English
It teaches that when "purity" is mentioned, it shows purity as a deity in conventional truth, and purity with the characteristic of being free from elaboration in ultimate truth. When "equality" is mentioned, it also shows equality in conventional truth as there is no difference between Buddhas and sentient beings, and equality in the realm free from elaboration in ultimate truth. Therefore, whichever of these two words is spoken, it can represent the meaning of being enlightened from the beginning, so it should be understood that it is also taught in various ways in the tantras. Such illusory body and other three wisdoms have differences in experience and realization, and experience also has various differences such as stability and instability. There are also other ways of distinguishing them, namely, the meaning of words that are in accordance with the Perfection Vehicle, the general meaning that is in accordance with the generation stage, the hidden meaning that is in accordance with the complete stage with signs, and the ultimate meaning that is in accordance with the signless Great Perfection or the result, these four ways can also be applied one by one. Among these four ways, the latter is more superior than the former, and it should be understood that everything tends to the ultimate meaning. Moreover, just by practicing familiar samadhi such as the subtle channels, one can generate the experience of the four emptinesses, and the ways of grasping the clear light during absorption, deep sleep, and death are similar in general, but there is a great difference in the way of stopping the subtle movement of wind and mind. As long as the subtle wind and mind have not subsided, it is not the ultimate clear light. When all the eighty innate conceptions along with their mounts have subsided, the realm of clear light is the nature of unobstructed awareness and clarity, which is not mind but wisdom, it is the nature of Dharma and not a phenomenon, because it is one with the realm in sequence, and it is the awareness and clarity without grasping. The reality of mind is the union of appearance and emptiness, which is beyond expression. There are many things to be said here, but they will be discussed elsewhere. Such principles are taught even in the Perfection Vehicle, let alone the Vajra Vehicle. In the Sutra Requested by Sagaramati, it says: If it is possible to pollute the sky with afflictions, it may also be possible to show its traces, but the Bodhicitta of complete clear light by nature can never be polluted by afflictions. Also, in the Ornament of the Sutras, it says: The mind always desires clear light by nature, it is
Chinese
完成了。法性心之外的其他心，被称为非光明自性。如《宝性论》所说：心的自性是光明，犹如虚空般不变。由非真实的妄念所生的贪欲等，不会被突如其来的垢染所染污。就像所说的那样。在此，如果对基的真谛无别双运的意义没有正确的理解，就无法确定基光明。如果把光明理解为仅仅是空无，那么当所有的心和心所都消失时，心就完全不存在了。如果没有心，即使存在像虚空一样的空性，又有谁能认识到它呢？如果认为凡夫的心仅仅是明觉，并且认为能找到能取所取的分别念，那么为什么不能在那里找到八十自性的分别念呢？道理是一样的。因此，心的法性本来就是界智无二无别的，它超越了能取所取的分别念的境界。本来就像虚空一样，安住于不变的状态。当突如其来的能取所取的分别念像云一样消失时，通过道的加持，法性从自身的力量中显现的智慧，在没有能取所取的情况下，自明自证地体验，这被称为光明的证悟。如果自力的智慧没有动摇，那就既不是迷惑也不是解脱，而是安住于基的状态。如果自力动摇了，由于因缘的偏差，变得与基不一致，产生了能取所取，那就被称为心，是迷惑。它是执持所有轮回习气的根本，就像草木的箱子一样。如果不颠倒地显现，那就被称为智慧。就像火一样，焚烧能取所取和轮回习气等杂草，从而获得解脱。因此，这两者的关键在于不颠倒。在《大圆满》的论典中，对阿赖耶识和智慧的差别有非常清晰的阐述。《楞伽经》中也说：心造诸业等，智慧能辨别。以及《三摩地王经》中说：了知心之自性，复生智慧。如是说。阿赖耶识和智慧的差别
English
Accomplished. Other minds apart from the dharmata mind are referred to as non-luminous nature. As it says in the Uttaratantra, "Whatever the nature of mind is, it is luminous, like the sky, it is immutable. Attachment, etc., arising from untrue thoughts, do not defile it with adventitious stains." Just as it is said. Here, if one does not have a correct understanding of the meaning of the indivisible union of the ground of truth, one cannot ascertain the ground luminosity. If luminosity is taken as merely emptiness, then when all minds and mental events cease, the mind is completely non-existent. If there is no mind, even if there is emptiness like the sky, who will recognize it? If one considers the ordinary mind as merely clear awareness, and claims that the dualistic thoughts of grasping and being grasped can be found there, then why can't the other eighty innate conceptualizations be found there as well? The reasoning is the same. Therefore, the dharmata of mind, which is primordially inseparable from the expanse of awareness, transcends the realm of dualistic thought. It abides primordially, unchanging like the sky. When adventitious dualistic thoughts, like clouds, are absent, then through the power of the path, the wisdom that arises from the essence of dharmata itself experiences self-illumination without subject or object, which is called the vision of luminosity. If the wisdom of one's own essence does not waver, then it is neither delusion nor liberation, but abides merely as the ground. If that which has wavered from its own essence deviates due to conditions and becomes dualistic, then it is called mind, which is delusion, and it is the basis for holding all the karmic imprints of samsara, like a box of grass and straw. If it arises without being inverted, it is called wisdom, just as fire burns the grasping, the grasped, and the karmic imprints of samsara like a thicket, thereby liberating them. Therefore, it is crucial that the key to these two is not inverted. The difference between consciousness and wisdom is very clearly explained in the treatises of Dzogchen. Also, in the Lankavatara Sutra it says: "The mind creates all actions, etc., while wisdom distinguishes them." And in the Samadhiraja Sutra it says: "By knowing the nature of mind, wisdom will arise again." Thus it is said. The difference between consciousness and wisdom
Chinese
二者虽在明澈和唯识的体性上相同，但在对境上，一个是不如实认知而颠倒执着，一个是如实认知，二者有差别。具有能取所取的迷乱识，也应知此（如实认知）不会倒退。在作为基础的有情众生的情况下，也如冰和水一般。如此即使迷乱，也是在光明中迷乱；再次解脱，也是在光明中解脱，了知此理极为重要。如时轮中所说：外道之论等，非是彼性之智，何为智？内智空性与不变之乐等，彼等在此世间，乃是能仁所善说。彼为何？于何处三界一切显现，且，人主啊！复又于何处融入，彼即不变之光明。如是安立此地为智慧，也是因为法界现空双运，因此不是仅仅空性，而是具有觉性的部分，并且自性超越迷乱解脱，不离此性，只是从何时迷乱的部分安立。不要将从基础显现的智慧，如实证悟后解脱的智慧混淆，这非常重要。从基础显现基础显现的方式，以及从中产生迷乱解脱的方式，迷乱返回基础后不再可能迷乱的方式等，应从大圆满的论典中清楚地了解。总的来说，在基础的章节中也已经说过了。如是，将生圆次第为主的咒语和手印等一切密咒的修学之处汇集起来，以具备对何者需要何种道的支分的方式，将暂时和究竟的利益，如幻术般迅速成办，称为密咒的修法。第四个必要是：因为依赖于完全获得暂时和究竟的希求之事物，所以非常重要。总之，所谓的修法，是指通过见解确定的意义显现，最终获得究竟的定论。并且，它与坛城、三摩地、誓言、灌顶、供养、咒语和手印等相结合而精勤。
English
Although both are the same in the nature of clarity and mere awareness, there is a difference between not knowing the object as it is and grasping it in a reversed way, and knowing it as it is. Even the deluded consciousness with grasping and being grasped should be known as not reversing. In the case of sentient beings as the basis, it is like ice and water. Thus, even if deluded, it is deluded in the state of luminosity; and again, liberation is also in the state of luminosity. It is very important to know how to be liberated. As it is said in the Kalachakra: The teachings of outsiders, etc., are not the wisdom of that very nature. What is wisdom? Inner wisdom, emptiness, and immutable bliss, etc., are well spoken by the Thubpas (Buddhas) in this world. What is that? Where all three worlds appear entirely, and, O lord of men! Where does it dissolve again? That is the immutable luminosity. Thus, the reason for establishing this ground as wisdom is that it is the union of Dharmadhatu appearance and emptiness, so it is not just emptiness, but has a part of awareness, and its own nature transcends delusion and liberation, and it does not move from that, so it is established only from the part of when it is deluded. It is very important not to confuse the wisdom that arises from the ground with the wisdom that is realized and liberated as it is. The way the ground appearance arises from the ground, and the way delusion and liberation arise from it, and the way delusion returns to the ground and it is impossible to be deluded again, etc., should be clearly understood from the Dzogchen texts. In general, it has already been said in the chapter on the ground. Thus, gathering all the places of learning of secret mantras, such as mantras and mudras, which are mainly generation and completion stages, and accomplishing the temporary and ultimate benefits quickly like magic, by means of having all the limbs of the path that are needed for what is needed, is called the practice of secret mantras. The fourth necessity is: because it depends on fully obtaining the desired objects of temporary and ultimate, it is very important. In short, what is called practice is that the meaning determined by the view becomes manifest, and ultimately the final conclusion is reached. And it is diligent in conjunction with mandalas, samadhi, vows, empowerments, offerings, mantras and mudras.
Chinese
通过精进的行持获得成就，为了利益他人，随心所欲地进行各种事业，因此涵盖了所有其他的修学项目。对于究竟的意义，明白一切能证和所证都只是自显，自心本来就是佛，没有可修之处，安住于俱生任运的境界中，这就是修行的圆满。经中说：十方四时任何处，不能寻得圆满佛，自心即是圆满佛，勿于他处寻觅佛。如是宣说。以上讲述了修持精进波罗蜜多的情况。第八，供养。分为：本体、分类、供养的方式、必要四部分。第一，以具缘者明晰的殊胜，次第或顿然，与法界结合，修持供养的大手印。如是宣说。其中，从“布扎”一词引申出，应当首先生起，或者反复生起欢喜，或者具有恭敬的含义。因为是所有善业的前行，或者为了使天神欢喜以及一切事业成就的前行，或者以恭敬的方式反复生起欢喜的含义。也就是以三门恭敬供养的对境，以供养之心，通过积聚各种内外事物的方式，使之欢喜的行为的自性。第二，分类，分为不共各自的分类，共同会供轮的解说两部分，首先是：一般而言，有世间和出世间的供养，有无上的和无上的，有实际陈设的和意幻的两种。从田、意乐、事物的差别上，有共同和特殊的供养。从所依的角度，有属于内三门的续部，和外在的物品和用具所包括的两种。从形态方面，有恭敬、财物和修持的供养三种。外在共同的供养，是世间适合受用的种类，在外续等中也普遍知晓的供养。内在不共周遍的供养，是密宗内部自己的供品、所依物、圆满物、成就物。
English
Having accomplished attainments through the practice of diligence, one engages in various activities as desired for the benefit of others, thus encompassing all other objects of learning. Regarding the ultimate meaning, understanding that all that can be attained and what is to be attained are merely self-appearances, and that one's own mind is inherently Buddha, with nothing to be cultivated, one abides in the state of co-emergent spontaneity, which is the completion of practice. As it is said in the tantra: From any direction, at any time, the complete Buddha cannot be found. Mind itself is the complete Buddha. Do not seek the Buddha elsewhere. Thus it is said. These explain the occasion for practicing the perfection of diligence. Eighth, offering. It is divided into four parts: essence, divisions, the manner of offering, and necessity. First: Through the distinctiveness of the fortunate ones' clarity, either gradually or simultaneously, uniting with the realm of Dharma, meditate on the great mudra of offering. Thus it is said. Here, from the word "Puja," it is derived that it should be generated first, or repeatedly generate joy, or have the meaning of reverence. Because it is the preliminary of all virtuous deeds, or for making the deities happy and the preliminary of all accomplishments, or the meaning of repeatedly generating joy in a respectful manner. That is, respecting the objects of offering with the three doors, and with the intention of offering, making them happy through the accumulation of various external and internal things is the nature of the action. Second, the classification is divided into two parts: the uncommon individual classifications and the explanation of the common feast circle. The first is: In general, there are worldly and transcendental offerings, supreme and unsurpassed offerings, and two types: those actually arranged and those arising from the mind. From the differences in field, intention, and object, there are common and special offerings. From the perspective of the support, there are those belonging to the inner three doors' continuum and those included in external substances and implements. From the aspect of form, there are three types of offerings: respect, material, and practice. The external common offering is the kind suitable for use in the world, and the offering is widely known in the outer tantras and so on. The inner uncommon pervasive offering is the offering substance, support substance, fulfillment substance, and accomplishment substance of the inner tantric practitioner himself.