Sutra: 'The five dharmas and the three natures, as well as the eight collections of consciousness, and the two aspects of the meaning of selflessness, encompass all the Great Vehicle.' And in the Madhyamakavatara, it says: 'Maitreya, whatever is the imagined form should be viewed as unreal. Whatever is the dependent form should be viewed as the real existence of discrimination, but not as independent. Whatever is the perfectly established form is neither unreal nor real; it should be viewed as distinguished by the ultimate truth.' As such, all phenomena are established in the three natures, of which the perfectly established is the unchanging nature of the Dharmadhatu Sugatagarbha. The empty aspect is the Dharmakaya, the appearing aspect is the Rupakaya, and the knowing aspect is the power and other qualities of the Buddha, which are said to be inseparable from the number of grains of sand in the Ganges River. This is the indivisibility of the essence, nature, and compassion of Dzogchen.
Chinese
与所说的“基位之智慧三身本自具足”意义相同。清净与不清净的缘起他起如幻，乃是基现任运之力的解脱与迷乱二门所说的极其细微的缘起之根本，触及意义之要害。非真实的遍计之根本执着二我，以及由此所生的迷乱显现与迷乱执着等不清净他起轮回之法，如毛发之乱与二月之显现般，因无有根本，故于实义中从未存在，是为自性断灭或无有。如是之迷乱之基，连同迷乱执着一同于法界中清净之空性基，乃是具足一切殊胜之自力清净他起之身与智慧等，与原始基位之安住法性大平等无有差别之故，是为究竟本来清净之解脱处。而修持之方式也与确定真实之安住，超越破立、系缚与解脱之二义，并于彼中串习相符。如是，圣者观世音菩萨云：“已来与未来，一切诸佛陀，所行唯一道，是故胜佛子，皆悉唯一勤，是故自他换，次第发愿行，修心之后乃，依于速道咒，依此而修持，尤其胜义谛，修菩提心之，次第心品类，于诸怛特罗，如是薄伽梵，所说而修持，此之定解亦，心之秘密者，自性即光明，于彼显空二，称作本来成。”于彼，以法与法性，双运之差别，本体自性与，大悲而安立，基位三智慧，以及彼等之，本体与光芒，及力而分判，三身之认识，于彼亦以基、道、果三时而分。其中，原始基位法界，是为离戏之本来清净。总基缘起如幻，于基现大光明中作认识。于何者瑜伽行经中，本体自性作辨别，可爱与不可爱作辨别之缘起二者。
English
It is the same as saying that the three Kayas of wisdom of the ground are inherently present. The interdependent arising of pure and impure other-powered phenomena, like illusions, touches the essence of the meaning at the root of the extremely subtle interdependent arising spoken of in the two doors of liberation and delusion from the power of the spontaneously accomplished ground appearance. The root of untrue conceptualization, the clinging to the two selves, and all the impure other-powered cyclic existences, including the deluded appearances and deluded clinging that arise from it, are like hair and the appearance of two moons, without any basis, and therefore have never existed in reality, so they are characterized by cessation or non-existence. Such a basis of delusion, together with deluded clinging, is the pure empty ground in the expanse, the self-power of the pure other-powered Kayas and wisdoms, etc., which possess all perfections, and is ultimately the actual place of liberation of primordial purity, since it is inseparable from the great equality of the nature of reality, the original ground. The way to practice the path is also in accordance with establishing the two meanings of the true state, beyond negation and affirmation, bondage and liberation, and becoming familiar with it. As the son of the Buddhas, the boundless Other-Benefit said: "The path traveled by all the Buddhas who have come and will come is the same, therefore the supreme sons of the Buddhas also strive as one to make it their own. Therefore, after training the mind in the order of exchanging self and other, aspiring and entering, rely on the secret instructions of the quick path of mantra to practice, and especially the ultimate meaning, the stages of meditating on the mind of enlightenment, in the mind categories, in all the Tantras, meditate as the Bhagavan said. The certainty of this is also the secret of the mind, whose nature is clear light, and the two aspects of appearance and emptiness are called primordial accomplishment." There, also, with the distinction of the union of phenomena and reality, the essence, nature, and compassion are established, as well as the three wisdoms of the ground, and the distinction of the essence, radiance, and power of each of them, the recognition of the three Kayas, and there also, they are distinguished by the three times of ground, path, and result. Among them, the original ground, the realm of phenomena, is primordial purity, free from elaboration. The general ground, interdependent arising, is like an illusion, and is recognized as the great ground appearance. In whatever Yogic Conduct scripture, the essence of self is distinguished, and the two interdependent arisings of the pleasant and the unpleasant are distinguished.
Chinese
如是说。若能善知此理，则波罗蜜多乘之深奥要诀，皆汇集于此决定秘密乘中，一切内在矛盾的戏论皆可断除。因此，对于所说的遍计所执、依他起和圆成实这三种自性的安立，通过相互结合来理解此义。因为中观宗的论典中也说，如果不依赖名言，就无法证悟胜义谛，并且也作了这方面的论证。由此可知，三种自性的要点，与一切怙主弥勒菩萨的善说相符，所说安立没有错谬。而且，在胜者之母（般若经）中，对于色等一切法，以法性、遍计和分别来分为三类，其意义也正是在此。因此，那些将般若经的意义视为衡量标准的人们，如果脱离了这种名言安立，就会离意义越来越远。然而，在真谛的安立中，后两者（依他起和圆成实）是后者，另外两个（遍计所执）是另外的。对于这种情况，大多数人都在争论。因此，对于中观派来说，虽然在安立世俗的方式上不尽相同，但在阐述远离戏论的胜义谛时，并没有差别。如果胜义谛之外还有其他存在，那么由于相互依存的关系，这个“一”如果是中观的自性，那么那个“其他”就会变成边见。总之，一切佛陀的教言，都是以前者的隐藏意义由后者来阐明。因此，无论高低乘有多少，都只是在经论和口诀的隐藏意义的安立上有所不同。虽然在直接显示的意义上有很大差异，但在最终的意义上并没有差异。因此，印度圣贤的论典，有的说有很大差异，有的说没有差异，这都是他们的意图所在。然而，在这雪域，对于这种差别没有很好地理解，反而认为坚持自己的观点并反驳他人的观点是一种特色。同样，对于乐空、宗派和密咒的二种次第的区分和归纳等，在没有很好地理解的情况下，就进行了许多辩驳。因此，不要依赖文字，而要依靠依于意义的口诀，以此了知能使一切佛语无有矛盾的建立之理。