English
In short, the essence of all appearances and minds is the state of being enlightened from the very beginning, the nature of reality that is pure from the outset. As the object of wisdom, various plays of the mind manifest and dominate, all of which are the self-appearing wisdom itself, because wisdom itself is employing wisdom. Therefore, the continuity of thoughts that grasp at self and other, and that manifest as the five poisons of affirmation and negation, are all plays of wisdom, and thus are primordially completely pure, the supreme of the unsurpassable vehicle. As stated in the *All-Creating King*: "Desire, hatred, and delusion also arise from the path of great enlightenment. All five qualities of conduct are also said to be the adornment of the realm of reality." And: "Without thinking or practice, in accordance with the Dharma, wisdom arises from conceptual thought itself." And: "How all memories, awareness, and thoughts are, recognize them as the meaning of the uncreated All-Creating One." Second, there are six points to explaining that the nature of reality is inexpressible: Explaining that the result of the four vehicles inevitably arising is the unsurpassable vehicle; explaining that all phenomena are illusions without inherent existence; explaining that the teacher and the teachings are immutable, but for the sake of taming beings, teaching according to what is appropriate; explaining that the essence of the secret nature is the basis for all vehicles; explaining that it is the general commentary on all sutras and tantras; explaining that all of this is merely the imputation of names and words, and nothing is established in reality. The first is that the four vehicles previously taught inevitably arise from their respective opposing sides, the suffering of samsara and the inferior vehicles, and so on. The ultimate result of these inevitable arising is that one encounters the unsurpassable vehicle, the Great Perfection of self-nature, and realizes the nature of reality that transcends acceptance and rejection, effort and practice, and abides in the state of enlightenment, the fruit of one taste of reality. As stated in the *All-Creating King*: "The nine vehicles of self-nature spoken by the teacher are also the path to the Great Perfection of self-nature. Having realized this nature of reality without acceptance or rejection, one abides as it is, with self-nature spontaneously accomplished. Without going or coming, it pervades everywhere." The second is that if a yogi who has correctly understood the meaning of reality examines the phenomena of samsara and nirvana with wisdom, then from the state of reality without inherent existence, the way phenomena appear manifests in various ways due to conditions, just like the illusions and magic of the sky.
Chinese
应当通过彩虹和影像等比喻来理解。如《三摩地王经》中说： “犹如虚空中，少许无云翳，刹那间便生，云之轮辐等，生已复坏灭，无有云轮等，最初从何生，应善观彼处，一切诸法亦，应如是了知。犹如众多人，聚集会合处，幻师作幻术，化现种种物，如马象车乘，于彼皆非真，然其相显现，一切诸法亦，应如是了知。犹如晴空中，明月朗然升，清净水中现，月影亦明现，然水月虚空，无有坚实性，一切诸法亦，应如是了知。犹如夏日中，日正当午时，行人渴所逼，见热气腾涌，妄执为水聚，若往细观察，水性全非有，一切诸法亦，应如是了知。” 又如《树皮经》中说：“如于明镜面，显现面容已，如是无自性，树皮应知法。” 如是，一切法虽无自性而显现，显现之时即知是无任何体性的幻化。 第三，如普贤王如来，是二利任运成就的究竟佛陀的行境，由于恒时安住于三身不离，因此不会完全入于寂灭。其圆满的教法也不会隐没，因为安住于三时无有变迁的自性之故。 如是《金光明经》中也说：“佛陀不会完全入于寂灭，法也不会隐没。” 佛陀三身的自性是常恒的，即是常住的。如《三身教经》中说：“法身是自性之常。报身是相续之常。化身是不间断之常。” 又如《宝性论》中说：“法自在已摧伏死主魔，无有自性故，世间怙主常。” 又如《入中论》中说：“寂灭身如如意树般显现，
English
It should be understood through examples such as rainbows and reflections. As it says in the Samadhiraja Sutra: "Just as in the sky, with little cloudiness, in an instant, wheels of clouds arise, and having arisen, they disintegrate, and there are no wheels of clouds. From where did they arise in the beginning? You should look at that. Know all phenomena in the same way. Just as in the midst of many people, illusionists conjure up forms, creating various horses, elephants, and chariots, there is nothing untrue in that appearance. Know all phenomena in the same way. Just as when the sky is clear and the moon rises, its reflection appears in a clear lake, yet the water moon is empty and without essence. Know all phenomena in the same way. Just as in the summer, at midday, beings tormented by thirst see mirages shimmering as masses of water, but upon investigation, there is no water at all. Know all phenomena in the same way." And as it says in the Kashyapa Sutra: "Just as on the surface of a mirror, the reflection of a face appears, so, Kashyapa, know all phenomena to be without inherent existence." Thus, all phenomena, though appearing without inherent existence, are known as illusions that, at the very moment of appearance, are not established as any entity whatsoever. Third, like Samantabhadra, who is the ultimate Buddha's sphere of activity, spontaneously accomplishing the two benefits, he abides in the three kayas inseparable at all times, and therefore does not fully pass into nirvana. All of his teachings, which are perfect, will also not disappear, because they abide in a nature that does not change in the three times. As it is said in the Golden Light Sutra: "The Buddha does not fully pass into nirvana, and the Dharma will not disappear." The nature of the three kayas of the Buddha is eternal, that is, it is permanent. As it says in the Sutra on the Three Kayas: "The Dharmakaya is the permanence of essence. The Sambhogakaya is the permanence of continuity. The Nirmanakaya is the permanence of non-cessation." And as it says in the Uttaratantra: "The Lord of Dharma has conquered the Lord of Death, and because he is without essence, the Protector of the World is eternal." And as it says in the Madhyamakavatara: "The peaceful body is clear like a wish-fulfilling tree,
Chinese
就像如意宝珠一样，没有分别念，为了众生解脱，为了世间富裕而恒常存在。如是说。其中，法身和报身在大多数经论中被认为是恒常的。而化身，就像水中的月亮一样，虽然显现于众生面前，但其自性在被调伏者面前并未成立，因此被认为是超越恒常与无常的法性，唯有此法性才是恒常的。如是，三身无有聚散，本体无有变异，然而，从其本体中自然成就的化身，如十二事业般显现，使未证悟实相的众生得以成熟和解脱，为了调伏众生，与各自的显现相符的化身自然显现，在完成利生事业的最后示现涅槃。如《宝性论》所说：所化有情界，以及调伏方便，所化有情界，调伏之事业，彼之境与时，胜者恒常成。《金光明经》中说：诸佛世尊不可思议，如来之身是常住，为利有情诸众生，示现种种之色相。如是。第四是主要宣说增上戒学之律藏。《经庄严论》中说：堕罪与生起，以及还净和，决定生起及，补特伽罗与，制立与差别，以及种种决定，故说为律藏。如是。主要宣说增上心学之经藏。《经庄严论》中说：处所及体性，以及法义说，故说为经藏。如是。主要宣说增上慧学之阿毗达磨藏。《经庄严论》中说：为令现观及，再三与胜伏，证悟故说为，阿毗达磨法。如是。主要宣说沐浴和洁净等身语誓言的事部（梵文：Kriyā）。像行为和见解瑜伽一样修持以证得佛果的行部（梵文：Upā）。身语行为只是辅助，主要宣说心的修持的成就部（梵文：Yoga）。主要宣说生起次第的父续，如胜乐金刚等。主要宣说圆满次第的母续，如密集金刚等。宣说自性无二
English
Like a wish-fulfilling jewel, without any conceptualization, it constantly exists for the liberation of beings and for the prosperity of the world. Thus it is said. Among these, the Dharmakaya and Sambhogakaya are considered permanent in most scriptures. However, the Nirmanakaya, like the moon in water, although appearing to beings, its own nature is not established in the eyes of those to be tamed. Therefore, it is considered to be the nature of reality that transcends permanence and impermanence, and only this nature is considered permanent. Thus, although the three bodies are inseparable and their essence is immutable, the spontaneously accomplished Nirmanakaya emanates from within them, like the twelve deeds, maturing and liberating sentient beings who have not realized the true nature. For the sake of taming beings, the Nirmanakaya appears naturally in accordance with their individual perceptions, and ultimately demonstrates passing into Nirvana after accomplishing the benefit of beings. As stated in the Uttaratantra: 'The realm of beings to be tamed, and the means of taming, the actions of taming the realm of beings to be tamed, the place and time of that, the all-pervading one constantly abides.' In the Suvarnaprabhasa Sutra, it says: 'The Buddhas, the Bhagavat, are inconceivable, the Tathagata's body is permanent, for the benefit of all sentient beings, they show various forms.' Thus it is. The fourth is the Vinaya Pitaka, which mainly teaches the training of higher discipline. In the Ornament of the Sutras, it says: 'Transgressions and arising, as well as restoration and, definite arising and, the individual and, precepts and distinctions, as well as various determinations, therefore it is called the Vinaya.' Thus it is. The Sutra Pitaka, which mainly teaches the training of higher mind. In the Ornament of the Sutras, it says: 'Places and characteristics, as well as the meaning of Dharma, therefore it is called the Sutra.' Thus it is. The Abhidharma Pitaka, which mainly teaches the training of higher wisdom. In the Ornament of the Sutras, it says: 'For the sake of direct perception and, repeatedly and overcoming, for the sake of realization, it is called the Abhidharma.' Thus it is. The Kriya Tantra, which mainly teaches the vows of body and speech, such as bathing and cleanliness. The Upā Tantra, which practices like conduct and view yoga to attain Buddhahood. The Yoga Tantra, where bodily and verbal actions are merely aids, and the meditation of the mind is mainly taught. The Father Tantras, which mainly teach the generation stage, such as Yamantaka. The Mother Tantras, which mainly teach the completion stage, such as Guhyasamaja. Teaching the non-duality of nature
Chinese
如秘密集续和吉祥真实等。十方诸佛的无量刹土中，所有被广为称颂为殊胜之法的，都源于秘密心髓、实相大圆满的自性。因此，所有成就的究竟和心髓的意义都汇集于大圆满。如《普贤密意根本续》所说：总集别集一切集，自性大圆满中集，此乃一切之精髓，无有不集于此处。第五，一切法的实相自性秘密心髓，是三藏和六续部的根本，因此也是生处。由于汇集了意义的心髓，它安住于确定之基础和所确立之境。此乃一切之确定者。如《普贤密意根本续》所说：三藏一切续一切，自性心髓集于此，经续一切之总释。第六，如是宣说了五乘之决定者，以及所决定之境，即包含显有轮回涅槃的一切法，实际上没有成立，只是假名而已。如经部所说：善现，一切法皆是假立之名言，自性中无有成立。谁安立呢？是人天导师佛陀，为了与未断显现的世俗谛之义暂时相符，将轮回和涅槃、蕴、界、处等，安立为名言而宣说。目的是为了以智慧证悟意义之实相。如是，在安立名言而宣说之时，名言并无实体。如说虚空之时，名言本身在虚空界中并不成立。身体和心中也没有虚空之名言。因为无论从何处也无法找到虚空之名言，所以没有实体和可执之处。它与虚空之义无别，因此，即使以智慧将一切法安立为名言，也应知其自性在名义任何处皆无成立。如《三摩地王经》所说：犹如某人
English
Such as the Guhyasamaja Tantra and the Shri Hevajra, etc. In the immeasurable Buddhafields of the ten directions, all that is widely renowned as the sacred Dharma emanates from the essence of the secret core, the nature of the Great Perfection of reality. Therefore, the ultimate of all attainments and the meaning of the heart essence are gathered into the Great Perfection. As it is said in the Kunje Gyalpo: "All general gatherings and specific gatherings are gathered; gathered in the Great Perfection of nature. This is the essence of all; there is nothing that is not gathered here." Fifth, the reality of all dharmas, the nature of the secret essence itself, is the source of all three pitakas and all six tantra classes, and is therefore also the place of origin. Because the heart essence of meaning is gathered, it abides as the basis for definitive ascertainment and as the object to be ascertained. This itself is the ascertainer of all that. As it is said in the Kunje Gyalpo: "The nature and essence of all pitakas and all tantras are gathered here, it is the general commentary of all sutras and tantras." Sixth, thus, it is taught as the ascertainer of the five vehicles, and the object to be ascertained, all the dharmas that encompass existence, samsara, and nirvana, are in reality not established, but are merely names. As it is said in the sutra: "Subhuti, all dharmas are merely designations, merely designated, and are not established by their own nature." Who designates them? The teacher of gods and humans, the Buddha, in order to be temporarily in accordance with the meaning of the conventional truth that has not ceased to appear, established and taught samsara and nirvana, aggregates, elements, and sense bases, etc., as names and words. The purpose is to realize the reality of meaning through wisdom. Thus, at the time of establishing and teaching names and words, there is no entity in names and words. For example, when saying "space," the name and word itself is not established in the space element. There is also no name and word of space in the body and mind. Because the name and word of space cannot be found from anywhere, there is no entity and no object of grasping. It is inseparable from the meaning of space, therefore, even if all dharmas are established as names and words by wisdom, one should know that their nature is not established in any name or meaning. As it is said in the Samadhiraja Sutra: "Just as someone"