English
This is about realization. If attachment is liberated, then the attachment of perceiving samsara and nirvana as different is liberated. There are three ways to realize (completely pure) in the form of letters: the object to be measured is the attachment appearance of samsara and nirvana. The way understanding or realization arises is: through the three syllables Om (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah), and Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), the three aspects of body, speech, and mind are realized as the three vajras of body, speech, and mind. Attachment is: the liberation from the attachment of obtaining results from elsewhere, and seeking from elsewhere like a beggar. There are three ways to realize through blessings (having power over oneself): the object to be measured is consistent. The way realization arises is: by recognizing the power of the same cause and realization through the form of letters, one realizes it firmly. Attachment is: liberation from the attachment of being impermanent, becoming permanent. There are three ways to realize manifestly (for the sake of one's own enjoyment): attachment is consistent. Understanding is: recognizing the power, understanding that permanence is not merely sound, but deeply understood in the mind. Attachment is: liberation from clinging to it as if it were just a sound. Recognizing the nature of wrong conceptions and showing mastery over transcendence is: wrong conception is the continuity of cause and effect, because the former wrong conception is the cause, and the latter wrong conception is the effect. Alternatively, the cause is affliction, and the effect is suffering. Because the cause of wrong conception is continuous, the effect of suffering is also continuous. Therefore, it is called "continuity." Groundless, rootless, realm of reality, momentary. That is, in this way, the continuity of the mind's wrong conceptions and the effect of suffering, in the state of the noble ones, is separated from one and many, without beginning or end, the realm of reality without foundation or root, and the self-appearance of wisdom in an instant. Because the wisdom of completely pure grasping and the nature of the realm of reality are the same, complete purity is the nature of the emptiness of the realm of reality. Mastery for the sake of one's own enjoyment means that in the state of the noble ones, the wisdom of awareness, free from grasping and clinging, appears in various ways, and playing and enjoying in this wisdom is also wisdom itself. Wisdom plays in wisdom, and wisdom freely controls wisdom. The continuity of self, other, and conceptual thought, self refers to the senses with form, other refers to objects such as form, sound, etc. The continuity of conceptual thought is: the continuous conceptual thoughts that arise relying on these. Completely pure, unsurpassed, supreme.
Chinese
如是，诸根自在天之坛城中极清净，境色声天女之坛城中极清净，依彼而生之分别念，于智慧之坛城中极清净故，称为极清净。如是通达清净之理，以何乘之理而通达耶？非以他乘之理而通达，乃以无上密咒乘之理而通达，故称乘之殊胜。又，诸根自在天之坛城中极清净，分别念于智慧之坛城中极清净，如是宣说之上，无有可作功德之事，故称极净无上。此乃一切乘之殊胜，故为殊胜。四乘之决断者，如是天人之乘，以十善业，声闻之乘，以四谛，独觉之乘，以十二缘起，菩萨之乘，以二谛，果乃决定从轮回中解脱，安住于一乘之果。如是密咒金刚乘，果乃成就无上菩提，故称安住于果。以正见而善观察，自性空性中，任何皆可成办。如是，以正确无误之见而善加观察，从自性空性中，以通达之差别，任何皆可成办，若于未曾错谬通达之时，佛之身语意等，以及寂灭之各种功德亦可成办，若于未曾通达且迷惑之时，轮回之各种法亦可成办，故云自性空性中，任何皆可成办。佛陀不入于究竟涅槃，如是如来不住于色身，而住于法身，故彼法身无有涅槃，故云佛陀不入于究竟涅槃。法亦不灭，如是佛陀之身未入涅槃，及其口中所说之法亦不灭。༈。解释遮止争论：前文说由示现涅槃等之能仁，此处说佛陀不入于究竟涅槃，若问是否相违，答曰不相违，前者乃是
English
Thus, it is completely pure in the mandala of the Lord of the Senses; it is completely pure in the mandala of the goddesses of objects, forms, and sounds. The conceptualization that arises in dependence on that is completely pure in the mandala of wisdom, therefore it is called completely pure. How is the way of understanding these pure ones understood? It is not understood by the way of other vehicles. It is understood by the way of this unsurpassed secret mantra vehicle, therefore it is called the supreme of vehicles. Or, it is completely pure in the mandala of the Lord of the Senses; conceptualization is completely pure in the mandala of wisdom. Since there is nothing else to be done as a quality above that which is taught in this way, it is called completely pure and unsurpassed. Since it is the supreme of all vehicles, it is supreme. Regarding the definite emergence of the four vehicles: the vehicle of gods and humans with the ten virtues, the vehicle of the hearers with the four truths, the vehicle of the solitary buddhas with the twelve links of dependent origination, and the vehicle of the bodhisattvas with the two truths, the result is to definitely emerge from samsara, and it abides in the result of one vehicle. Thus, the secret mantra vajra vehicle accomplishes the result in unsurpassed enlightenment, therefore it is called abiding in the result. If one examines well with correct understanding, anything can be accomplished from emptiness of inherent existence. Thus, if one examines well with correct and unerring understanding, anything can be accomplished from emptiness of inherent existence through the distinction of understanding. At the time of unerring understanding, the body, speech, and mind of the Buddha, etc., and various qualities of nirvana can also be accomplished. At the time of not understanding and being confused, various phenomena of samsara can also be accomplished. Therefore, it is said that anything can be accomplished from emptiness of inherent existence. The Buddha does not completely pass into nirvana. Thus, the Thus-Gone One does not abide in the form body, but abides in the dharma body. Therefore, that dharma body does not have nirvana, so it is said that the Buddha does not completely pass into nirvana. The Dharma also does not perish. Thus, the Buddha's body has not passed into nirvana, and the Dharma spoken from his mouth also does not perish. ༈. Explanation to prevent disputes: The previous text said that the Able One showed nirvana, etc., and here it says that the Buddha does not completely pass into nirvana. If you ask if this is contradictory, the answer is no. The former is
Chinese
这是在共同乘和生起次第的范畴内说的。这是大乘的观点。究竟而言，佛陀没有涅槃，佛法也没有兴衰。如此显现，是不调伏者未证悟的显现。对于证悟者的体验来说，这些都不成立。为了成熟无明的所化众生，才示现出生和涅槃。那么，如果佛陀不涅槃，最初从母胎降生，到最后涅槃之间的过程是怎样的呢？是为了使众生从无明中产生的成熟解脱，为了使所化众生的相续成熟，才示现从母胎降生和涅槃，为了使懈怠的所化众生安住于精进。律藏、经藏和论藏，用二百五十条戒律调伏像野马一样难以驯服的烦恼，宣说阐明不了义和了义的经藏，以及用智慧如实显现意义的论藏，这就是三藏，是声闻、缘觉、菩萨的三藏。誓言、修持和成就，宣说守护誓言的事部（藏文：ཀྲི་ཡ་，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：事），宣说修持方法之行部（藏文：ཨུ་པ་ཡ་，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方法），宣说成就果位的瑜伽部（藏文：ཡོ་ག་，梵文天城体：योग，梵文罗马拟音：yoga，汉语字面意思：结合），被称为外道经部，即事续、行续和外瑜伽续三部。身、语、意之续，身之续是生起次第玛哈瑜伽（藏文：མ་ཧཱ་ཡོ་ག，梵文天城体：महायोग，梵文罗马拟音：mahāyoga，汉语字面意思：大瑜伽），语之续是圆满次第阿努瑜伽（藏文：ཨ་ནུ་ཡོ་ག，梵文天城体：अनुयोग，梵文罗马拟音：anuyoga，汉语字面意思：随瑜伽），意之续是大圆满阿底瑜伽（藏文：ཨ་ཏི་ཡོ་ག，梵文天城体：अतियोग，梵文罗马拟音：atiyoga，汉语字面意思：极瑜伽）三者，是所有无上瑜伽的法门。十方普遍闻名，如是，为了利益一切有情众生，三藏、外瑜伽续三部、内瑜伽无上续三部，如是计数。从《秘密藏续》中流出，这些都是所有经藏和续部的根本，是从《秘密藏续》中流出的。对没有善缘的愚者保密，是诸佛心意的精华。自性秘密藏，是所有经藏和续部的自性秘密藏，是普贤王如来的真实智慧。
English
This is spoken within the scope of the common vehicle and the arising process. This is the view of the Mahayana. Ultimately, Buddhas do not have nirvana, and the Dharma does not have rise and fall. Such appearances are the appearances of undisciplined beings who have not realized it. For the experience of realized beings, these are not established at all. For the sake of maturing sentient beings with ignorance, they show birth and nirvana. So, if the Buddha does not enter nirvana, what is the process from the initial birth from the womb to the final nirvana? It is to liberate sentient beings from the maturation arising from ignorance, and for the sake of maturing the continuum of those to be tamed, they show birth from the womb and nirvana, in order to settle lazy disciples in diligence. The Vinaya Pitaka, Sutra Pitaka, and Abhidhamma Pitaka, with two hundred and fifty precepts, tame the afflictions that are like wild horses, expound the Sutra Pitaka that elucidates the provisional and definitive meanings, and the Abhidhamma Pitaka that clearly reveals the true meaning through wisdom. These are the three pitakas, the three pitakas of the Hearers, Solitary Realizers, and Bodhisattvas. Vows, practices, and accomplishments, the Kriya (藏文：ཀྲི་ཡ་，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：事) that teaches the protection of vows, the Upaya (藏文：ཨུ་པ་ཡ་，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方法) that teaches the methods of practice, and the Yoga (藏文：ཡོ་ག་，梵文天城体：योग，梵文罗马拟音：yoga，汉语字面意思：结合) that teaches the fruit of accomplishment, are called the outer Tantras, namely the Action Tantra, the Performance Tantra, and the Outer Yoga Tantra. The Tantras of Body, Speech, and Mind, the Tantra of Body is the generation stage Mahayoga (藏文：མ་ཧཱ་ཡོ་ག，梵文天城体：महायोग，梵文罗马拟音：mahāyoga，汉语字面意思：大瑜伽), the Tantra of Speech is the completion stage Anuyoga (藏文：ཨ་ནུ་ཡོ་ག，梵文天城体：अनुयोग，梵文罗马拟音：anuyoga，汉语字面意思：随瑜伽), and the Tantra of Mind is the Great Perfection Atiyoga (藏文：ཨ་ཏི་ཡོ་ག，梵文天城体：अतियोग，梵文罗马拟音：atiyoga，汉语字面意思：极瑜伽), these three are all the teachings of the Unsurpassed Yoga. Universally renowned in the ten directions, thus, for the benefit of all sentient beings, the three pitakas, the three outer yoga tantras, and the three inner yoga unsurpassed tantras, are enumerated as such. Emanating from the Guhyagarbha Tantra, these are the root of all the Sutras and Tantras, emanating from the Guhyagarbha Tantra. Keep it secret from the foolish who have no good fortune, it is the essence of the minds of all the Buddhas. The Self-Existing Secret Essence, this Self-Existing Secret Essence of all the Sutras and Tantras, is the perfect wisdom of the mind of Samantabhadra.
Chinese
因此，是从正觉智慧中产生的。正觉的象征手印难以理解，所以是秘密的。确定根源并使其稳定。例如，所有的水滴都来自外面的大海，然后又回到那里。同样，所有的法都来自普贤王如来的正觉智慧，最终也只会归于正觉智慧。解释清楚如下：如果说一切乘都从此秘密心髓中产生，是否矛盾呢？不矛盾。因为自性秘密心髓是法身，法身能显现一切，能开展一切，所以没有矛盾。诸法仅是名言而已。因为一切法，真实而言，没有任何事物成立，超越了语言和文字，远离了言说的范畴。因此，在世俗层面，仅仅是名称和表相而已。所以说，诸法仅是名言而已。那么是谁安立的呢？导师以符合意义的方式安立。意思是说，导师，即佛陀薄伽梵，具有一切智智，他以符合法性的方式来教导，即通过名称和语言来指示。例如，在黑暗中寻找黄金，就像依靠灯来寻找一样，用语言的灯来寻找意义的黄金。依靠名称来表达语言。导师、名称和语言中没有实体。虽然如此教导，但在胜义谛中，真正的佛陀是导师本身，并且在通过名称和语言指示的一切法中，没有丝毫实体存在，所以说导师、名称和语言中没有实体。在方便道中，首先展示迷惑的显现，如“所有世间的迷惑之法”等等，指的是五蕴、觉受等如幻显现的明点。展示四种平等，如“真实如幻的两种方式”等等，指的是日月菩提心在世俗层面是平等的，俱生智也是平等的。断除根本，如“我和我的他人”等等，指的是乐和明点无别。四种证悟的理由，如“邪见因果相续性”等等，指的是明点未生时平等，显现为文字，