Chinese
因此，为了实现轮回涅槃无二，显现名为“以美装饰”的等持之意，安住于此，为了成办会供而宣说此语。将两种论典结合起来以成办会供，分为两种：一是将论典正文结合起来阐述，二是将代表密咒的词语和论典所说的功德结合起来阐述。第一种又分为两种：一是略述三种特征，二是详述三种特征。如果按照次第道的方式来解释，那么通达因的特征，即证悟见解，以及使缘起作用的特征，即能够运用等持，这样见行就融为一体，并且修习其意义，就是不堕入轮回的陀罗尼。如果对此持续串习，成为具有道路能力之力的状态，那么就能使果成熟。什么果呢？即获得暂时道果的四种持明，以及究竟果位的五身佛果，并且这些果位在所有被调伏的刹土中广为人知。或者，如果按照顿悟道的方式来解释，那么因是见解，缘是等持，通过见修顿悟融为一体的行为，成为不堕入歧途和轮回深渊的陀罗尼，即具有等持能力之力的状态，以此作为近取因和圆满因，获得任运成就的持明，并在五身刹土中广为人知，并且使五身之果成熟。以上是详细阐述三种特征。其中有三个共同要点：一是通达因的特征，即见解；二是使缘起作用的特征，即等持；三是究竟圆满的特征，即果。第一个共同要点又分为两种：一是用理证来确定，二是驳斥在其他宗派和果位中寻求的执着。第一种又分为两种：一是列举四种证悟的理证，二是阐述。这里分为按照次第道的方式来解释和按照顿悟道的方式来解释两种。首先，按照次第道的方式来解释，轮回涅槃的法是所量，同一因是理证，证悟无生是宗派，这样就能消除对事物执着于相的执着。执着于无生是所量，文字的形态是理证，身语意三门证悟为五身不尽庄严轮是宗派，这样就能消除
English
Therefore, in order to realize the non-duality of samsara and nirvana, manifesting the meaning of the samadhi called "Adorned with Beauty," abiding in this, and for the purpose of accomplishing the gathering, these words are spoken. Combining the two treatises to accomplish the gathering is divided into two: first, combining the actual texts of the treatises to explain, and second, combining the words representing the secret mantra and the qualities spoken of in the treatises to explain. The first is further divided into two: first, briefly stating the three characteristics, and second, elaborating on the three characteristics. If explained according to the gradual path, then understanding the characteristic of the cause, which is realizing the view, and the characteristic of making conditions function, which is being able to utilize samadhi, thus view and conduct become integrated, and practicing its meaning is the dharani that does not lead to falling into samsara. If one continuously habituates to this, becoming a state with the power of the ability of the path, then one can ripen the fruit. What fruit? That is, obtaining the four vidyadharas of the temporary path fruit, and the fruit of the five kayas of the ultimate state of the Victorious Ones, and these fruits are widely known in all the realms to be tamed. Or, if explained according to the sudden path, then the cause is the view, and the condition is the samadhi. Through the conduct of the sudden integration of view and meditation, one becomes a dharani that does not fall into wrong paths and the abyss of samsara, that is, a state with the power of the ability of samadhi. With this as the proximate cause and the complete cause, one obtains the spontaneously accomplished vidyadhara, and is widely known in the realms of the five kayas, and ripens the fruit of the five kayas. The above is a detailed explanation of the three characteristics. Among them, there are three common points: first, understanding the characteristic of the cause, which is the view; second, making the characteristic of conditions function, which is the samadhi; and third, the characteristic of ultimate perfection, which is the fruit. The first common point is further divided into two: first, establishing with reasoning, and second, refuting the clinging to seeking in other tenets and fruits. The first is further divided into two: first, listing the reasons for the four realizations, and second, explaining. Here, it is divided into two ways of explaining: according to the gradual path and according to the sudden path. First, according to the gradual path, the dharmas of samsara and nirvana are the measurable, the same cause is the reason, and realizing no-birth is the tenet, so that one can eliminate the clinging to clinging to phenomena as characteristics. Clinging to no-birth is the measurable, the form of letters is the reason, and realizing the three doors of body, speech, and mind as the inexhaustible wheel of adornment of the five kayas is the tenet, so that one can eliminate
Chinese
这是为了消除执着于空性断灭的偏见。在前两个证悟中，执着是所量，加持是理由，无别地证悟是宗派，这是为了消除执着于二谛是不同的偏见。执着于二谛无别是所量，以现量确定是理由，证悟远离行境是宗派，这是为了消除将见解真谛无别作为心识对象的偏见。如果将这四点放在一起陈述，那么从无明和邪见的延续中显现轮回，以及从身和智慧的坛城中显现涅槃，这些法，因为它们从自性无生的法界中没有动摇，所以通过心性自生智慧而成为一体。例如，就像国王的儿子流落到民间一样。正如经中说：法性界中一相故，一切自显诸法皆，一切证悟为菩提心。这样说。心性无生之光，法，无碍的游舞自显现为本尊的身语意，因为不可表示的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身显现为四十五个能表示的字母。正如经海中说：身语意中显现故，一切证悟为语庄严，一切皆是语之字母，具足方便而印封。这样说。自性无生和游舞无碍二者，法，虽然词句上有先后，但意义上没有差别，因为七宝自性之续自然成就，所以器情身和智慧的坛城本来就已成佛而被加持。正如经海中说：彼性无别加持故，彼性即是彼加持，无二之相而自显，加持稀有不可思。这样说。真谛无别，法，是超越心识行境的，因为以自证的现量证悟为无境自明。正如经海中说：自生自显此诸法，无二自证无生中，明了现量无有疑，说是证悟中最胜者。这样说。像这样，以四种理由确定下来的宗派是极
English
This is to dispel the attachment to holding emptiness as nihilistic. In the first two realizations, attachment is the object to be measured, blessing is the reason, and realizing non-duality is the tenet, which is to dispel the attachment to holding the two truths as different. Holding the two truths as non-dual is the object to be measured, establishing it through direct perception is the reason, and realizing it as being beyond the realm of experience is the tenet, which is to dispel the attachment to making the view of the non-dual truth an object of the mind. If these four are put together in a statement, then the appearance of samsara from the continuation of ignorance and wrong views, and the appearance of nirvana from the mandala of body and wisdom, these phenomena, because they do not move from the realm of self-nature unborn, are one through the self-born wisdom of mind itself. For example, like a prince wandering among the common people. As it is said in the sutra: Because of the single nature in the realm of Dharma, all self-appearing phenomena, all are realized as Bodhicitta. So it is said. The radiance of the unborn nature of mind, the Dharma, the unceasing play self-appears as the body, speech, and mind of the deity, because the unrepresentable letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） itself appears as the forty-five letters that can represent it. As it is said in the ocean of sutras: Because of appearing in body, speech, and mind, all is realized as the adornment of speech, all are the letters of speech, sealed with skillful means. So it is said. Self-nature unborn and unceasing play, the two, Dharma, although there is a sequence in the words, there is no difference in meaning, because the seven treasures of the essence continuum are naturally accomplished, so the vessel and essence, the mandala of body and wisdom, are blessed as being enlightened from the beginning. As it is said in the ocean of sutras: Because of the blessing of that non-duality, that nature is that blessing, self-appearing in the form of non-duality, the blessing is wonderful and inconceivable. So it is said. The non-dual truth, Dharma, is beyond the realm of the mind, because it is realized as objectless and self-luminous through the direct perception of self-awareness. As it is said in the ocean of sutras: These self-born and self-appearing phenomena, in non-dual self-awareness unborn, clearly and directly without doubt, it is said to be the best of all realizations. So it is said. Thus, the tenet established by the four reasons is extremely
Chinese
以四种方式证悟，一切法在自证的显现中圆满显现，并且因为能自主智慧而成为国王。由于它超越了密咒的续部和中观、唯识，因此没有比这更大的宗派了。再说，如果像顿悟派那样宣说，那么轮回涅槃的一切法，在胜义谛中远离生灭、住立、所缘、来去，是唯一的因。在世俗谛中，显现为生灭、住立、所缘、来去，是唯一的因。在无二的真谛中，生起之时即是无生等五种，是唯一的因。那么，需要文字形式的理证吗？需要，因为证悟唯一因，是通过文字形式的理证来象征并证悟的。那么，需要加持吗？需要，因为虽然依赖文字形式来证悟，但力量在于加持。那么，需要现量吗？需要，因为它也能从无二的执着中解脱。而且，这四者并非依次证悟，而是轮回涅槃的一切法，以文字形式来象征唯一的因，通过加持的力量，无二地确定，因此自证的现量从心的行境中解脱，这是宗派的究竟。对此，有些人说，如果按照渐次派的方式来宣说，那么就会有衡量对境、理证、宗派三者混淆的过失。金刚询问者纽顿说，没有过失，因为以唯一因的理证来显示而证悟，以及以文字形式的理证来证悟如幻，从宗派的角度来说是可以的。但是，从执着空性和显现的角度来说，加持的理证就成了衡量对境。藏那光燃说，三真谛各自的衡量对境、理证、宗派三者混淆，过失很大。但是，前一个理证成为后一个理证的宗派，后一个理证成为前一个理证的衡量对境，没有过失。就像“你所认为是酥油的，那就是我的妻子”一样。或者说，普光是自性的乘的究竟果，但却被说成是密咒的道阶。如《方便网》中所说：“超越普光之后，成为莲花者。”
English
Through the fourfold realization, all dharmas are perfectly manifest in the direct perception of self-awareness, and because it masters wisdom, it is the king. Since it transcends the tantras of mantra and Madhyamaka-Cittamatra, there is no greater tenet than this. Furthermore, if explained according to the sudden school, all dharmas of samsara and nirvana, in the ultimate truth, are free from arising, ceasing, abiding, focus, coming, and going, and are of one cause. In the relative truth, appearing as arising, ceasing, abiding, focus, coming, and going, is of one cause. In the inseparable truth, the very moment of arising is the fivefold absence of arising, etc., and is of one cause. Then, is the reasoning of the form of letters not necessary? It is necessary, because the realization of the one cause is symbolized and realized through the reasoning of the form of letters. Then, is blessing not necessary? It is necessary, because although realization depends on the form of letters, the power lies in the blessing. Then, is direct perception not necessary? It is necessary, because it also liberates from clinging to inseparability. Moreover, these four are not realized sequentially, but all dharmas of samsara and nirvana, symbolized as one cause by the form of letters, are decisively established as inseparable through the power of blessing, so that the direct perception of self-awareness is liberated from the realm of the mind, which is the ultimate of the tenet. Some say that if explained according to the gradual school, there will be the fault of mixing the three: the object to be measured, the reasoning, and the tenet. Dorje Dringpa Nyuton said that there is no fault, because it is permissible from the perspective of the tenet to show and realize with the reasoning of the one cause, and to realize illusion with the reasoning of the form of letters. However, from the aspect of clinging to emptiness and appearance, the reasoning of blessing becomes the object to be measured. Tsang Nak Öbar said that it is a great fault if the three truths, each in its own place, mix the object to be measured, the reasoning, and the tenet. However, there is no fault if the previous reasoning becomes the tenet of the subsequent reasoning, and the subsequent reasoning becomes the object to be measured of the previous reasoning, just as "Whatever you consider to be ghee is my wife." Or, although Primordial Light is the ultimate result of the vehicle of essence, it is explained as a stage on the path of mantra. As it says in the Net of Means: "Having transcended Primordial Light, one becomes a lotus-holder."