English
In conventional truth, it is merely the assembly of four conditions, like an illusion. Thus it is said. Because it is not established anywhere in ultimate truth, all phenomena are equal. From that very text: Because of the presence of conceptual elaboration, it is also called conventional ultimate truth. Therein, by distinguishing causes and conditions, when phenomena appear assembled but are unborn, it is desired to be equal in ultimate truth, which is the limit established by dependent origination. Thus it is said. Secondly, even when measured by the two truths known in the uncommon vehicle, all phenomena abide in equality. Firstly, conventional equality as illusion is: all inner and outer phenomena, the nature of phenomena, have no establishment of good or bad, acceptance or rejection, because appearance is pure as illusion and its nature does not go beyond being without truth. From that very text: Conventional appearance as illusion is, everything appears in the manner of illusion. All these are like reflections, all appear but have no nature. Thus it is said. Because ultimate truth has no arising or ceasing, it abides in equality. From that very text: Ultimate truth has no arising or ceasing, all phenomena without exception are, suchness and the limit of emptiness, reality and the realm of phenomena. Thus it is said. That is not like the lower vehicles where conventional truth arises and ceases but ultimate truth does not, because in reality, conventional truth is inseparable from ultimate truth from the very moment of appearance, so it is asserted that it does not arise or cease. In the Ornament of Realization it says: Ultimate and conventional truth are inseparable, all phenomena without exception, arise from a rootless base, neither existent nor non-existent. Ultimate and conventional truth are inseparable, the unconditioned appears as the conditioned, the unreal is itself various, that itself is like an illusion, a mirage. Thus it is said. This very text says: The unconditioned is the conditioned, the means of extracting the vajra mandala. Thus it is said. Because there is no difference in the two truths, it is the manner of illusory joy, not different. Thus it is said. Mistaken illusion also appears to arise and cease like a dream, but because it is not established in the meaning of arising and ceasing, it does not turn into establishing conventional arising and ceasing. Real illusion has no change in the three times, so it is asserted that it only does not arise or cease. This very principle is also explained by the teacher Chandra Gomin. Because there is no self-nature in either of the two truths, these are neither permanent nor annihilated. Thus it is said. Nagarjuna's
Chinese
萨，以何者依缘而生，无灭无生，无断无常等语已宣说。二是，器情续等净觉悟，如是说，诸法皆为法，本自平等圆满住于一，以住于三净故。于此，器为五母净，情之五蕴为五父净，续之八聚分别念为菩提心萨埵净。此等之自性虽已先说，然稍有不同，如与他经相同而说，于《庄严》中云：因之体性清净者，乃外五大，心性即是能取所取二显现，所取之境即是大种，因性乃自心，大种从续净，住于母之自性。如是说。月亮骨头金刚，肉珍宝，大便如来，小便中，太阳血莲花之种，即五父净，彼等之中，果完全清净时，一切有情之骨，乃金刚菩提心，肉乃莲花之血，大便小便藏红花水，各自于自宗而住，以胜义无缘清净故，内外诸法一切亦，非为自性，无生无灭本自净。如是说。分别念续乃大菩萨。如是说。三是觉悟四之理，以觉悟四所摄之诸法皆为法，瑜伽士以清净平等圆满大而得自在，以彼等之自性如觉悟般以智决定故。彼亦于此中云：因一与字形之理，加持与现量，以极觉悟四者，一切现证圆满大王。如是说。诸法于真谛无别而本自清净，因一，身语意之文字云本自而住且不生为一，彼等亦以身与智慧之自性本自成佛故加持，上师亦以灌顶等道而加持，彼等亦如其所住般开示之实相自心信解为现量觉悟四者。
English
Sa, it is said that whatever arises dependently, without cessation, without arising, without cutting off, without permanence, and so on. Secondly, "Realizing the purity of containers, contents, and continuums," it is said that all dharmas are dharmas, inherently equal, complete, and abiding as one, because they abide in the three purities. Here, the containers are purified as the five mothers, the five aggregates of the contents are purified as the five fathers, and the eight collections of thoughts of the continuum are purified as Bodhisattva-sattvas. Although the nature of these has been explained before, there are some differences, so if we explain it in the same way as other scriptures, it says in the Ornamentation: "The characteristic of the cause being pure is the five great outer elements. The nature of mind is the appearance of the two, grasper and grasped. The object of grasping is the great elements. The nature of the cause is one's own mind. The great elements are purified from the continuum. It abides in the nature of the mother." And: "The moon, bone, vajra; flesh, jewel; excrement, Thus Gone One; urine." From this, "The sun, blood, lotus family, are the five fathers purified." From this same source: "When the result is completely purified, the bones of all sentient beings are the vajra bodhicitta. The flesh is the blood of the lotus. Excrement and urine are saffron water. Each abides in its own way. By the purity of ultimate aimlessness, all inner and outer dharmas are not their own nature, but are inherently pure without arising or ceasing." And: "The continuum of thoughts is the great hero." So it is said. Thirdly, the reason for the four realizations is that all dharmas included in the four realizations are dharmas. Yogis have power over the great perfection of purity, equality, and completeness, because their nature is determined by the mind as the four realizations. It also says in this very text: "By the fourfold realization of the same cause and the nature of letters, blessing and direct perception, all are the great king of manifest perfection." So it is said. All dharmas are inherently pure in the indivisibility of truth, and the same cause, and the clouds of letters of body, speech, and mind are inherently present and unborn as one, and they are also blessed because they are inherently enlightened in the nature of body and wisdom, and the lama also blesses the path with empowerment and so on, and they are also the fourfold realization of direct perception in which one's own mind believes in the reality taught as it is.
Chinese
对它的本质有所领悟，这就是使自性成为基础道之基础的理由。像这样，通达一切法显空不二、轮涅无别的见解，就能从常断的边解脱，迅速圆满二资粮，道路上没有歧途，决定解脱成佛，不堕恶趣而转生善趣，不被业的过患沾染，从下乘解脱，不执著实有和相，任运成就二利等无量功德。如《道次第》所说：谁能如此见解悟，乃为殊胜成就之精华，如摩羯鱼之印，最初悟其义，最终亦不舍。如清澈大海之影像，不以声为所缘而作意，自明现前离戏论，自显三离不动摇，若能于此作决定，即是听闻思维修之究竟。由此生起之相是，具足力量证悟之风，见迁变而无所畏惧，不厌离轮回之界，不希求成就之境。如是说。迁变即是死亡，不要害怕。这些已经讲完了基础。第二是道，有二：以何修持的补特伽罗之相，以及所修持的真实道之次第。第一是，《道次第》所说：又由自性串习故，成器远近之差别，以次第与顿入四分，分判而入大瑜伽。因此，有自性之器和串习之器。第一是，自性本来就是根器敏锐者，如《普作续》所说：天人有情根器不相同，有些本来就是根器决定者，有些是有串习之智慧者。以及《俱生合续》所说：自性以及威力等，由自性而成办。以及《意集续》所说：安住于金刚萨埵刹土的那些有情，由于有情自性各不相同，智慧有甚深和不甚深，广大和狭隘，稳固和变动，敏锐和迟钝，快速和缓慢，大和小等各种各样，因此密咒的
English
Understanding its essence is the reason for establishing self-nature as the basis of the foundational path. Like this, by realizing the view that all phenomena are inseparable from appearance and emptiness, and that samsara and nirvana are undifferentiated, one is liberated from the extremes of permanence and annihilation, quickly perfects the two accumulations, has no wrong paths on the path, is certain of liberation and enlightenment, does not fall into the lower realms but transmigrates to the higher realms, is not tainted by the faults of karma, is liberated from the lower vehicles, does not cling to entities and characteristics, and spontaneously accomplishes the two benefits, and so on, possessing immeasurable qualities. As stated in the 'Stages of the Path': 'Whoever sees and realizes in this way is the essence of supreme accomplishment, like the seal of the Makara fish, initially understanding its meaning, ultimately not abandoning it. Like the image of a clear ocean, without focusing on sound as an object of attention, self-awareness is manifest, free from conceptual elaboration, self-illuminating, free from the three concepts, and unwavering. If one makes a firm decision on this, it is the culmination of hearing, thinking, and meditating. The signs that arise from this are: possessing the wind of the realization of power, seeing change without fear, not being weary of the realm of delusion, and not desiring the state of accomplishment.' So it is said. Change is death, do not be afraid. These have explained the basis. Second, the path has two aspects: the characteristics of the individual who practices, and the order of the actual path to be practiced. First, as stated in the 'Stages of the Path': 'Also, due to the habituation of self-nature, there are differences in the proximity and distance of becoming a vessel. By dividing into gradual and simultaneous, four parts, one enters the great yoga.' Therefore, there are vessels of self-nature and vessels of habituation. The first is that self-nature is originally sharp-witted, as stated in the 'All-Creating King': 'The faculties of gods, humans, and sentient beings are not the same. Some are originally decisive in their faculties, while others have the intelligence of habituation.' And as stated in the 'Co-emergent Union': 'Self-nature, as well as power, etc., are accomplished by self-nature.' And as stated in the 'Collected Intentions': 'Those sentient beings dwelling in the realm of Vajrasattva, because of the various self-natures of sentient beings, have wisdom that is very profound and not profound, vast and narrow, stable and changing, sharp and dull, fast and slow, large and small, and so on, filling everything, therefore the secret mantra of'
Chinese
是关于自性之语。如果次第或同时听闻，对此不恐惧不惊慌，因为喜悦、满足和欢喜而显现种种。如是说。在《方便网》中说：这些众生中，自性根器敏锐者，将生起不动的等持。如是说。在共同的经藏《意趣决定经》中也说：有些是自性根器敏锐者，有些则处于迟钝。如是说。在《俱舍论》中也说：有些从一开始就是那样的种姓，有些是从修习中产生的。如是等等出现。因此，从根本上说，根器有锐利和迟钝之分，并且通过修习，迟钝也能转化为锐利，这是有解说的。关于这锐利者进入玛哈的方式有两种：顿悟者是指以前乃至更早以前，对于任何乘都没有修习，在这里也没有对任何乘进行修习，就进入玛哈和阿底瑜伽。渐悟者是指以前没有进入或修习任何法，但在这里，从玛哈开始，次第进入任何三者或一者之后，再进入阿底瑜伽。因此，是否进入乘，就称为渐悟者和顿悟者。这二者从一开始就自然成就的显现身、音声、觉知意之坛城的意义已经领悟并成就，因此，根器敏锐、见解广阔者就能迅速解脱。如《道次第》中所说：有些根器敏锐者，进入大乘有两种方式：未经修习而成就者有三种原因：高、稳、快、锐、广大、宽广、深广，以因缘而言，那个人，自身、因缘和次第，通过区分，大因大果，不确定地进入和就在这里。如是说。在这里，对于自己和他人的成就之边际极度愚昧，对于大乘的方向心不向往，被嫉妒的黑暗所笼罩，被无尽缠绕的愤怒所困扰，那些使自己善行不悦的恶劣想法是这样说的：从根本上说，根器有锐利和迟钝是不合理的，因为一切都是迟钝的，所以通过修习才能转变。你们那样说，是颠倒的。如果那样，即使修习也仍然是迟钝的，不可能转变为锐利，就像煤炭的物质无论怎样