Chinese
获得五身之位后，将遍布所有佛土。又如顿悟者所说，证悟与进入二者无别，确信无疑，修习达到圆满，无漏道之智慧亦将确信无疑地显现。如此，次第和顿悟二者的道，都以三种特征来束缚。《观鬘》中说：两种道也都以三种特征达到究竟。分为三：即了知因的特征、进入缘的特征和果达到究竟的特征。第一种分为二：即理证和驳斥寻求其他成就的执着。第一种分为三：即四种证悟的理证、三种清净的理证和四种平等的理证。第一种是：因一等一颂，从无明邪念之心显现轮回，从身和智慧的坛城显现涅槃。如此，显现并执着于轮回和涅槃二者的法，是因一性的标志所衡量的对象。衡量的方法是，以前面的方法确定下来的宗派执着，作为后面理证的衡量对象，以衡量者因一性的、以文字形式的、以加持的、以现量的四种理证来衡量，次第如其本性不生，显现不灭，本体无别。并且，无有能所对立而现量证悟，是离于特征的宗派。如何理解呢？包含轮回和涅槃的一切法，都是心性自生智慧不生之界中因一性的，因此，从证悟和未证悟显现轮回和涅槃二者。譬如，将王子视为贱民的虚假和确认为王子的量，二者本体与王子为一。大海中说：法性界中方式一，所有自显现诸法，全部证悟为菩提心。心性不生的音声，显现不灭，自显现为天尊身语意。以无法表示的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）本身显现为众多能表示的字母而不灭来表示而证悟。譬如，手指指向月亮一样。大海中说：显现为身语意。
English
Having attained the state of the five bodies, one will be renowned throughout all Buddha-fields. Furthermore, according to the proponents of sudden enlightenment, realizing the inseparability of knowledge and entry with unwavering certainty, and perfecting practice, the wisdom of the undefiled path will undoubtedly manifest. Thus, both the gradual and sudden paths are bound by three characteristics. As stated in the Garland of Views: Both paths are perfected in meaning through three characteristics. These are divided into three: the characteristic of knowing the cause, the characteristic of entering the condition, and the characteristic of the fruit reaching ultimate fulfillment. The first is divided into two: reasoning and refuting the attachment of seeking other accomplishments. The first is divided into three: the reasoning of four realizations, the reasoning of three purities, and the reasoning of four equalities. The first is: one verse such as 'one cause,' from the mind of ignorance and wrong thought appears samsara, and from the mandala of body and wisdom appears nirvana. Thus, the phenomena that appear and are clung to as samsara and nirvana are measurable by the sign of a single cause. The method of measuring is to take the tenets established by the preceding methods as the object of measurement for the subsequent reasoning, and to measure with four types of reasoning: the single cause of the measurer, the manner of letters, the blessed, and the directly perceived. In order, the nature is unborn, the display is unceasing, the essence is inseparable. Moreover, realizing directly without object and subject is a tenet that is free from characteristics. How is it? All phenomena encompassed by samsara and nirvana are of a single cause in the realm of mind-essence, self-arisen wisdom, which is unborn. Therefore, from realization and non-realization, samsara and nirvana appear as two. For example, the false accusation of mistaking a prince for a commoner and the valid cognition of ascertaining him as a prince are both of the same essence as the prince. As it is said in the Ocean: Because the manner in the realm of dharmata is one, all self-appearing phenomena, all are realized as bodhicitta. The resonance of mind-essence, unborn, the display unceasing, self-appears as the body, speech, and mind of the deity. It is realized by representing the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), which cannot be represented, appearing unceasingly as many representing letters. For example, like pointing to the moon with a finger. As it is said in the Ocean: Appearing as body, speech, and mind.
Chinese
完全理解为言语的庄严，一切都是言语的文字，以方便而印证。如此说。自性本无生和显现无断绝二者，以真实证悟的力量，那二者本体无别而证悟的加持力而生起。特别是胜义谛七宝自性任运成就，因此其显现还灭，器情世间显现为身和智慧的坛城。譬如黄金和黄金的黄色一样。那也是出自《海续》：彼者无别加持力，彼者是彼之加持，以无二之方式而自显，加持奇妙不可思议。如此说。真谛无别也超越了心识的行境，能见之境和能见之识二者无有，以自明现量无境自明而证悟之故。那也是一切法王的实相。清净的相续者们以智慧的观照如是观照之故。譬如无眼疾者见到白色海螺，那本身就是海螺颜色的实相一样。那也是出自《海续》：自生自显此心性，于无二自明未生中，明朗现量无有怀疑，说是证悟中之最胜。如此说。见鬘中说：一切法本初即是佛，那也并非与经和口诀相违背，也并非仅仅依赖经和口诀的词句，而是以自己的觉性在心的深处确信而现量证悟。如此说。如是四种殊胜证悟的理由，一切法都已确定，如实之实相在自明现量中明亮圆满，因此无取舍而一时自在地转为身和智慧的显现，故为国王。没有比这更大的宗派了。这些以前的宗派作为后面的衡量，是次第的证悟方式。如果作为顿悟的方式，两种事物的总集一切法在真谛无别中是唯一的因。那以表示元音字母阿阿乌玛三者集合的方式来表示，以无二元音的加持力，成为三金刚。
English
Completely understanding as the adornment of speech, everything is the letters of speech, sealed with skillful means. Thus it is said. The nature of unborn and the play of unceasing, through the power of actually realizing these two, the blessing power of realizing the essence of these two as inseparable arises. Especially, the ultimate seven treasures are spontaneously accomplished as the essence itself, therefore its appearance and disappearance, the vessel and essence, appear as the mandala of body and wisdom. For example, like gold and the yellowness of gold. That is also from the Ocean Tantra: "That itself is from inseparable blessing, that itself is the blessing of that, self-appearing in the manner of non-duality, the wonder of blessing is inconceivable." Thus it is said. The indivisible truth is also beyond the realm of the mind, because the object to be seen and the consciousness that sees are non-dual, and self-awareness is realized as self-illuminating without an object. That itself is the reality of all Dharma Kings. Because those with pure lineage see it that way in the vision of wisdom. Just as seeing a white conch shell with undamaged eyes is the reality of the conch shell's color. That is also from the Ocean Tantra: "This self-arisen, self-manifesting mind, in the unborn, non-dual self-awareness, is clearly and manifestly without doubt, it is taught as the supreme of all realizations." Thus it is said. In the Garland of Views, it says: "All dharmas are primordially abiding as Buddhas, that is not contradictory to scripture and oral instruction, nor is it based solely on the words of scripture and oral instruction, but it is realized manifestly by believing deeply in one's own awareness." Thus it is said. Thus, with the reasoning of four kinds of excellent realization, all dharmas are determined, and the reality as it is is completely clear in the self-aware manifestation, so without acceptance or rejection, it simultaneously transforms into the play of body and wisdom, therefore it is the king. There is no greater tenet than this. These earlier tenets, when used to measure the later ones, are a gradual way of realization. If it is done in a sudden way, then all dharmas, which are the collection of two things, have one cause in the indivisible truth. That is represented by the way the letters A, U, and MA are combined, and through the blessing of that non-dual vowel, it becomes the three vajras.
Chinese
从证悟成佛到自明现量彻底决断，并从思维的行境中完全解脱，是为宗派。如《怖畏电光》中所说：因是二谛同时，一即一之体性，于身语意之坛城中，诸法皆悟自性，从无生界之加持中，诸法皆知显现，如是之自性，不依赖于他，不相违背，若以现量智慧而决断，即是瑜伽士到达了地。如是说。第二是，器情相续皆清净证悟，即是说，外器之五大和内情之有情五蕴，以及彼等各自的八识聚，皆本初即是身和智慧的坛城中成佛，器情相续三者如次第般，清净为如来母五尊，如来父五尊，以及五种智慧之故。凡是本初清净之自性，皆遍及未曾被一切垢染所染污，并且彼即是身和智慧之体性成佛所遍及，如同法身一般。如是说：一切胜义之精华，于他处胜者不寻法。如是说。假设彼证悟并且串习则为成佛，仅仅安住如何能变成佛呢？无论证悟与否，自性清净即是佛，如同有为法无论证悟与否皆是无常一般。第三是，等性二者等三句，一切法本初即是成佛，因为以四种等性而证悟轮涅二者无别之故。其中四种等性是：以破除少分戏论和破除一切戏论之差别，分为名相和非名相的胜义谛二者，皆平等于破除戏论之空性中。显现上相似，但以能起作用和不能起作用而安立为真实和虚假的世俗谛二者，皆平等于以真谛而空性中，这二者是共同大乘之理。特别是从无上密咒之理中宣说了超胜的等性二者，以无遮和非遮之差别，名相和非名相之空性二者，皆是超胜胜义七宝
English
From the realization of enlightenment to the decisive determination by self-cognizant direct perception, and the complete liberation from the realm of mental activity, is the tenet. As it says in "Fearsome Lightning": The cause is the two truths simultaneously, One is the nature of one, In the mandala of body, speech, and mind, All phenomena realize their own nature, From the blessings of the unborn realm, All phenomena are known to appear, Such is the nature, Not relying on others, not contradicting, If decided by direct perception wisdom, Then the yogi has reached the ground. Thus it is said. The second is, Vessels, essence, and continuums are all purely realized, That is, the five outer elements of the world, and the five inner aggregates of sentient beings, and all those gathered by their respective eight consciousness aggregates, are from the beginning enlightened in the mandala of body and wisdom. The three, vessels, essence, and continuum, in that order, are purified into the five Tathagata mothers, the five Tathagata fathers, and the five wisdoms. Whatever is the nature of primordial purity is pervaded by never having been stained by any obscurations, and that itself is pervaded by enlightenment as the essence of body and wisdom, like the Dharmakaya. As it is said: All the essence of the supreme, Elsewhere the Victorious Ones do not seek Dharma. Thus it is said. If that is realized and familiarized, it is enlightenment, but how can merely abiding become enlightenment? Whether realized or not, the nature of purity is enlightenment, just as conditioned phenomena are impermanent whether realized or not. The third is, Equality of two, etc., three verses, all phenomena are enlightened from the beginning, because of realizing samsara and nirvana as non-dual through the four equalities. Among them, the four equalities are: By the distinction of eliminating a small portion of elaboration and eliminating all elaboration, the two divided as nominal and non-nominal ultimate truth are both equal in the emptiness of eliminating elaboration. Appearing similar, but the two designated as correct and incorrect conventional truth by being able to function and not being able to function are both equal in being empty by truth, these two are the common Mahayana approach. In particular, from the approach of the unsurpassed mantra, the two surpassing equalities are taught: By the distinction of negation by implication and negation by exclusion, the two emptinesses of nominal and non-nominal are both the surpassing ultimate truth, the seven treasures.
Chinese
在本体中任运成就而平等，从不净显现颠倒以及清净显现为天尊的两种世俗，也平等于殊胜世俗身和智慧的坛城中。如是，以能衡量之理智寻求，所衡量之轮回涅槃一切法，在味一性的自性坛城中证悟，即是宗派。彼时，清净与不清净所分的诸刹土，也与普贤王如来的刹土自性无有分别。身语意的行为，无论做什么，都成为圆满具足福德与智慧二大资粮，而一切显现皆显现为智慧。若有人认为四种证悟和清净平等的这些理智，之前在第三品中也出现过，是重复。由于境况和证悟方式的差别，没有重复的过失。之前是为了确定所依轮回之法而说，此处是为了结合见行，作为积聚资粮之前行而说。第二是，四时等一颂。如是，确定之宗派的果，无论从四时和十方，即从处所、时间和情况任何方面寻求，也不会找到一个异于自心性的圆满正等觉。为何呢？心性自性清净，证悟它即是圆满正等觉。如此，若不证悟内心的佛，向外寻求也无法找到，故劝诫不要寻求。第二、根基进入之相，有次第的和顿悟的两种。第一种也有两种：所要成办之根基，以及如何成办之方便圆满。第一种有三种：修行者，共同宣说处所和资具，以及时间。第一是，支分等一颂。具足明咒的五支，且不违犯誓言，因此相续清净。具备修行物质的五种资具，并且通晓彼等寂静等五种仪轨的瑜伽士，无论是一、三、五众，与天尊数量相符的会众，以坛城修积会供，必定能成就四种持明之善妙必要，以及究竟之果位圆满菩提。