Chinese
难道有什么特别的错误吗？上面所说的是最终道路的显现。这里因为显示佛的体性，所以说一和多。一般来说，轮回和涅槃的一切法，自生智慧自明，名言上称为大自在任运成就。就像虚空中彼此不成立处所一样，这个比喻说明自生智慧不依赖任何事物而显现，但即使在那之中也没有执着，这就是不离一边的尽头。菩提心自显的智慧本身，在任何地方都不成立，却任运成就为一切的体性，因此对六道众生也显现各自相应的景象。对低劣的道路显现低劣，对高上的道路显现高上，无论什么都显现。而且，这样各自不混杂地显现，就像天人不会显现地狱的景象一样。对此，经中广说：以不混杂的大方便解脱，无缘安乐逝者自性融入法界，与四时诸佛平等进入。因此，一切都是自显，所以远离一边的执着。体性在任何地方都不成立，所以远离多边的执着。这两者虽然在语言名言上依次存在，但体性无别，同时任运成就，而且在那之中也没有执着，这就是最终的。对于这样的意义，远离有边的执着，在任何地方都不成立。远离无边的执着，无论什么都自显。远离两边，在中间也没有成立的状态中，因为超越了生灭、忆念、分别、常断、来去等一切边，所以体性不可指示，一切法任运成就。自显的自生智慧，如实地显现，因为意义深刻，所以称为如来。三界的一切法，圆满为果位法身和智慧，所以称为正等觉。细微的所知障也已清净，两种智慧增长，所以称为佛。一切行境完全清净，所以称为普贤，这是以无二的能依所依的理由，在一切处自显。
English
Is there some particular error? What is shown above is the appearance of the ultimate path. Here, because the essence of the Buddha is shown, it is said to be one and many. In general, all phenomena of samsara and nirvana, the self-arisen wisdom is self-luminous, and in terms of terminology, it is called the great self-existing spontaneously accomplished. Just as there is no mutual establishment of places in the sky, this example shows that self-arisen wisdom is clear without relying on anything, but even in that, there is no grasping, which is the non-separation from the extreme of oneness. The very self-appearing wisdom of the mind of enlightenment, which is not established anywhere, is spontaneously accomplished as the essence of all, so it appears to each of the six realms as a corresponding appearance. To the lower path, it appears lower, to the higher path, it appears higher, whatever appears. Moreover, the appearance of each without mixing is like the non-appearance of the hellish appearance to the gods. Furthermore, it is extensively stated: Through the great unmixed means of liberation, the Sugata, free from objectification, comprehends the essence of reality, and enters equally with all the Buddhas of the four times. Since everything is self-appearing, it is free from the extreme of oneness. Since the essence is not established anywhere, it is free from the extreme of many. Although these two exist sequentially in terms of words and terminology, the essence is inseparable, spontaneously accomplished simultaneously, and there is no grasping in it, which is ultimate. For such a meaning, it is free from the extreme of existence, not established anywhere. It is free from the extreme of non-existence, everything is self-appearing. Free from both extremes, in the state where there is no establishment even in the middle, because it transcends all extremes such as birth, cessation, memory, thought, permanence, annihilation, coming, and going, the essence is indescribable, all phenomena are spontaneously accomplished. The self-arisen wisdom of self-appearance, the suchness, is manifested, and because the meaning is profound, it is called Thus Gone. All the phenomena of the three realms are perfected as the fruit, body, and wisdom, so it is called perfectly complete. Even the subtlest obscurations of knowledge are purified, and the two knowledges are increased, so it is called Buddha. All activities are completely purified, so it is called Samantabhadra, which means that everything is self-appearing everywhere by the reason of the inseparability of the agent and the object. The way in which knowledge arises without ceasing is that if there is no dualistic appearance, sentient beings are not seen, so there is no benefit for others.
Chinese
如果这样想，就显示了调伏对象所知的方式，即“彻底清净颠倒的分别”。意思是说，轮回涅槃或者器情的一切法中，自显不灭之法性的所有事物，都是唯有自证的缘故。境也是觉，有境也是觉。显现空性等等一切都是自证的缘故，没有境和有境，因为在无二的智慧中，由于不了解这一点，迷惑者们将器情等等执着为二，这都是颠倒的分别。以颠倒分别的相续，颠倒分别前后显现为因果，这就是遍计所执的无明，也就是突发的能取所取二执。由那个根本所产生的我执而显现的五种烦恼，就是烦恼障。那些见修二者的粗细以及细之又细的执着也都是清净的。清净的方式是，共同的乘是通过无数三大阿僧祇劫来修习，在资粮道中积累资粮，完全清净的善业是道的根本或体性，因此能摧毁不相应的恶业，使其不复存在，这就是大资粮道，也就是见到化身的容颜。在加行道中，修习法和补特伽罗的无我，在见道中，证悟胜义谛，脱离轮回的怖畏，这就是烦恼障的清净。证悟无我，见到共同的受用身。在修道和究竟道中，修习粗细的所知障，在十地相续的最后，清净细微的所知障，从而成佛。以真实不虚的世间智慧成办调伏对象的利益，这就是境和有境。这里，按照此乘的宗义，同时清净三种障碍。上根者在证悟见解之时，由于证悟一切法为自生智慧，因此二取清净。就像黑暗转为光明一样，业障显现为自生智慧，因此不执着于所断，自然清净。因此，在自生智慧的体性中，不执着于自他，因此我执清净。由于不执着于境和有境，因此烦恼清净。所知障是对见修的执着，这里，见
English
If one thinks like that, it shows the way of knowing the objects to be tamed, that is, "thoroughly purifying the inverted discriminations." It means that in all the dharmas of samsara and nirvana or containers and contents, all things with the nature of self-appearance not ceasing are only for the sake of self-awareness. The object is also awareness, and the subject is also awareness. All appearances, emptiness, etc., are for the sake of self-awareness, so there is no object and subject, because in the non-dual wisdom, due to not understanding this, those who are deluded grasp containers and contents, etc., as two, which are all inverted discriminations. With the continuum of inverted discriminations, the prior and later inverted discriminations appear as cause and effect, which is the ignorance of complete imputation, that is, the two sudden graspings of grasper and grasped. The five afflictions that appear from the self-grasping produced by that root are the afflictive obscurations. Those coarse, subtle, and extremely subtle conceptions of view and meditation are also purified. The way of purification is that the common vehicle is practiced for countless three great kalpas, accumulating merit on the path of accumulation. Completely pure virtuous actions are the basis or essence of the path, so they destroy the incompatible black actions and make them non-existent. This is the great path of accumulation, that is, seeing the face of the emanation body. On the path of preparation, one practices the selflessness of phenomena and persons, and on the path of seeing, the ultimate truth is realized, and one is separated from the fear of samsara, which is the purification of the afflictive obscurations. Realizing selflessness, one sees the common enjoyment body. On the path of meditation and the final path, one practices the coarse and subtle cognitive obscurations. At the end of the ten bhumi continuum, one purifies the subtle cognitive obscurations and becomes a Buddha. Accomplishing the benefit of the objects to be tamed with true and infallible worldly wisdom, this is the object and subject. Here, according to the tenets of this vehicle, the three obscurations are purified simultaneously. When those with the highest faculties realize the view, since they realize all dharmas as self-arisen wisdom, the two graspings are purified. Just as darkness turns into light, karmic obscurations become clear as self-arisen wisdom, so one does not cling to what is to be abandoned, and it is naturally purified. Therefore, in the nature of self-arisen wisdom, one does not cling to self and other, so self-grasping is purified. Since one does not cling to object and subject, the afflictions are purified. The cognitive obscuration is the clinging to view and meditation as supreme. Here, the view
Chinese
不以执着为目标而修持，是自性清净。譬如，铁的刮刀、银的刮刀和金的刮刀，依次打磨，依次耗尽，这是下乘的宗义。如果同时一次性打磨，同时耗尽，这是此乘的规矩，上师善逝如是说。极清净。因此，清净之理，若在基上存在，一次清净也会复发，如水的浑浊一般。若基上不存在，因观察之力而突然显现，则此清净是究竟的佛。从智慧界不异于他。所谓佛的自性，自证自生的智慧是，从光明不灭的角度称为智慧。远离一切边际，安住于自显现之基的自性中，称为界。二者无别，即是自证的智慧，是诸佛的自性。三界的一切众生也不异于此，除了证悟与未证悟的差别外，无有大小之别，普贤如是说。以大悲相联结。所谓界与智慧无别，是诸佛的心，遍及一切有情无情之法，称为悲。此即是无二的大悲，一切所化能化，在界与智慧的体性中无别。那么三界如何迷乱呢？从自己邪念的基上未成立，迷乱是突然显现的，如镜子的污垢和天空的云彩一般。仅仅是分别念遮蔽了自生的智慧，譬如把父亲当作仇人一般。关联是说，此大悲怀摄一切高低之所化，无有能遍所遍而遍及一切，以及没有清净不清净而执着能化所化二者，因此三者成立。因此称为大悲。如此之意，也以愿力的力量而扩展。因此，三种大悲也是大悲的妙力自显现。此即是内密三乘的大悲之体性。以此为因。知晓六道一切时处。譬如，镜中显现影像一般。
English
Without aiming at clinging in meditation, it is self-purification. For example, if an iron scraper, a silver scraper, and a gold scraper are polished in sequence, they are exhausted in sequence, which is the doctrine of the lower vehicle. If they are polished simultaneously at once, they are exhausted at once, which is the custom of this vehicle, as said by the Lama Sugata. Utterly pure. Thus, the way of purification is that if it exists on the ground, even if it is purified once, it will reappear like the turbidity of water. If it does not exist on the ground, it appears suddenly due to the power of investigation, then that purification is the ultimate Buddha. Not different from the realm of wisdom. That which is the essence of the Buddha, the self-knowing, self-arisen wisdom, is called wisdom from the aspect of clarity and non-cessation. That which is free from all extremes and abides as the essence of the basis of self-appearance is called the realm. The inseparability of these two is self-knowing wisdom, which is the essence of all Buddhas. All sentient beings of the three realms are also not different from that, except for the difference between realization and non-realization, there is no difference in size, as said by Kuntuzangpo. Connected by great compassion. That which is the inseparability of the realm and wisdom is the mind of all Buddhas, and that which pervades all phenomena of matter and consciousness is called compassion. That is also called the great compassion of non-duality, where all those to be tamed and those who tame are inseparable in the state of realm and wisdom. How then are the three realms confused? Confusion that is not established from the basis of one's own wrong thoughts appears suddenly, like the tarnish of a mirror and the clouds of the sky. Merely conceptualization obscures self-arisen wisdom, like considering one's father as an enemy. The connection is that this great compassion holds all those to be tamed, high and low, and pervades all without a pervader or pervaded, and because it does not possess the grasping of those to be tamed and those who tame as pure or impure, therefore the three are established. Therefore, it is called great compassion. Such intention is also extended by the power of aspiration. Therefore, the three great compassions are also the self-appearance of the play of great compassion. That itself is the essence of the compassion of the three Inner Tantras. By that cause. Knows all the abodes of the six realms at all times. For example, like the appearance of images in a mirror.
Chinese
未证悟法身菩提心的所有众生，因为没有动摇，所以没有作为对境，从无始至无终的调伏对象六道众生的一切事业，以及六道众生所处之地的最低劣的虫类，没有遗漏地全部知晓。不是依次经历，而是在一瞬间同时知晓所有存在。什么是遍知，什么是智慧。智慧是什么，什么是遍知。同样，慈悲和事业全部任运自成，除了所有调伏对象之外没有其他的，这就是如所有智。从能知所知的分别念中解脱出来，就是如实智。又说，没有分别念而自明。这样特别宣说。导师普贤王如来为了开启智慧的眷属而宣说。秘密心髓真实性确定中，《金刚安布秘密誓言》在章节开头已经讲述。第九品以口诀次第讲述。现在进入第十品。连接章节之间的界限是：第九品讲述了坛城、进入和功德等，接着是进入之后的内容。这里坛城在前面已经展示。灌顶的实际内容在第十品展示，是为了防止开启智慧的眷属后代人擅自进入。大悲心扰乱了续部，收紧了教言，隐藏了口诀，因为依赖于金刚上师。第十品灌顶的讲述历史是：之后，世尊大喜悦，词语的紧接着是指第九品结束之后。意义的紧接着是指第九品金刚上师和弟子进入完成之后，因为灌顶，所以说之后。世尊大喜悦普贤王如来如前所述。国王布施是：上师将通往道路等法的权力授予下属，这是布施法的受用。因为布施而掌握权力，所以称为国王。在最初的时候，获得暖相的金刚上师依靠粉末坛城，对具有信心的弟子，凭借缘起聚合的力量进行灌顶，这就是灌顶的种子。