English
All wisdom being clear is vast. With such meaning, all outer and inner dharmas are clear in that very state. For example, the power to bless white cloth into red lies in madder, so because it is blessed into red, it is said to be blessed. The term "directly perceived" means that the three kinds of realization depend only on the verbal expressions of the Sugata's teachings and the guru's instructions. One should gain confidence in understanding the meaning of the teachings and instructions. However, it is not that one does not rely on the teachings and instructions; rather, one directly realizes the meaning indicated by the teachings and instructions without error. This direct realization of the meaning without error is not merely established as the wisdom of hearing and the wisdom of thinking; one meditates on the meaning of hearing and thinking. The result of the wisdom of meditation, in the last of the four direct perceptions, is the self-aware direct perception, like adding water to water, dissolving without observer or observed, spontaneously accomplishing realization. With that realization, all dharmas of samsara and nirvana, or objects and mind, spontaneously accomplish following the three reasons. The complete purification of the consciousness of grasping and being grasped is called complete realization. Mere realization is also present in the lower vehicles, which is merely taking the general meaning as an object of mind. Here, the word "complete" means that the absence of observer and observed is complete realization, hence it is called "complete." Or, it is called "complete" by inferring from the lower vehicles. The four kinds of realization shown above are the all-equal, complete great king. The term "all-equal, complete great king" means that the realization of the meaning of all dharmas of samsara and nirvana, conditioned and unconditioned, vessel and essence, being primordially inherent, is manifest. All dharmas are complete in the three kayas of body, speech, and mind without exception: appearance is complete as body, absence of inherent existence is speech, and non-duality is complete as mind, thus overcoming the two extremes. Because it is unceasing, it overcomes the extreme of emptiness. Because it is unfixated, it overcomes the extreme of substantiality. Because these two are also non-dual, even subtle terms of partiality do not remain, hence it is called great. The reason for purity and equality is: the lower vessel, essence, and streams are all purified and realized. Here is the reason for purity and equality: the four realizations are the very nature of this continuum, so at the time of realization, the consciousness of grasping and being grasped does not remain, so all dharmas are pure in the mind, hence samsara
Chinese
由于过去器情世间的一切法皆自明于心之智慧，如前文以身语所示之理。于此，唯有身与智慧，外境五大转化为五部之母。虚空为一切法之自性，虽住于明澈且能开悟之体性中，然因其本性清净，故过失自然不生，是为“普贤王母”之名。于中劫之一，恒常稳固而不变。器情世间的一切法，以及草木森林果实等，皆为使其成熟之自性，乃刹那间开悟之境。心之法性，明澈为自生智慧，远离能所显现或显空等一切执着，虽为一切之所依，然亦无彼之执着，是为平等性之界。仅是事物之显现，因命名而称之为佛眼。水大，于中劫之一，器情世间的一切事物皆不分离，且具有使其从上往上增长之自性，于心之界中显明，安住于成为一切平等性之法之生者，是为母玛玛吉之自性。火大，于中劫之一，焚烧一切事物而使其明澈，草木果实成熟之自性，于心中任运成就，显空无别。母白衣母，是不住于二边之名。风大，于中劫之一，动摇之自性于心中显明，显空无别，是为母度母，能从上往上增生所化之众。此乃五大清净为处所。情清净者，五蕴清净为五部。即八识聚于心中显明，远离显空之一切边，平等性，因离事物而无生灭，是为金刚部不动佛。色蕴于心中显明，显空无别之自性，不灭而自显，是为毗卢遮那佛，是不灭而显现之名。受蕴，苦乐舍三者于心中显明，平等性，虽无分别然能满足所需所欲，是为宝生部，义
English
Because all phenomena of the past container and essence realms are self-manifest in the wisdom of the mind alone, as demonstrated above by the reasoning shown in body and speech. Here, only the body and wisdom, the five great elements of the external realm are purified into the five mothers of the families. Space is the nature of all phenomena, although it dwells in the nature of clarity and enlightenment, because its nature is pure, faults do not arise naturally, and it is named "Samantabhadrī." For one intermediate kalpa, it is constant, stable, and unchanging. All phenomena of the container and essence realms, as well as plants, forests, fruits, etc., are the nature that makes them mature, which is the moment of enlightenment. The Dharma nature of the mind is clear as self-arisen wisdom, and it is free from all attachments to appearance and emptiness, or appearance and emptiness, etc. Although it is the basis of everything, it does not have attachment to it, which is the realm of equality. It is merely the appearance of things, and it is named Samantabhadrī. The water element, for one intermediate kalpa, all things of the container and essence realms are not separated, and it has the nature of making them grow from above, manifesting in the realm of the mind, and abiding as the producer of all the laws of equality, is the nature of the mother Māmakī. The fire element, for one intermediate kalpa, burns all things and makes them clear, the nature of ripening plants and fruits, spontaneously accomplished in the mind, is the inseparability of appearance and emptiness. Mother White-Clad, is the name of not abiding in the two extremes. The wind element, for one intermediate kalpa, the nature of movement is clear in the mind, the inseparability of appearance and emptiness, is the mother Tārā, who can increase the disciples from above. These are the five elements purified as places. The essence is purified, the five aggregates are purified as the five families. The eight aggregates of consciousness are clear in the mind, free from all extremes of appearance and emptiness, equality, because it is free from things, there is no birth and death, it is the Vajra family, Akṣobhya. The aggregate of form is clear in the mind, the nature of the inseparability of appearance and emptiness, unceasingly self-appearing, is Vairocana, the name of unceasingly appearing. The aggregate of feeling, the three of pleasure, pain, and equanimity are clear in the mind, equality, although there is no discrimination, it fulfills the needs and desires, it is the Ratna family, meaning
Chinese
具足功德之相，珍宝生起。 识蕴广大，小大无量，三者于心中显现，显空无别之自显不灭，以二谛之方式显现，是离偏袒且无边际，故为显现无边。 行蕴，五十一行于心中显现，显空无别之平等性，自显不灭，一切义成就故，为有义成就。 清净之流是中间之八识聚，以器情之关联称为流。 又，其以五智清净之故，五门之识任运成就，无有境与有境。 仅是不灭，离能见所见等。 无染污之自性显现为自生之智慧，故为成所作智。 意之识，明分即显空无别，于心性中显现，故一切法无自性是胜义谛。 智不灭而显现是世俗谛，个别了知之智慧。 彼时，烦恼意之我执清净，无有自他或偏袒，是平等性智。 阿赖耶识于错乱注视之时，轮回不灭，此处错乱清净，心之自性显现，如镜之智慧，明而无灭。 如是彼四清净于处所，如是转变，真实义之阿赖耶显现，是法界智。 如是器情诸流，本来自清净之自性，瑜伽现前，是名为了悟。 木者，总摄其他，平等二者与超胜之平等二者。 所谓平等二者，就胜义谛而言，一切法不生不灭无生而平等是胜义谛。 就世俗谛而言，一切法由因缘和合而生，如幻而平等是世俗谛，与经部之论典相符。 那么，为何需要在果位的此处宣说呢？ 这是为了显示劣慧者次第进入，以及彰显果位乘之殊胜。 超胜之平等二者是：胜过以上二者，世俗不灭而仅是显现之时，蕴、界、处显现为天与天女。
English
Possessing the characteristics of merit, the arising of precious jewels. The aggregate of consciousness is vast, immeasurable in size, and the three appear in the mind. The non-duality of appearance and emptiness, the self-appearance that does not cease, appears in the manner of the two truths. It is free from bias and limitless, hence the endless appearance. The aggregate of formation, the fifty-one formations appear in the mind. The non-duality of appearance and emptiness, the equality itself, the self-appearance does not cease, and since all meanings are accomplished, it is the accomplishment of meaningfulness. The pure stream is the eight aggregates of consciousness in between, called stream because of the connection between container and content. Moreover, since it is purified into the five wisdoms, the five sense consciousnesses are spontaneously accomplished, and there is no object or subject. Merely not ceasing, it is free from seer and seen, etc. The very absence of attachment appears as self-arisen wisdom, hence it is the wisdom of accomplishment. The consciousness of mind, the very clarity is the non-duality of appearance and emptiness, appearing as the very nature of mind, hence all phenomena are without self-nature, which is the ultimate truth. Wisdom appearing without ceasing is the conventional truth, the wisdom of individual discernment. At that time, the afflicted mind's clinging to self is purified, without self or other, or bias, it is the wisdom of equality. When the alaya consciousness looks towards delusion, samsara does not cease, but here delusion is purified, the nature of mind appears manifestly, the mirror-like wisdom is clear and without cessation. Thus, those four purified in their places, having become so, the true alaya of meaning manifests, which is the wisdom of the dharmadhatu. Thus, the container, content, and streams are from the very beginning the nature of purity, the yoga manifests, which is called realization. The word "tree" gathers others, the two equalities and the surpassing two equalities. The two equalities are: in the ultimate sense, all phenomena are equal in that they are unborn, unarisen, and without origination, which is the ultimate truth. In the conventional sense, all phenomena arise from causes and conditions, interdependent, and equal as mere illusions, which is the conventional equality, in accordance with the sutra teachings. Then, why is it necessary to explain it here in the context of the result? This is to show the gradual entry of those with inferior intellect, and to highlight the excellence of the resultant vehicle. The two surpassing equalities are: surpassing the above two, when the conventional does not cease but is merely appearing, the aggregates, elements, and sense bases appear as gods and goddesses.
Chinese
胜过经部的世俗谛啊。胜义平等是自生之智慧。与五智平等，胜过经部。清净三者与超胜平等二者，意义上虽无差别，然以续部经典为例，各种术语各自的功德或果报，或清净现前者，即是“普贤坛城”。如是说。以蕴、界、处等所说之四种觉悟，衡量清净三者与平等四者，由觉悟颠倒分别之坛城，迷乱显现之自性而得清净。诸法之真如不灭是身，不缘是智慧之坛城，了知本初清净而安住，身与智慧之外，微细之迷乱亦不存，故名普贤。证悟自性之界，是任运成就普贤之界。如是证悟之瑜伽士，“行持二大积聚转变”。如是说，以普贤之界显现，行持不灭之诸法，不灭是福德之积聚，不缘是智慧之积聚。此亦无别，故刹那间任运成就，故为大。另，大者，是与经部师有别。因果无别，且根本清净，故非自显现，离刻意造作。从先前已行，进入后修之方式。此前已显示知因之体性，具足见解后，方可入缘而修。如是说。修行者，谓“支分不缺，资具圆满”等。总的来说，为使修行之瑜伽士，见行定三者融合，故宣说彼等。其中，密咒之五支，谓从殊胜上师处，次第领受诸灌顶而圆满。由此具足誓言，乃至微细之誓言亦不亏损。其后，于三摩地修习纯熟之时，根本字之座不亏损，字之三摩地明晰不亏损，由此于手印中明晰，由此于身大印中明晰不亏损，是为密咒之五支。又，此处是修持殊胜成就，故较前五者更殊胜。次第灌顶