English
Therefore, all phenomena are understood to be empty of self and other, and the objects of grasping are merely falsely imputed as realms of delusion due to the faults of the grasping consciousness. In reality, they are known to be unreal like illusions. However, it is also known that actions of benefit and harm arise from whether or not they are grasped by skillful means. Therefore, one views conventional reality as truly existent and engages in acceptance and rejection. This is the method of the Bodhisattva vehicle for training afflictions into the nature of reality. Furthermore, among those subjects, a mantra practitioner arose and said, "Why is it necessary to subdue the poisonous tree with medicine? Do it like this." Then, merely by reciting mantras, a taste and potency superior to the previous medicinal preparations arose. Similarly, even if one does not accept conventional reality as truly existent, one does not negate the existence of imputation. Therefore, like this, actions and their results are not wasted, and it is not permissible to slander them as non-existent. However, if one relies on the method of transforming afflictions into deities and wisdom, one will not be stained by them. This is what is taught by the Kriya Yoga of the three sections. Furthermore, a peacock appeared and, seeing the trunk of a poisonous tree, was filled with joy and ate it without any hesitation, and as a result, it became youthful, with beautiful and radiant feathers. Similarly, the clinging to the imputed existence of conventional reality is greatly diminished, and one realizes that actions and their results are the play of the great self. Therefore, one knows that the five afflictions themselves are the self-radiance of the five wisdoms, and because there is no duality of abandonment and remedy, one is not stained, and one does not become stained. No matter how one acts, it appears as virtue. For both inner and outer mantra practitioners, this is the method of mastering afflictions. Thus, at the very moment when the trunk of a poisonous tree grows, for the garden's ground, there is no discrimination of acceptance and rejection, liking or disliking, regarding the growth of the poisonous tree, its cutting, the medicinal training, the transformation, and the peacock's eating it. Similarly, the nature of reality is naturally pure, and it self-arises as self-born wisdom. Therefore, one realizes that all abandonment, training, transformation, and mastery arise from the view of substantialism. Therefore, one does not negate anything, nor does one strive for anything. Thus, one is liberated from all terms of abandonment and remedy, and one proclaims that one is not stained by actions and their results. This is the ultimate philosophical conclusion of all vehicles, Atiyoga.
Chinese
是这样的。那么，六师的究竟意趣似乎是阿底瑜伽。如果说嘛哈瑜伽的续部是因加持而产生的，这是否矛盾呢？一般来说，虽然为了需要而显示生起次第、圆满次第这三者有所不同，但导师的究竟意趣只有一个。而它们的总续就是《秘密藏续》，如广释中说：“此续总纲极甚深。”其次，对于应当完全了解的见解，分为两种：讲述传承历史，以及真实地进行决断。第一种是：从“那时，如是”等开始。总的来说，教法的基础是，从那时起，一切如来之主普贤王如来为了开启眷属的智慧，以表意的语言，讲述接下来要表达的内容，就像用语言表达一样，秘密主讲述历史并进行关联。第二种分为两种：作为考察对象的轮回之法是无自性的，以及将涅槃之法决断为不可言说。第一种分为三种：所量、理由、以及在金刚乘中建立的宗派。第一种是：从“多少”等五句开始。包含器情万物的这个世界，实际上并不存在，而是像梦一样虚幻的法。其根本是俱生无明，以及执着于我和二元的能取所取二取之识，外在的缘起和内在的缘起，内外二者并不存在，像车轮一样运转，由于业的不同而感受各种苦乐，变得非常可怜。虽然如此显现，但从显现之时起，其自性从未脱离法性，因此轮回和涅槃二者既不能说是相同，也不能说是不同。然而，分别执着于各自的增益之念，在此处被认为是考察对象或所量。如《道次第》中说：“考察轮回与涅槃，执着显现之实。”以及《建立差别论》中说：“考察的对境，衡量二者。”如此说道。那么，将二者的法作为所量来进行衡量，是衡量涅槃还是衡量轮回呢？如果说是前者，那么涅槃的自相，对于最初的业者和信解行意的觉性来说，是隐蔽的。
English
It is like this. So, the ultimate intention of the six teachers seems to be Ati Yoga. If it is said that this Mahayoga tantra arose from blessings, is this contradictory? In general, although the generation stage, completion stage, and these three are shown to be different due to necessity, the ultimate intention of the teacher is only one. And their general tantra is the "Guhyagarbha Tantra," as it is said in the extensive commentary: "This general tantra of the scriptures is extremely profound." Secondly, the view that should be fully understood is divided into two: telling the historical lineage, and truly making a determination. The first is: starting from "Then, thus," etc. Generally speaking, the basis of the teachings is that, from then on, the Lord of all Tathagatas, Samantabhadra, in order to open the wisdom of the retinue, with symbolic language, speaks of the meanings that will be expressed below, just like expressing them in words, the Lord of Secrets tells the history and makes the connection. The second is divided into two: the phenomena of samsara as the object of examination are without self-nature, and the phenomena of nirvana are determined to be inexpressible. The first is divided into three: the object to be measured, the reason, and the tenet established in the Vajrayana. The first is: starting from "How many," etc., five lines. This world, which contains the objects of the environment and beings, does not actually exist, but is a dharma that is illusory like a dream. Its root is co-emergent ignorance, and the dualistic consciousness of grasping and being grasped, which clings to self and duality, external dependent origination and internal dependent origination, the external and internal do not exist, like a chariot wheel, it revolves, and due to different karmas, it experiences various sufferings and pleasures, becoming very miserable. Although it appears in this way, from the time of appearance, its nature has never deviated from the nature of reality, so samsara and nirvana cannot be said to be the same or different. However, the mind that clings separately to its own imputations is considered here as the object of examination or the object to be measured. As it is said in the "Lamrim": "Examine samsara and nirvana, the appearance of clinging to reality." And in the "Establishment of Differences": "The object of examination, measure the two." So it is said. So, measuring the dharma of the two objects as the object to be measured, is it measuring nirvana or measuring samsara? If it is the former, then the self-characteristic of nirvana is hidden from the first practitioner and the wisdom of faith and intention.
Chinese
因为不是我们的行境，所以不能衡量。如果衡量过去显现，如果说衡量执着于此的心，那也不合理，因为涅槃不是错觉的境地，所以不能执着，如果执着，就会变成增益轮回之法，所以不能衡量过去。第二，如果想要衡量轮回，那也不合理。圣天菩萨说：‘如何显现自性不可否认，因为是缘起。’因此，不能用理智来否定，如果否定就会有过失，因为阻断了道的福德资粮，以及果位的二种智慧。那么衡量什么呢？衡量现在的刹那意识自身直接的执着显现，不是衡量轮回和涅槃的自相，而是说执着轮回和涅槃内外器情之法的能执着的心本身是衡量之境。那么在错觉的阶段，轮回有始有终吗？轮回总相上没有始也没有终，因为《总经》中说：‘轮回在无始无终的界中。’就差别而言，对于个别众生来说，轮回虽然没有开始，但是通过修道，所有暂时的垢染都清净而证得佛果，所以认为有终结。这也是因为这部经中说：‘通过闻思修的结合，自生自然任运成就。’以及《小道》中说：‘因此有两种黑暗，觉悟者以无偏的智慧增长。’第二，有共同和不共同两种，第一，共同的真谛理是：真实如幻等三种。轮回的一切法，仅仅是显现，从一开始就没有真实成立的是胜义谛，如幻般不灭的是世俗谛。与经部的一切法分为二谛的观点一致，这里也分为二谛来讲述。如此这般，执着我的八识聚，以及执着我的五蕴，以及五大，错误地认为是外境而执着，这些仅仅是显现，实际上并不成立，因为在完全清净的法界法性中是平等的。也就是说，显现的诸法，有法，更加
English
Since it is not our field of experience, it cannot be measured. If we measure the appearance of the past, it is not reasonable to say that we measure the mind that is attached to it, because nirvana is not the object of delusion, so it cannot be clung to. If we cling to it, it will become a superimposed dharma of samsara, so the past cannot be measured. Secondly, it is not reasonable to think of measuring samsara. Arya Deva said: 'How can the nature of appearance be undeniable, because it is interdependent.' Therefore, it cannot be denied by reason, and if it is denied, there will be faults, because it blocks the accumulation of merit of the path, and the two wisdoms of the fruit. So what should we measure? Measure the present moment of consciousness, the appearance of clinging directly to itself, not measuring the self-nature of samsara and nirvana, but saying that the mind that clings to samsara and nirvana, the outer and inner vessel and essence, is the object of measurement. So, in the stage of delusion, does samsara have a beginning and an end? Samsara in general has neither beginning nor end, because the General Sutra says: 'Samsara is in a realm without beginning or end.' In particular, for individual beings, although samsara has no beginning, by practicing the path, all temporary defilements are purified and Buddhahood is attained, so it is believed that there is an end. This is also because this very text says: 'Through the combination of hearing, thinking, and meditation, self-born, natural, and spontaneously accomplished.' And the Small Path says: 'Therefore, there are two kinds of darkness, and the awakened one increases with impartial wisdom.' Secondly, there are two kinds: common and uncommon. First, the common reason for truth is: the three stages of true illusion, etc. All the dharmas of samsara are merely appearances, and those that are not truly established from the beginning are the ultimate truth, and those that are not obstructed like illusions are the conventional truth. Consistent with the view of the sutra tradition that all dharmas are divided into two truths, here also they are divided into two truths to explain. In this way, the eight aggregates of consciousness that grasp the self, and the five aggregates that conceptualize the self, and the five elements, are mistakenly regarded as objects and clung to. These are merely appearances and are not actually established, because they are equal in the completely pure realm of dharmadhatu. That is to say, the appearing dharmas, the subject of dharma, more
Chinese
因此，法身本自成佛，因为具有四种平等。四种平等是：由于三种自性在胜义谛中不成立，所以在无生中平等；在世俗谛中，显现为如幻，这是共同的两种平等。由于诸识清净为五智，诸蕴清净为五部，诸大种清净为五母，所以在胜义谛的层面，五智与果、自性胜义三者，即七宝自性任运成就而平等；在世俗谛中，智慧手印事物幻化三者，本自圆满为身与智慧之坛城而平等，这是不共的两种平等。第二，四种证悟和三种清净的理由。第一是，具有“我”和“我的”等一句的两段偈颂：显现为“我”、“我的”、“他”等这些差别，仅仅是颠倒妄想的错觉，除此之外别无他物，所以微细又微细，也就是深奥。虽然如声闻般微尘，如独觉般刹那的意识也不成立为真实，但如此显现，只是以先前的颠倒妄想之流，运用后来的颠倒妄想，如同梦境的显现般虚妄而已，所以在法性之外，没有任何动摇，这是以同一因的理由所要证成的。证成的方式是，在名言的显现中虽然显现，但如果加以观察，连颠倒妄想也不存在，因为它的因无明之我，以及果蕴，和执着的流转显现为识，这些所依赖的基础和产生的根本都不成立。因为在轮涅平等的法界中，连刹那颠倒妄想的流转也不成立，所以一切法在心的法性中，以同一因来证悟。因此，轮涅二者，有法，是同一因，因为心性在无生之界中是同一因。譬如，将王子视为平民的虚假安立，和确定为国王的量，二者本体在王子上是相同的。如此，由于颠倒妄想的流转彻底清净，所以在法界中，以同一因的理由，以文字的形象无有间断地证悟。那也是，以文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）的形象来表示无生，是语的自性。