Chinese
མེད་རྣམ་རྒྱལ་中说：由于深奥与广大不可分离，显现与空性无有差别地融合，因此称之为成佛，这是证悟菩提之理的教法。此外，《金刚鬘续》中说：世俗谛与胜义谛，远离两种分别念，在其中如实融合，这即是所谓的双运。如上所说。第二，共同修证方面，对于有缘者，直接阐述要义；对于怀疑者，通过间接方式阐述。首先，如是清净、平等、无别、超离心识之义，即是如此，一切法在法界平等性中，以同一因或同一方式来证成。其显现之相，色身与智慧，以文字的方式来证成，如字母“阿”的声音，因其本身所具之因等条件，而显现为各种不同的字母。二者互相加持，不可分离。如是清净、平等、无别之大法身之义，也各自以理性的方式，通过四种超离心识的体验来确定，这是渐次的阐述方式。又，在清净、平等、真谛无别的体性中，一切法味一、因一。其譬如字母“嗡”ༀ་，以阿、乌、玛三者来象征解脱之门三者，以及身、语、意之自性无别地进行阐述。这两个譬喻与意义的论证的力量或加持，是将一切法本自成佛，确定为清净、平等之大。如是之义，即使与经文和口诀相符，也不是仅仅依赖经文和口诀的文字，而是通过四种在自心深处显现的坚定信念来确定密咒的见地，这是从一开始就阐述双运的顿悟式阐述。无论这两种方式中的哪一种，同一因等四者，都是进入甚深密咒见地的不欺之法，因此称为论证。第二，如此一切法本自成佛之义，难以理解，对于心存疑虑者，简略阐述通过间接方式来证成的方法。首先，对于外道怀疑佛陀是否为量士夫，根据他们自己的吠陀
English
From Med Namgyal: Because profound and vast are inseparable, appearance and emptiness are mixed without difference. It is said that enlightenment is spoken of in that way. This is the teaching of the way of enlightenment. And from the Vajramala Tantra: Conventional and ultimate, free from two kinds of thoughts, wherever they are truly mixed, that is said to be union. As it is said and so on. Second, in common accomplishment, for those who have fortune, directly accomplish the meaning of the occasion, and for those who have doubts, there are two ways to accomplish it through that method. First, that meaning of purity, equality, non-duality, and transcendence of mind is like this: all phenomena are established as having one cause or one way in the equality of the dharmadhatu. The appearance of that, the body and wisdom, are established in the form of letters, just as the sound of the letter A, due to the cause of being in one place, appears in various letters. The two mutually bless each other and are inseparable. In that way, the meaning of the great dharmakaya of purity, equality, and non-duality is also individually determined by four experiences that transcend the mind in a rational way, which is a gradual explanation. Again, in the essence of purity, equality, and truth without difference, all dharmas are of one taste and one cause. An example of this is the letter OM, which shows the three doors of liberation and the nature of body, speech, and mind as inseparable, represented by the three letters A, U, and MA. The power or blessing of these two examples of reasoning is to establish all dharmas as being enlightened from the beginning as great purity and equality. Although such a meaning is shown to be in accordance with the scriptures and instructions, it is not a mental speculation based solely on the words of the scriptures and instructions, but rather the view of mantra is determined by four kinds of explicit faith in the depths of one's own mind, which is a simultaneous explanation because it is shown as union from the beginning. In any case, the four, including the one cause, are called reasoning because they are the infallible way to enter the profound view of mantra. Second, since it is difficult to understand the meaning of all phenomena being enlightened from the beginning, I will briefly explain how to prove it indirectly to those who doubt it. First, when outsiders doubt that the Buddha is a valid person, according to their own Vedas,
Chinese
经文中说，如同优昙婆罗花一样，在百路上，所有遍知导师在世间从刹帝利和婆罗门种姓中出生。入胎时，母亲梦见大象进入腹中。出生后，具有相好，如果未完全显现，则成为转轮王，如果显现，则成为佛陀。这样的预言证明了佛陀的存在。从理证上说，佛陀所教导的道路，如人无我等，通过真实力量的理证成立，并且它被确立为解脱之道。因此，佛陀是所有渴望解脱者的量士夫导师，他所教导的道路是真实成立的，通过量士夫成立等来如教奉行。此外，对于那些不接受大乘所教导的空性的声闻乘行者，经文引用小乘经典说：“色如水泡聚。”等等。从理证上说，如果不认识到五蕴是多样的、刹那生灭的，那么人无我也无法成立。因此，如《宝鬘论》中所说，依靠空性而成就解脱的方式也应如教奉行。此外，对于那些不接受密宗甚深见行道的经道行者，经文引用《经部授记王经》预言密咒将会出现。在《华严经》中说：“凡我与诸佛，自性平等安住，无住无取者，彼等成如来。色受想，识与心，无数如来等，彼等成大雄。”这里将五蕴显示为如来的自性。在《维摩诘经》中说：“烦恼是如来的种子。”将远离贪著等显示为解脱，这是对具有我慢者说的，对于无我者来说，贪著等的自性即是解脱。此外，在《文殊师利游戏经》等经典中说：“烦恼是菩提金刚的基础。”等等，这样将烦恼本身显示为智慧。在《文殊师利幻化经》等经典中说，不应断除轮回而修涅槃，而应专注于轮回本身。
English
According to the scriptures, just as the Udumbara flower appears, on the hundred paths, the all-knowing teacher appears in the world from the Kshatriya and Brahmin castes. When entering the womb, the mother dreams of an elephant entering her womb. After birth, he possesses the marks and signs; if they are not fully manifested, he becomes a Chakravartin king, and if they are manifested, he becomes a Buddha. Such prophecies establish the existence of the Buddha. From the perspective of reasoning, the path taught by the Buddha, such as the selflessness of the individual, is established by the reasoning of the power of reality, and it is established as the path to liberation. Therefore, the Buddha is the valid teacher for all those who desire liberation, and the path he taught is truly established, and one should practice according to the teachings based on the establishment of validity. Furthermore, for those Shravakas who do not accept the emptiness taught by the Mahayana, the scriptures quote from their own Hinayana sutras, saying, "Form is like a mass of foam." etc. From the perspective of reasoning, if one does not recognize that the five aggregates are diverse and momentary, then the selflessness of the individual cannot be established. Therefore, as stated in the Ratnavali, the way to achieve liberation by relying on emptiness should also be practiced according to the teachings. Furthermore, for those Sutra path practitioners who do not accept the profound view and practice of tantra, the scriptures quote the Sutra of the King of Empowerment, prophesying that mantras will appear. In the Avatamsaka Sutra, it says: "Those who, myself and all Buddhas, abide equally in nature, without abiding and without taking, those will become Tathagatas. Form, feeling, perception, consciousness, and mind, countless Tathagatas, those will become great sages." Here, the five aggregates are shown to be the nature of the Tathagata. In the Vimalakirti Sutra, it says, "Afflictions are the seeds of the Tathagata." Showing that being free from attachment, etc., is liberation, this is said to those who have pride; for those who are without self, the nature of attachment, etc., is liberation. Furthermore, in the Manjushri Play Sutra and other scriptures, it says, "Afflictions are the basis of the Vajra of Bodhi." etc., thus showing that afflictions themselves are wisdom. In the Manjushri Emanation Sutra and others, it says that one should not abandon samsara and meditate on nirvana, but should focus on samsara itself.
Chinese
超越痛苦。如是宣说轮回为菩提，又在《华严经》中说：众多世界界，不可思议语成，然虚空不毁，自生智慧亦如是。如是等宣说了自生智慧。此外，经部中宣说一切有情皆具自生智慧之藏。释迦牟尼佛之刹土恒时清净然不显现之理，如是等无量。以女身令佛欢喜亦在经部中说：菩提萨埵为令如来欢喜之故，显现化现自身为女身，恒时安住于如来前。如是等。以及以慈悲降伏损害佛法者之理，宣说了诸多此等之教证。智慧是如所需显现一般，一切法自性清净，以及一切法平等性之故，轮回涅槃善恶取舍皆不成立之理，如上所说一般，以是密咒本身成立为乘之最胜。承认空性之后，清净亦决定次第成就。又，对于在大多数密咒中，仅以口头宣说就心生偏颇，认为与无为大圆满之义不符者，在无上密续部中，以有情为佛之体性而宣说，以及将蕴界等观为本尊清净而结合，对于究竟之义不依赖坛城和朵玛等行为之理，以及以开示第四灌顶智慧之教证等来成立。道理也是器情本来清净平等成立，不需要以道新立，并且对于具有如此证悟把握者，行为作意的束缚也成为道之大障碍。因此，依靠任运安住之瑜伽，而能自在驾驭自力智慧之显现的方式，乃是极易成就的。如是，不成就前者，则不应修后者。佛陀也以调伏觉性宝藏的方式，如阶梯之阶一般，示现了乘之次第。因此，对于未获得前者定解之小慧者，若宣说甚深秘密，则会因恐惧而舍弃或
English
Transcending suffering. Thus, it is taught that samsara is enlightenment, and again in the Avatamsaka Sutra it says: Many world realms, inconceivable words become, yet the sky does not perish, the self-born wisdom is the same. Thus and so on, it teaches the self-born wisdom. Furthermore, the sutras teach that all sentient beings possess the essence of self-born wisdom. The realm of Buddha Shakyamuni is always pure, yet the manner in which it is not visible is taught, and so on, immeasurably. Pleasing the Buddha with a female body is also stated in the sutras: For the sake of pleasing the Tathagata, the Bodhisattva manifests and transforms his own body into a female body, and always abides before the Tathagata. Thus and so on. And the reason for subduing those who harm the Dharma with compassion is taught in many such scriptural statements. Wisdom is such that all phenomena are naturally pure, appearing as needed, and because of the equality of all phenomena, the reasons for samsara, nirvana, good, bad, acceptance, and rejection are not established, as stated above. Thus, mantra itself is established as the supreme vehicle. After acknowledging emptiness, purification is also definitely achieved in stages. Also, for those who are biased by mere verbal explanations in most mantras, and think that it is inconsistent with the meaning of effortless Great Perfection, in the unsurpassed tantras, sentient beings are taught as the essence of the Buddha, and the aggregates and elements are combined as pure deities. The ultimate meaning does not depend on mandalas and tormas, and the teachings that introduce the wisdom of the fourth initiation are established. The reason is also that the container and its contents are originally pure and equally established, and there is no need to newly establish them through the path. Furthermore, for those who have the confidence of such realization, the bondage of actions and efforts becomes a great obstacle on the path. Therefore, relying on the yoga of natural abiding, the way to easily master the appearance of self-existing wisdom is easily accomplished. Thus, if the former is not accomplished, the latter should not be practiced. The Buddha also showed the stages of the vehicle like the rungs of a ladder, in the manner of taming the treasure of awareness. Therefore, if the profound secret is explained to those of small intellect who have not gained certainty in the former, they will abandon it out of fear or
Chinese
因此，为了成为处所，被教导为极其秘密。对于那些在经部的《大平等》的意义上获得定解的人，如果展示无上密咒的甚深见解，将会非常成就，因此，通晓一切乘次第的智者，应当了知能够成办究竟金刚顶的成就之边际。这些只是理性的门径，如果详细分析，则是无量的。第四，关于必要，有共同和不共同两种。第一，所有道的修习都与各自的见解相符顺，这是法性。因此，金刚乘的禅修等一切，都仅仅是与证悟清净平等的这种方式相符顺。因此，如果没有像眼睛一样的这种见解，就不会产生智慧和足，因此修道等会变成仅仅是影像。而且，被这种正确的见解所摄持的禅修等，会变成金刚乘的具相之道，因此，所有道的要点都汇集于此，所以极其重要。第二，禅修不会颠倒，行为有意义，坛城与意义相符，灌顶能够获得，难以违越誓言，修持不会浪费，供养完全清净，能够自在事业，真言和手印超胜，这些都从这种力量中产生。也就是说，如果不是一切法都安住于清净平等中，那么观修外器内情的所依能依之神，观修非为是，因此，禅修会颠倒，然而观修非为是，是为是，禅修就不会颠倒。而且，行为也是随心所欲地享受欲妙，没有取舍，以及接受合修解脱等苦行。如果清净平等，那么与见解相符顺的行为是合理的。如果不是，那么就像共同乘中说的那样，这些是应断除的，安住于意义上，那么这些也会变成虚假的行为了。但是，以清净平等的要点，那些密咒的行为也会变得有意义。坛城也是，显现无自性寂灭果位无别的坛城，是影像和道的坛城。而且，从道中显现果坛城也是，如果基础不是那样，那么道也不正确。