Chinese
而且也是这样认为的。续部《宝性论》中说：“非他恒河沙数过，无思无等诸功德，如来无垢之法界，离诸习气之过失。” 这表明，对于完全清净的果位时期的法界和自性安住的种姓，从体性的角度来说，没有变化和好坏的差别。因此，在等持中，凭借证得法性的光明，如此显现的一切法都不会超出法性大平等性的法界，并且在平等性中，所有无有分离的显现，都对本来清净之义生起殊胜的定解，这就是后得的特殊定解，即密宗的见解。如此，如实照见光明法界，获得显宗见道之智慧，在等持中，以无二取舍的方式照见法界大平等性的意义时，虽然在其面前没有清净与不清净、存在与不存在等戏论，但是凭借显现证悟法界的威力，在后得的定解面前，如实证悟清净大平等的意义。如续部《宝性论》中也说：“心性本净光明故，见诸烦恼无自性，若有情众无我寂，如实通达于一切，圆满正觉随顺见，无有障碍具慧眼，有情清净无边境，智慧眼见我敬礼。” 如是宣说。因此，如果不证悟这种因果无别的密咒道清净大平等的意义，不要说成佛，就连法性的真谛也无法如实照见。那么，如果认为显宗道中没有宣说一切显现存在本来就是佛的自性清净大平等，因此仅仅通过显宗道不可能证悟真谛，那么，显宗道中宣说诸法平等性的意义，由于习惯于积累无数劫的资粮，因此对于像在自道中成为隐义一般的显现存在清净大平等，在漫长的时间里也能自然而然地引生定解，例如在三清净刹土中，能见到器情清净，并且证悟轮涅平等。
English
And so it is also believed. The Uttaratantra states: "Beyond the sands of the Ganges, without thought, without equal qualities, the stainless realm of the Tathāgata, free from the faults of habitual tendencies." This shows that, for the completely pure realm of the fruition period and the naturally abiding lineage, from the perspective of its essence, there is no change or difference between good and bad. Therefore, in equipoise, by the power of attaining clarity of the dharmatā, all phenomena that appear in this way do not transcend the realm of the great equality of dharmatā, and in equality, all appearances without separation give rise to supreme certainty in the meaning of primordial purity, which is the special subsequent certainty, the view of the Secret Mantra. Thus, seeing the realm of clear light as it is, having attained the wisdom of the path of seeing in the Sutra, in equipoise, seeing the meaning of the great equality of the dharmadhātu in a non-dualistic way, although there are no elaborations such as purity and impurity, existence and non-existence, in its presence, by the power of manifesting the dharmadhātu, in the subsequent certainty, the meaning of pure great equality is realized as it is. As the Uttaratantra also says: "Because the nature of mind is clear light, seeing that the afflictions have no essence, if sentient beings are without self and peaceful, having truly understood everything, seeing the complete enlightenment in accordance, having unobstructed wisdom eyes, I pay homage to that which has the wisdom eye that sees sentient beings as pure and boundless." Thus it is said. Therefore, if one does not realize this meaning of the pure great equality of the Mantra path, which is without separation of cause and effect, not to mention becoming a Buddha, one cannot even see the truth of the dharmatā as it is. So, if one thinks that the Sutra path does not teach that all appearances and existence are primordially pure as the nature of the Buddha, and therefore it is impossible to realize the truth through the Sutra path alone, then the meaning of the Sutra path teaching the equality of all dharmas, because of the habit of accumulating merit for countless eons, can naturally lead to certainty over a long period of time even in the great purity of appearances and existence, which is like a hidden meaning in one's own path. For example, in the three pure lands, one can see the environment and beings as pure, and realize samsara and nirvana as equal.
Chinese
而清净刹土的结合，这二者是从密宗所说的清净与平等显现而来。因此，以巧妙方便结合，能迅速成佛，密宗的方便法也能像依靠自身力量显现一样。不仅如此，如经中所说，获得初地后，如果愿意，七天内就能成佛。因此，依靠密法能迅速成佛，并且密法所阐述的深奥意义，一旦证悟，就处于二者之中。应当理解为，其意旨并不矛盾，而是要点一致。此处需要说明的有很多，但将在其他地方阐述。因此，从胜义谛的角度来看，一切法都处于大平等之中，但从世俗谛的角度来看，因果取舍各有不同，不认为轮回本身就是成佛，因此被称为因的乘。由于这个原因，在没有亲眼见到真理之前，对于一切法成佛的意义都存在迷惑之处。而在密法道中，即使在最初通过闻思断除增益损减之时，也视轮回涅槃无别为大清净，因此见解上没有迷惑。因此，显现为集起道谛和苦灭谛的体性，烦恼解脱为智慧，痛苦解脱为大乐，因此视因果无别为果乘，又称为金刚乘。由于这个原因，对于蕴、界、处也用金刚之名来表示。第二，确立密宗的见解本身，分为各自确立和共同确立两种。第一种又分为确立为清净、确立为平等、确立为无别。第一种又分为确立清净之理，以及遣除对此不合理的观点。第一种又分为将显现确立为本尊，以及将有境确立为智慧两种。第一种又分为以名言量直接确立，以及从胜义量之力量中确立两种。首先，对于这些显现，在承认其显现方式如同外境存在的情况下，为了将显现确立为本尊，虽然有很多理证之门，但如果只指出其核心要点，那就是，对于同一水，饿鬼看到的是脓血，人看到的是水，安住于清净刹土者看到的是甘露之流。具有清净眼界的圣者持明者们，看到的是玛玛格（藏文：མ་མ་ཀཱི，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉）的形象，触摸时会感到温暖
English
And the union of pure realms, these two arise from the manifestation of purity and equality as taught in the tantras. Therefore, by skillfully combining methods, one can quickly attain Buddhahood, and the skillful methods of tantra can also manifest as if by one's own power. Moreover, as stated in the sutras, after attaining the first bhumi, if one wishes, one can attain Buddhahood in seven days. Therefore, one can quickly attain Buddhahood by relying on tantra, and once the profound meaning explained in tantra is realized, one abides in both. It should be understood that their intentions do not contradict each other, but rather their key points are consistent. There are many things that need to be explained here, but they will be explained elsewhere. Therefore, from the perspective of ultimate truth, all dharmas abide in great equality, but from the perspective of conventional truth, the acceptance and rejection of cause and effect are different, and it is not considered that samsara itself is Buddhahood, therefore it is called the Vehicle of Cause. For this reason, until one directly sees the truth, there is a state of confusion regarding the meaning of all dharmas becoming Buddhas. In the path of tantra, even from the time of initially severing exaggerations and deprecations through hearing and thinking, one views samsara and nirvana as inseparable, as great purity, therefore the view is not confused. Therefore, since it arises as the nature of the truth of the origin and the truth of the cessation of suffering, afflictions are liberated as wisdom, and suffering is liberated as great bliss, therefore viewing cause and effect as inseparable is called the Fruition Vehicle, and also the Vajra Vehicle. For this reason, the aggregates, elements, and sense bases are also indicated by the name Vajra. Second, establishing the view of tantra itself is divided into establishing individually and establishing commonly. The first is further divided into establishing as purity, establishing as equality, and establishing as non-duality. The first is further divided into establishing the manner of purity, and refuting the unreasonable views about it. The first is further divided into establishing appearances as deities, and establishing the object-possessor as wisdom. The first is further divided into directly establishing with the measure of conventional analysis, and establishing from the power of the measure of ultimate analysis. First, regarding these appearances, in the face of acknowledging that their manner of appearance exists as external objects, in order to establish appearances as deities, although there are many doors of reasoning, if only the essential points are indicated, then, for the same water, pretas see pus and blood, humans see water, and those abiding in pure realms see a stream of nectar. Holy vidyadharas with pure vision see the form of Māmakī (藏文：མ་མ་ཀཱི，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉), and upon touching it, they feel warmth.
Chinese
行禅定之事，亦生嬉乐之乐及无分别之禅定。诸烦恼习气灭尽之佛陀，于其如何之所见境中，远离一切显现，一切戏论寂灭。于其所有之所见境中，极清净之自显现智慧之行境，观为显现无量之自性。如是所见彼等之中，何者为量，何境于名言之境况中成立耶？若谓境之有者如何如何清净，则如是如是为量，由是成立所见为境况。如黄螺之执与白执之识与境一般。是故，如是显现一切法，于境况中成立为身与智慧之坛城。以远离颠倒之垢染之圣者，见为清净之故，如无眼疾者见螺为白色一般。其理以教证与理证成立。初者，如由获得转依之智慧，于清净之地安住等，净土等显现清净，如教证总说中所说一般。若谓圣者所见为自显现，而凡夫所见之此等境非见为清净耶？若如是，则以心续清净与不清净，所观之共同境，则无一成立，然非如是。如舍利子见此佛土不清净，梵天髻发者见为清净而争论时，佛陀令一切见佛土清净，而言吾之佛土恒时如是清净，然汝等未见。当如是知晓。若不以境之一切自性如何如是见，与颠倒见之方式衡量，则各自所见唯成量，故于黄螺显现与白螺显现，不能成立真假之差别。如是言说之宗派，一切量与非量之分别皆将隐没。是故，自显现清净者，非另有不净之事物，如《摄颂》云：色之清净当知为果清净，果色清净一切智清净，一切智果清净与色清净，同于虚空界，无别不可分。
English
Practicing the activity of meditation, one also generates the bliss of enjoyment and the samadhi of non-discrimination. Buddhas who have completely exhausted their latent tendencies perceive that in their vision, all appearances are free from all elaborations and all phenomena are pacified. In their vision of all that exists, they see the nature of pure self-appearing wisdom, the realm of experience, appearing as immeasurable. Among these visions, which is valid and which object is established as a conventional reality? If one asks, the purer the subject, the more valid it is, and thus it is established that what is seen is the reality, just like the mind and object of perceiving a yellow conch and perceiving a white conch. Therefore, all phenomena that appear in this way are entities that are established as the mandala of body and wisdom in reality, because they are seen as pure by the noble ones who are free from the defilement of perversion, just as a person with healthy eyes sees a white conch. The sign is established by scripture and reasoning. The first is that, as it is said in the general scriptures, when one attains the wisdom of transformation and abides in the pure lands, the fields and so on appear pure. If one thinks that what the noble ones see is self-appearance, but these objects seen by ordinary people are not seen as pure, then if that were the case, it would follow that there would be no common object to be seen by those with pure and impure minds. But that is not the case, as when Shariputra saw this Buddha-field as impure and Brahma with the matted hair saw it as pure and they argued, the Buddha made everyone see the Buddha-field as pure and said, "My field is always pure like this, but you do not see it." It should be understood that if one does not measure seeing the nature of an object as it is and seeing it perversely, then whatever each person sees is established as valid, and therefore one cannot establish the difference between truth and falsehood in the appearance of a yellow conch and the appearance of a white conch. In such a way of speaking, the entire distinction between valid and invalid cognition would disappear. Therefore, impure things do not exist separately from that pure self-appearance. As it says in the Compendium: "Know that the purity of form is the purity of the result. The purity of the result and the purity of form become the purity of omniscience. Omniscience, the purity of the result, and the purity of form are like the realm of space, inseparable and indivisible."
Chinese
如是说，当有境的垢染清净时，见到境是清净的，那是境的自性显现了，就像执著黄色的海螺的错乱显现一样。第二，以理也能成立。如此，对一个境，见到不同的显现，这在世间是显而易见且成立的。当习惯于一切法自性清净的法界且无二时，仅显现以自性清净所区分的显现，以正量可以推知会生起极明朗的显现。根本的理由有周遍性，因为以清净所见是不颠倒的缘故，如其所见安住于义理所周遍。如果不是周遍，那么清净所见必须是假的，不清净所见必须是真的。那么，必须承认圣者们是具有颠倒识者，而凡夫是具有正确识者，如果是那样，对于这个教法，具有恭敬和通达理智的谁能说得出呢？如是，较高的见解能驳倒较低的见解，而较低的见解不能损害较高的见解，如《入行论》云： “眼具翳膜者所见，不能害及无翳识， 如是离垢无垢智，不能害及离垢慧。” 如是说。因此，在完全清净垢染的佛陀的尽所有所见中，以清净之相所见的一切法，由于没有比这更殊胜的，因此成立了这是世俗诸法名言的究竟处。以这种方式，对于这些尽所有的世俗法，知道在错乱显现中的显现方式和世俗自己的存在方式这二者非常重要。因为名言辨别的量只是凡夫的片面之见，如果认为仅以其所见就是名言的究竟处，那么智慧就非常狭隘了。如果好好观察，对于执著白海螺和执著黄海螺，对于衡量和非量之间的区分的道理也没有分辨，只是粗糙的想法而已。如果除了凡夫自己所显现的之外，没有其他事物的存在方式，那么对于执著黄色者，显现黄色的海螺也成了海螺的真实存在方式，并且那是被错乱之因所蒙蔽的顶