English
Examine the appearance of clinging to samsara and nirvana as real. The second part is as follows: There are two types: common and uncommon. First, the common reason for truth is: "Truly like illusion," etc., three lines. Merely appearing in samsara, but not truly established, is the ultimate truth; appearing without ceasing like an illusion is the conventional truth. Therefore, in accordance with the intention of the characteristic vehicle to divide all phenomena into two truths, here too, we speak of two truths. Thus, the consciousness that grasps at self and the thought of what belongs to self, clinging to the five aggregates and the five elements as other, and grasping them as objects, these are merely appearances, and are not established as such, because in the nature of the completely pure realm of suchness, all are equal in one taste. Moreover, these three selves are not established in the face of ultimate truth, so they are equal in unbornness; in the face of conventional truth, they are not deceptive, so they are equal in illusion, which is common. Furthermore, when determined by the two truths, these three selves are purified into the five wisdoms, the five families, and the five mothers, respectively, so in terms of ultimate truth, wisdom, fruit, and self-nature ultimate, the three, that is, the seven treasures, are spontaneously accomplished in essence, and are equal; in terms of conventional truth, wisdom, mudra, and the three illusory objects, that is, the mandala of body and wisdom, are equal in being primordially complete, which is the uncommon equality. The second part is the reason for the four realizations and the three purifications. The first is: "Self and others of self," etc., one line and two verses. These appearances of self and others of self as different are merely illusions of mistaken cognition due to the power of ignorance, and nothing else is seen, so they are extremely subtle, i.e., atoms; they are profound because of non-realization, i.e., even a momentary consciousness does not exist elsewhere, but the appearance is due to the continuation of mistaken cognition, the latter using the former, just as the appearance of a dream is merely an illusion, so the change of the four elements is like the sky not moving, and in reality, nothing moves from the nature of reality, which is the probandum of the sign of the same cause. The way to prove it is that it appears in the face of nominal consciousness, but if analyzed, even mistaken cognition does not exist, because its cause is ignorance.
Chinese
并且，我与，果的五蕴，以及执着的相续显现为识，这些所依赖的基础和生起的根本，本来就没有成立。因此，轮回与涅槃平等性的法界中，连一刹那的错觉相续也没有成立，所以通达一切法在心性中成为一体。这样，由于错觉的相续完全清净，所以通达一切法在平等性的法界中成为一体，并且以标志文字的方式不间断地证悟。其中，表示无生的“阿”的形态，是语的自性；对于此，任何事物都不阻碍，表示自在的“乌”的形态，是身的自性；两个字母结合并用 bindu 装饰，表示证悟二无别的觉性，显现为五种智慧，以表示它的“嗡”的形态来证悟，是意的自性，这就是文字的形态。这样，通过证悟一体性和文字形态的力量，证悟到真谛无别，本来就是成佛的加持力自然生起。并且，如同自明自用一样，证悟到无境自显，因此，这是四种证悟的理由。第二是，我与他等两句，我即五蕴，他即五大，以及分别的相续识，这些内外之法，自性清净，这三个我，次第清净为五部父续，五部母续，五种智慧。第三是宗派，以这些理由衡量的结果，以前，自性中没有退失。这样，一切法在自性真谛无别，远离对境的法性中确定下来，这就是无上金刚乘的宗派，因为与名相和外续的乘不同，所以是殊胜的。第二，将过去之法确定为不可言说，有五点：以四乘必定产生的果，显示为无上乘；显示一切法为无自性的幻化；虽然佛与法没有变异，但为了调伏众生而如此显示；显示续部的伟大；这一切仅仅是假立，显示自性不可言说。第一是，乘
English
And, I, the five aggregates of the fruit, and the continuous appearance of clinging as consciousness, the basis of dependence and the root of arising, are originally without establishment. Therefore, in the realm of equality of samsara and nirvana, not even a momentary continuum of delusion is established, so all dharmas are realized as one in the nature of mind. Thus, because the continuum of delusion is completely purified, all dharmas are realized as one in the realm of equality, and are continuously realized in the form of symbolic letters. Among them, the form of "A" representing the unborn is the nature of speech; for this, nothing hinders, the form of "U" representing freedom is the nature of body; the two letters are combined and decorated with bindu, representing the realization of non-duality, manifesting as five wisdoms, realizing it in the form of "Om", is the nature of mind, this is the form of letters. Thus, through the power of realizing oneness and the form of letters, the blessing of realizing that the truth is inseparable and originally enlightened naturally arises. And, just as self-awareness is self-using, realizing that there is no object and self-illumination, therefore, this is the reason for the four realizations. The second is, "I and others, etc." are two lines, "I" is the five aggregates, "others" are the five elements, and the continuous consciousness of discrimination, these internal and external dharmas are naturally pure, these three "I" are successively purified into the five father tantras, the five mother tantras, and the five wisdoms. The third is the tenet, the result measured by these reasons, before, there was no loss from the nature itself. Thus, all dharmas are established in the nature of truth inseparable, the dharma nature away from the object, this is the tenet of the unsurpassed Vajrayana, because it is different from the vehicle of names and outer tantras, so it is supreme. Second, there are five points to establishing the past dharmas as inexpressible: showing the fruit that will surely arise from the four vehicles as the unsurpassed vehicle; showing all dharmas as the illusion of no self-nature; although there is no change in the Buddha and the Dharma, it is shown in this way for the sake of taming beings; showing the greatness of the tantra; all of this is merely imputed, showing that self-nature is inexpressible. The first is, vehicle
Chinese
四等二句。声闻、人、非人。菩萨的四种乘，各自从不相顺的恶趣和轮回以及二边中必定解脱。如是必定解脱的究竟，无上的唯一乘，是他们的所证，没有比这更高超和修习的，所以是果位，也是安住的处所。第二是，以真实证悟等二句。以证悟真实之实相的智慧，如果善加观察和分析，则一切法在自性上什么也不成立，只是在缘起中显现，什么也不阻碍，所以诸方便也与所化众生的心意相合，不会白费，必定成就。第三是，佛等一颂。真实而言，三身无别，所以佛的化身也不会完全入灭。他所说的法，在轮回未空之前也不会隐没，因为要度化一切有情的大悲心已经达到究竟。然而，显现为有迁变，是为了成熟和调伏不了解实相的有情众生。从佛最初出现在世间到最后入灭之间的事业，以及教法兴衰的方式，一切都只是化现，而不是自性。如《总经》云：您是虚空的自性，没有生灭，与世间人相合，以灭度来调伏。又如《金光明经》云：佛陀世尊不可思议，如来是常恒之身，为了利益有情众生，示现种种化现。第四是，调伏等二句。在何处主要宣说增上戒律、禅定和智慧的三种学处，即是调伏。经藏、律藏、论藏，即三藏。以及沐浴和洁净等难以逾越的誓言所束缚的事部，以及依于克里亚瑜伽二者的行部，以及身语之行为只是助伴，主要依靠瑜伽士而成就意义的瑜伽部，以及仪轨三生起等生起次第，和
English
The four, etc., are two lines. Gods, humans, Shravakas, Pratyekabuddhas. The four vehicles of Bodhisattvas ensure that they are liberated from the unfavorable realms of suffering, samsara, and the two extremes. Having thus certainly arisen, this single, unsurpassed vehicle alone is their object of accomplishment, and since there is nothing beyond this to traverse or purify, it is certainly the ground of the fruit and where they abide. The second is: "By true realization," etc., are two lines. If one thoroughly examines and analyzes with the wisdom that realizes the true nature of reality, then all phenomena, in their own nature, do not truly exist in any way, but merely play as interdependent origination without any obstruction, so the methods also accord with the minds of those to be tamed and are accomplished without being wasted. The third is: "Buddha," etc., is one verse. In reality, the three bodies are inseparable, so even the Nirmanakaya of the Buddha does not completely pass into Nirvana. The Dharma spoken by him also does not perish until samsara is empty, because his great compassion to liberate all sentient beings is perfected. However, the appearance of change is to ripen and tame sentient beings who do not understand reality. All the deeds of the Buddha from his first appearance in the world to his final passing into Nirvana, and the way the teachings flourish and decline, are merely emanations and not self-existent. As it is said in the General Sutra: "You are the nature of space, you have no passing away or not passing away. In accordance with the world, you intend to tame by passing away." And as it is said in the Golden Light Sutra: "The Buddha, the Bhagavan, is inconceivable. The Tathagata is the eternal body. For the benefit of sentient beings, he shows various displays." The fourth is: "Discipline," etc., are two verses. Where the three trainings of higher discipline, concentration, and wisdom are mainly taught, that is the Vinaya. The Sutra Pitaka, the Vinaya Pitaka, and the Abhidhamma Pitaka, are the three pitakas. And the Kriya Tantra, bound by vows that are difficult to transgress, such as bathing and cleanliness, and the practice based on both Kriya Yoga, the Charya Tantra, and the Yoga Tantra, where the actions of body and speech are merely aids, and the yogi mainly relies on them to accomplish the meaning, and the generation stage, such as the three generation rituals, and
Chinese
主要阐述圆满次第光明空性的身之续无上父续，主要阐述生起次第圆满之方式和圆满次第乐空双运的语之续无上母续，以及生起次第和圆满次第双运且主要阐述光明大智慧圆满次第的意之续无二续。在十方刹土中，对于具器者来说，所有广为人知的经续都源于此秘密心髓。因此，所有母神和空行母都以扩展的自性，使此秘密心髓成为轮回存在期间一切律藏和续部的来源，犹如母体一般。由于一切最终都由此确定，因此它也像是所有经续的通用注释。第五是，从“诸法皆是说”到“说也”。如此宣说的所有法，仅仅是名称上的差异，实际上并没有任何成就。然而，为了使导师能够依靠名言，逐渐引导众生趋向真实的意义，暂时以符合所化众生心意的方式，在名称和词语上附加意义而宣说佛法。因此，从导师宣说之时起，名称和词语中并没有丝毫意义的实体存在。如《三摩地王经》所说：“如若有人生得子，彼之名字虽异立，内外一切寻觅无，一切诸法如是知。”如是，一切法皆是不可言说之网，如是宣说。第二，归纳为四：讲述所说之历史，真实归纳，表示佛语秘密真言之词，归纳之功德。第一是，从“此后”等开始。广说之后，从如来父母意念无二之自性坛城中，取出显示彼等意义，超出对境之秘密，即是显示导师之身等五种自性，五部不可分离之金刚。第二是，“啊火！有根”等两偈。啊火！表示对证悟轮涅无二感到惊奇。其中，第一偈中“所有世间”等归纳了五句所要衡量的内容。如此，轮回。
English
The Father Tantra, the Body Tantra, which mainly elucidates the clear light and emptiness of the completion stage, is supreme. The Mother Tantra, the Speech Tantra, which mainly elucidates the method of perfecting the generation stage and the bliss and emptiness of the completion stage, is supreme. And the Non-Dual Tantra, the Mind Tantra, which unites the generation and completion stages and mainly elucidates the completion stage of great luminous wisdom. In all the realms of the ten directions, all the well-known sutras and tantras for vessels originate from this secret essence. Therefore, all mothers and dakinis, by their expanding nature, make this secret essence the source of all Vinaya Pitaka and Tantras as long as samsara exists, like a mother. Since everything is ultimately determined by this, it is also like a general commentary on all sutras and tantras. Fifth, from "All dharmas are spoken" to "spoken." All the dharmas taught in this way are merely different names, but in reality, there is no accomplishment. However, in order for the teacher to rely on terminology and gradually guide beings towards the true meaning, he temporarily attaches meaning to names and words in accordance with the minds of those to be tamed, and only teaches the Dharma. Therefore, from the time the teacher taught, there was not the slightest entity of meaning in names and words. As it is said in the Samadhiraja Sutra: "If someone has a son, although his name is different, there is nothing to be found inside and outside. Know that all dharmas are like this." Thus, all dharmas are an unspeakable net, as it is said. Second, there are four summaries: telling the history of what was said, the actual summary, the words that represent the secret mantra of the Buddha's speech, and the merits of the summary. The first is, starting from "Then" etc. After the extensive explanation, from the mandala of the nature of non-duality of the minds of the Tathagata father and mother, the secret that shows their meaning, beyond the scope of objects, is taken out, that is, the five natures such as the body of the teacher are shown, the indivisible vajra of the five families. The second is, "Ah Ho! Root of existence" etc. two verses. Ah Ho! expresses surprise at the realization that samsara and nirvana are non-dual. Among them, the first verse, "All the worlds" etc. summarizes the five lines to be measured. Thus, the cycle of existence.