English
All phenomena of samsara and nirvana, in terms of their nature, although they appear as various phenomena, they are not so when measured from the perspective of reality, because the nature of mind has always abided in the essence of the great wisdom of unborn self-arising. Second, the similarity of sound and meaning is that the words and sentences are common in both Sutra and Tantra, but the meaning is determined in the Tantric self-doctrine, so it is particularly augmented. The classifications are: self-common 1, free from extremes 2, differentiation 3, and representative 4, these four logical reasons. Second, the logical reason of dissimilar word and meaning is the establishment of what is to be established 5. The five poisons, in terms of their nature 1, are truly established, because the essence of each is emptiness. For example, a flowered rope appears as a snake, but in reality, the nature of a snake is not established. 2, All phenomena of outer and inner appearances, in terms of their nature, there is no attachment to the extremes of elaboration and the middle dependent on it, because they are truly free from one and many. A vase, in terms of its nature 3, is not determined by its own nature, because it possesses various dharmas such as shape and color, so it establishes the singularity of the external object, just like the collection of arrow materials. The nature of mind, in terms of its nature 4, is ungraspable, like space. The nature of mind, in terms of its nature 5, because it does not truly establish anything, it is nothing, but in appearance, because self-appearance does not cease, it is everything. This is shown in the conventional language of the world, in a reversed way, as it is said in the Lamrim: Therefore, it represents everything. Mind, in terms of its nature, is nothing. Therefore, non-one is all, and all is naturally accomplished. Having thus determined, the view to be realized, that is, the meaning of self-nature, cause, lineage, and abiding, that is, suchness, is directly realized in a naked way with self-awareness and without an object, this is the doctrine. As it is said in the Lamrim: Like the reflection in a clear ocean, without relying on sound and mental activity, self-awareness directly free from objects, self-luminous, free from the three, and unwavering, firmly abiding in this, this is the ultimate of the view based on hearing and thinking. Refuting arguments: Some say: Because the view is particularly superior, Dzogchen is the highest. The characteristic of Tantra is not the view, what can be superior to Madhyamaka? Thus they say. Those who think that the doctrine of Tantra is only the view of Madhyamaka, distinguished by the superiority of skillful means, are unreasonable. Madhyamaka and Tantra both
Chinese
即使在名言上，你们一致认为胜义是离戏的，世俗是如幻的，但仅凭这些还不能确定密宗的见解。为什么呢？因为密宗独特的见解必须确定为无二真谛，器情清净平等大性的缘故。如果有人说：你们把因续作为不变的觉性，即如来藏。像这样在最后法轮的甚深了义经和其释论《宝性论》等中也有出现，所以所证的境没有差别。答：把不变的觉性作为因续，这与最后法轮中所说相似，这确实没错。但仅凭这些仍然不能确定密宗独特的见解。因为当把如来藏安置于无上续中作为因续时，将其作为俱生不变大乐的自性，这是如来及其眷属所认可的密宗的特点。如《金刚镜》中说：有情心中所住者，自生无漏智慧身，不坏明点大乐性，如虚空般遍一切，不住法身之自性。又如《时轮金刚》中说：三有粗细非色蕴，此中无有识之如来，佛之智慧何处亦不住，此乃诸佛所宣说。谁之不变离系者，执为空性而观空，故主尊无迁俱生身之乐，乃密宗乘所说。又如《二观察》中说：地狱饿鬼与旁生，天与非天人等众，粪中之虫等一切，何故不知此安乐，恒常自性具安乐，世间界中任何处，不见有他佛可得，心性即是圆满佛，无有他佛可宣说。此外，从属意义上说，二取显现的轮回诸法，如绳上的蛇一样，是无而显现的突发性的，并且这些显现的基础，实相是如来藏的要点。分别念聚集成佛身和智慧的
English
Even if, in terms of conventional truth, you agree that ultimate reality is free from elaboration and that conventional reality is merely illusory, that alone is not sufficient to establish the view of mantra. Why is that? Because the unique view of mantra must be established as the great equality of pure realms and beings, inseparable from the truth. If someone says: You consider the cause continuum to be immutable awareness, which is Suchness. Such a thing also appears in the profound definitive sutras of the final turning of the wheel and in their commentaries such as the Uttaratantra, so there is no difference in the object to be realized. Answer: It is true that considering immutable awareness as the cause continuum is similar to what is taught in the final turning of the wheel. However, that still does not establish the unique view of mantra, because when Suchness is placed in this unsurpassed continuum as the cause continuum, it is made the nature of co-emergent, immutable great bliss, which is considered by the Tathagatas and their offspring to be a special characteristic of mantra. As it says in the Vajra Mirror: "Whatever dwells in the hearts of beings, is the form of self-born, uncontaminated wisdom. The indestructible bindu is great bliss, pervading all like the sky. It is the nature of the non-abiding Dharmakaya." And as it says in the Kalachakra: "In this realm of the three existences, subtle and coarse, there is no Tathagata of consciousness. The Buddha's wisdom does not abide anywhere. This is what the Buddhas declare. Those who are immutable and free from attachment grasp emptiness and view it as empty. Therefore, the Lord has taught that the bliss of the immutable, co-emergent body is the vehicle of mantra." And as it says in the Two Examinations: "From hell beings, pretas, and animals, to gods, demigods, and humans, and even worms in excrement, why do they not know this bliss? It is always of the nature of bliss. In any realm of the world, another Buddha cannot be found. Mind itself is the perfect Buddha. There is no other Buddha to be taught." Furthermore, in terms of subordinate meaning, these phenomena of dualistic appearance, samsara, are like a snake in a rope, appearing as non-existent and sudden, and the basis of these appearances, the reality, is the key point of Suchness. Conceptual constructs gather into the body and wisdom of
Chinese
又说坛城清净，乃是蕴等等的显现之基，即是本然之性之功用。极细微的智慧之脉，智慧之风，智慧之界，或者说，地水二者，火风二者，空心二者，二二结合，次第本自便是三身三金刚的体性，不用向外寻觅，自然成就。五界之精华，本然之五部，等等，从内清净为智慧界第六部的自性，安住于天尊的自性。大阿阇黎桑结古桑在道次第中说：蕴、界、处等，基圆满，手印不杂明，可变任何物，可成任何事。二是因缘进入之相，三摩地，有欲修和决定圆满二者。初者是，虽未获得三摩地的稳固，仅修习总相，是欲修。又说，虽未能从各个道次第修习至动摇、获得、习惯、稳固的究竟，但仅修习总义之理，是欲修。譬如，一座法中，从防护轮开始，完成一次仪轨之事。如是道次第中说：若于一切道次第刹那间修习，即是散漫之轮欲修习。二者是，于各个道次第的三摩地修习至究竟，是决定圆满。道次第中说：以有次第成熟之理，安立进入之五支。何者一切事物为自明，死是胜义谛，生是中阴世俗谛，出生之三次第无二。因此，主要显示圆满次第的所修，若以死亡、中阴、出生的习气分粗细二者，粗者作为所修，则为生起次第所摄。如是，死亡、中阴、出生三者，以及出生，如乾闼婆之心入胎，身体次第形成至出生之间，出生后至子孙眷属繁盛之间，智慧成熟后至决断、求取名利之间，修习出生之三次第的习气。又，以佛、法、报、化三身及事业之相作为道用，滋养种姓之能力，而圆满为果。
English
Furthermore, it is said that the mandala is pure, being the basis of appearance of the aggregates, etc., which is the innate function of Suchness. The extremely subtle wisdom-channels, wisdom-winds, and wisdom-spheres, or rather, the two of earth and water, the two of fire and wind, the two of space and mind, these pairs uniting in sequence are inherently the essence of the three bodies and three vajras, spontaneously accomplished without seeking elsewhere. The essence of the five elements, the five families as they are, and so forth, are pure from within as the nature of the sixth wisdom-sphere family, abiding in the nature of deities. The great master Sangye Gueshe said in the Stages of the Path: 'Aggregates, elements, and sense-sources, the basis is complete, the mudra is clear without mixing, it can transform into anything, it can accomplish anything.' Secondly, the characteristic of entering conditions is samadhi, which has two aspects: aspiration practice and definitive completion. The first is that even if stability in samadhi has not been attained, merely meditating on the general aspect is aspiration practice. It is also said that even if one cannot train to the ultimate point of movement, attainment, habituation, and stability from each path, meditating on just the general meaning is aspiration practice. For example, completing one session of ritual activities from the protection circle onwards in one sitting. Thus, it is said in the Stages of the Path: 'If one meditates on all paths in an instant, it is aspiration practice of the wheel of elaboration.' The second is that training to the ultimate point in the samadhi of each path is definitive completion. It is said in the Stages of the Path: 'According to the manner of ripening in existence, the five branches of entering are established. Whatever things are self-knowing, death is ultimate truth, birth is intermediate conventional truth, the three stages of birth are non-dual meaning.' Therefore, although primarily showing what is to be purified in the completion stage, if the subtle and coarse habits of death, intermediate state, and birth are divided, and the coarse is taken as what is to be purified, it is included in the generation stage. Thus, the habits of the three stages of death, intermediate state, and birth, and also birth, such as the mind of a gandharva entering the womb, the body gradually forming until birth, after birth until the offspring and retinue flourish, and after intelligence matures until decisions are made and fame and profit are sought, are purified. Furthermore, by using the forms of the three bodies of Buddha, Dharma, and Sambhoga, and the activities, as the path, the potential of the lineage is nourished and perfected into the result.
Chinese
分别地，从上层光明道中，以大悲的牵引，成为升起双运之神的成熟因缘。如何修习之理是：如此这般，将显现的一切法观修为无所缘，即是定空性大瑜伽。如是，对于未能证悟如幻之有情，修习无有对境之大悲，总的来说，即是定悲幻化瑜伽。于此之上，观修因定为自明性白色阿字，于字形的收放上用心，是微细字句。于此之上，以三种仪轨等，观修本尊父母与支分之九本尊，是粗略地修习本尊身，即是手印一相瑜伽。那么，如果观修根本二本尊与支分之九本尊，因为会变成二十本尊，为何会成为手印一相呢？不相违，因为根本本尊不会超出双运之本尊身一尊。譬如树木的树干一般。有戏论之手印瑜伽有四种：坛城戏论、组、数量、面容手印戏论。第一种是：寂静坛城广大，五部与小部等父母共五十尊之上，菩萨眷属十六尊，门神父母，作事，六能仁等八十二尊。中等者，五部父母，菩萨眷属，门神，作事，六能仁等四十二尊。简略者，五部父母十尊，门神父母八尊，共十八尊。忿怒尊坛城广大，饮血五部父母与小部等五十尊之上，处所门母自在二十八尊，忿怒十尊父母二十尊相加，共一百一十八尊。中等者，饮血五部父母之上，处所等如前计数，共七十八尊，简略者，从彼等中减去忿怒十尊父母二十尊，共五十八尊。第二种是：寂静尊有组一、三、五三种。不动金刚父母与金刚部的小部四对，门神父母八尊，具有十八尊的体性是组一。身语意之三本尊与佛母等，各自的小部眷属围绕，加上忿怒十尊中除去上下忿怒尊的父母八对，共四十六尊是组