Chinese
因为这与说获得果位，即进行道之次第的两种事业等直接相违，并且有无尽的理智损害。此外，如前所说的智慧，由于安住于心之本初自性，而不变为其他体性，因此也称为本然安住。三有显现转变的习气所生的粗大心，在果位之地是不存在的，并且由于它的力量，以这些作为空性的基础的空性在那里也是不存在的，因此，成为如来法性身的实性，必须安立于本初智慧的界中，因此，在后法轮的经部中，所意指的如来藏所阐述的究竟意趣也是这个。然而，如果说意指它而宣说的经部不是阐述本初心的论藏，也是容易接受的。在此，嘉瓦龙钦巴等许多殊胜的先贤认为，这些经部所阐述的佛性，与此处所阐述的本初心意义相同，不仅是它们的意趣，而且所诠释的也是这个。如果是这样，难道不会导致显密没有差别吗？对此，敏林洛钦仁波切等认为，在认为不变的觉性是所净治的方面没有差别，但认为它本身是俱生不变的安乐自性，这是密宗的特点。这个意义是困难的关键，因此仅从依靠全知父子的论典进行分析的角度来说，从无上续部所说的本初心和从后法轮所阐述的如来藏，二者名称不同但意义相同。这个意义周遍安住于一切众生，但由于能取所取的错乱心所遮蔽而没有见到。因此，为了使它显现，必须清净这个错乱心，在这方面显密也没有差别。但清净的方式不同，在经部乃至瑜伽续以下，仅在这个粗大心之上，修习甚深广大的道，逐渐清净于无分别的法界中，最终完全是证悟如来藏的实相。金刚上师以灌顶的方式，将如来藏的光明
English
Because this directly contradicts statements such as attaining the result, i.e., performing the two activities of the path's stages, and because there are endless intellectual harms. Furthermore, the wisdom spoken of earlier is also called primordial abiding because it abides without changing into another essence from the original nature of the mind. The coarse mind born from the imprints of the transformation of the three appearances does not exist in the ground of the result, and because of its power, the emptiness that takes these as the basis of emptiness is also not there. Therefore, the suchness that is the cause of going to the Dharmakaya of the Tathagata must be placed in the realm of this primordial wisdom. Therefore, in the sutras of the final turning of the wheel, the ultimate intention of the Tathagatagarbha, which is taught with reference to what, is also this. However, it is easy to accept if it is said that the sutras spoken with reference to it are not the collections that teach the primordial mind. Here, many supreme predecessors such as Gyalwa Longchenpa consider that the Tathagatagarbha taught by those sutras and the primordial mind taught here have the same meaning, and not only is it their intention, but also what is expressed is also this. If that is the case, wouldn't it become that Sutra and Tantra are not different? To this, Minling Lochen Rinpoche and others consider that there is no difference in considering unchanging awareness as the object of purification, but considering that it itself is the spontaneously born, unchanging nature of bliss is a characteristic of Tantra. This meaning is a difficult point, so speaking only from the perspective of relying on the treatises of the omniscient father and son to analyze, the primordial mind spoken of from the Unsurpassed Tantra and the Tathagatagarbha taught from the final turning of the wheel, the two have different names but the same meaning. That meaning pervades and abides in all beings, but because it is obscured by the mind of grasping and apprehended duality, it is not seen. Therefore, in order to make it manifest, this deluded mind must be purified, and in this respect there is no difference between Sutra and Tantra. But the way of purification is different. In the Sutras and even down to the Yoga Tantras, on this coarse mind alone, one meditates on the profound and vast path, gradually purifying it in the realm of non-conceptual dharmadhatu, and ultimately it is entirely showing awareness of the actual Tathagatagarbha. The Vajra Master, through the method of empowerment, the clear light of the Tathagatagarbha, the body
Chinese
通过预先安排在三者中觉醒的缘起，现在就以巧妙的方便和深奥的秘密，直接斩断这种虚妄分别的心，从而显现本心，并将它提升到更高的层次，使之迅速与果位结合，这是除了无上续部之外没有其他教法的。在前期的道次第修法中不需要的脉、气、明点的分类，以及从本心大乐的反面进行阐述等，在经部中也是没有的。如果这样说，那么上下乘的分类都像莲花瓣一样，不会混淆错乱地存在。听闻如来藏经需要灌顶也是不合理的，因为灌顶主要是为了学习无上道的，例如在其他宗派中，虽然在无上瑜伽时，通过诸多努力修持俱生乐，并用此乐来修持空性，但听闻空性并不需要获得灌顶。如果从经部的角度来看，如果不为了现在就将这种如来藏教法作为道用，那又有什么必要呢？对此，弥勒菩萨在《宝性论》中以“如云如梦幻”等五种理由进行了阐释，必须在此基础上进行理解。而且，在《宝性论》的注释中，将如来藏描述为常恒的法性等等。还有一些更难以解释的矛盾，都需要综合全知者的著作来理解。这里不再赘述。另一方面，依靠最后法轮的经典和《宝性论》等来确定密咒的光明，如果结合这些经论各自的究竟意趣来解释，那么就可以这样转变，即使仅仅理解为揭示了甚深经部的究竟意趣倾向于无上密法，也没有看到太大的矛盾。持有自宗观点的人应该仔细研究。智慧成为轮回和涅槃之基的方式是：众生在五道轮回时，前一蕴体融入水中等次第，光明
English
By arranging the interdependent arising of awakening in the three, from now on, with skillful means and profound secret, directly cut off this mind of false discrimination, thereby revealing the innate mind, and elevate it to a higher level, so that it quickly combines with the fruition, this is not taught other than the Anuttara Tantra. The classification of channels, winds, and bindus that are not needed in the previous stages of the path, and the explanation from the opposite side of the great bliss of the innate mind, etc., are also not found in the Sutra Pitaka. If it is said in this way, then the classifications of the upper and lower vehicles are like lotus petals, existing without confusion or disorder. It is also unreasonable to require empowerment to listen to the Tathagatagarbha Sutra, because empowerment is mainly for learning the Anuttara path, for example, in other schools, although in Anuttara Yoga, one cultivates the co-emergent bliss through many efforts, and uses this bliss to cultivate emptiness, listening to emptiness does not require obtaining empowerment. If viewed from the perspective of the Sutra Pitaka, if this Tathagatagarbha teaching is not used as a path now, then what is the need? In this regard, Maitreya explained it in the Ratnagotravibhāga with five reasons such as "like clouds, like dreams, like illusions," and it must be understood on this basis. Moreover, in the commentary of the Ratnagotravibhāga, the Tathagatagarbha is described as the constant Dharma nature, etc. There are also some more difficult to explain contradictions, which need to be understood by integrating the works of the omniscient. I will not elaborate here. On the other hand, relying on the scriptures of the last turning of the wheel and the Ratnagotravibhāga, etc., to determine the luminosity of mantra, if explained in conjunction with the ultimate intention of these scriptures, then it can be transformed in this way, even if it is only understood as revealing that the ultimate intention of the profound Sutra Pitaka tends to the Anuttara Yoga Tantra, there is not much contradiction seen. Those who hold their own views should study carefully. The way in which wisdom becomes the basis of samsara and nirvana is: when sentient beings revolve in the five realms, the previous aggregate dissolves into water, etc., in sequence, luminosity
Chinese
融入于空性之界中，再次从那不可摧毁的风中，显现三种显现和分别念的风心逐渐生起，从而成就中阴和生。即使受生之后，也因业和烦恼而积聚来世的痛苦之蕴，包括外器世界。正如所积聚的那样成就。如此像水桶的轮子一样轮回，这是绝大多数新旧无上续部中所说的。现在，即使在活着的时候，所有粗大的能取所取的风心部分，都像阳光及其温暖一样，被智慧的风心所遍布，因此在一切境相中，也不可能没有一丝光明智慧的显现。其中，智慧的风心是本有的部分，粗大的部分是其幻化所生，并且由于它是命根，所以才从事各自的活动。当智慧扩展为错觉的风心时，由于它的力量，智慧的显现也变成了错觉的显现。因此，认为一切显现和心的根本基础是光明，这是古老的密宗所说的。光明智慧住在身体里和显现是不一样的，显现的方法也不一定相同。例如，死亡时显现的光明，具有像脱离天空三种障碍一样的空旷状态，或者只在dhūti脉轮中显现等等，但并非所有的光明都是如此。提到这些，是因为在某些时候需要将显现视为本尊等，详细内容未在此处列出，而是出现在大圆满的章节中。这是制造一切染污轮回之法的基础方式。虽然还有其他清净方面的基础方式，但主要内容已在前面解释菩提心意义时提到。在这些情况下，所说的“智慧自显”是指并非不同于智慧的显现，而是指按照智慧的自主显现方式所安立的清净显现。而“心自显”是指由于智慧被心所扰乱的力量，显现和心显现为自相续的不清净的实相，但这些也只是心自己所安立的显现而已，因为没有自性成立，所以是自显。
English
Absorbing into the realm of emptiness, again from that indestructible wind, the three appearances and the winds of conceptual thought gradually arise, thus accomplishing the intermediate state and birth. Even after taking birth, one accumulates the aggregates of suffering of future lives, along with the external world, due to karma and afflictions. Just as it is accumulated, so it is accomplished. Thus, revolving like the wheel of a water bucket is taught in most of the new and old unsurpassed tantras. Now, even while dwelling in a living body, all the coarse aspects of the grasping and the grasped wind-mind are pervaded by the wisdom wind-mind, like sunlight and its warmth, so it is impossible for there not to be a portion of clear light wisdom appearance in all object appearances. Among these, the wisdom wind-minds are the innate part, and the coarse parts arise as its magical display, and they engage in their respective activities because it is the life force. When wisdom expands into deluded wind-mind, due to its power, the appearance of wisdom also becomes a deluded appearance, so the assertion that the fundamental basis of all appearances and mind is only clear light is what is taught in the ancient secret mantras. The clear light wisdom dwelling in the body and arising are not the same, and the methods of arising are also not necessarily the same. For example, the clear light that arises at the time of death has a state of emptiness like being free from the three sky obstacles, or it arises only within the dhūti nāḍī-chakra, but not all clear light is necessarily like that. This much is mentioned because it is needed in many instances, such as establishing appearances as deities, but the details are not listed here, but appear in the sections on Dzogchen. This is the foundational way of making the Dharma of all defiled samsara. Although there are other foundational ways of purification, the main point has already been mentioned above in the explanation of the meaning of bodhicitta. In these contexts, the term "wisdom self-appearance" refers to an appearance that is not different from wisdom itself, but rather a pure appearance established according to the way wisdom spontaneously manifests. And "mind self-appearance" refers to the impure real appearances where appearance and mind appear as one's own continuum due to the power of wisdom being disturbed by the mind, but these are merely appearances posited by the mind itself, and because they are not established by their own nature, they are self-appearances.
Chinese
如是说。后者的处所等，并非是智慧的部分和心之部分，虽然不是自显现的真实，但在生起心为智慧的章节中说：‘从您之外名为法，寻觅亦为胜者所不见。’等等，为了确定显有清净平等的意义，将轮涅的一切法都归纳为自显现的一方而宣说。第二，虽然基无错乱，但错乱有基，如若增格西所说，虽然本来的自性没有错乱，但其幻化显现为错乱，遮蔽和障碍处所的自面目的执着显现，是颠倒的增益，成为轮涅粗细的所依，故称错乱增益之基。如果按照共同的说法，显现和心颠倒显现，并执着于所显现的，所以应该连接为执着显现。但在此教规中说，虽然显现已逝，但执着于轮回。如果这样，就是说没有了悟显现为本尊，而执着于其他。无论如何，实际上是指在二无中执着为二，对于并非自性之法性之外的事物，执着于外境的显现为自续或自主和自相。那也是从处所的意义之外迷失的原因之主，是愚痴无明，它有俱生和遍计两种，这两种在此不以恶宗的增益与非增益来安立，而是分为仅仅迷失本体之界的未证悟的无明，以及执着显现和心为自续的邪分别的无明两种来宣说，主要指后者，此处所说的执着显现就是它。认为是就成就佛果的修持之基而言，宣说了本体之基，就迷失为有情的轮回之根本而言，宣说了增益之基，如果不宣说前者，就无法确定此宗的核心，即一切法本来成佛，如果不宣说后者，就无法确定与之相关的所断之主，所以以真实和顺带的方式说了两者。第二是，生起智慧的三种方式所生起的共同和