English
It is necessary to recognize that the great non-objective, transcendent mind, free from all extremes of clinging to truth, is the very nature of the Dharmadhatu. As the noble Nagarjuna said: Where are the four extremes, such as permanence and impermanence, in peace? Where are the four extremes, such as end and endlessness, in peace? And: Not known from others, it is peace, Unaffected by all elaborations, Without conceptualization, meanings undifferentiated, That is the nature of Suchness. Thus it was said. That is to say, all dharmas are primordially self-liberated, great purity, merely a fresh recognition, not made up by the mind. Because it pervades all of samsara and nirvana without discrimination, it is not a one-sided, partial view, but rather, having established the general meaning with wisdom, it can be attained by non-conceptual awareness and knowledge. All actions are naturally reasonable within it, so it is not a nihilistic view that destroys causality. The second part is divided into two: the actual and the cutting off of superimpositions with reasoning. First: All the dharmas of samsara and nirvana depend on the mind, and there is nothing other than that. Samsara is mind, and nirvana is mind itself. The essence of the Sugata is taught as the common basis of samsara and nirvana. Saraha said: Mind alone is the seed of all, From which arise samsara and nirvana. Glorious Chandrakirti said: Just as from the fine root of a lotus, Leaves and so on continuously arise, Likewise, without the substance of mind, It is the root of all dharmas. Thus it was said. Therefore, first establishing the dharmata of the inner mind, by understanding emptiness, one can easily understand that external objects are also not truly existent. As it is said: Whoever sees the Suchness of one thing, Sees also the Suchness of all things. This refers to such a special individual. In the Bodhisattvacharyavatara also: Whoever does not know the supreme chief of dharmas, This secret of the mind, Though wishing to obtain happiness and destroy suffering, They wander meaninglessly in vain. And in the Shri Chakrasamvara Tantra: That fruit of enlightenment in one lifetime, Should be accomplished by the innate mind. That reflection of the five wisdoms, Should be accomplished by the unmade mind. And in this tantra: The very nature of mind, without a basis, Is neither male nor female, nor hermaphrodite, Without characteristics, without lineage or family, Not color, not shape.
Chinese
既非处所，亦非任何物。 如是法界即智慧。 乃是方便手印之众因。 如是说。经续及释论等，皆同一密意与音韵。错乱之心，分别念乃轮回之种子，若考察执着此为我与我所，则最初生起之基础，中间安住之根本或所依皆无，心性本自空性，对此不可安立男女等。如是，婆罗门等种姓，父母祖先子孙等之血统皆无，亦非青黄等颜色，亦非四方等形状。虽说如虚空般为诸法之所依，然其自性并非安住或所依之事物。总而言之，因无任何可被指认为“此”者，故非任何物。如上所述，以如是之方式所确立之实相，即是所净之如来藏，觉性自生之智慧。而无共同之见解差别，即是能净之方便手印，亦即基现任运之妙力显现为道用，乃一切坛城之轮之因。了知从彼之中，次第清净垢染之净果，生起暂时与究竟之无量功德，即是知因之体性见。 第二，以理证断除增益：若以反体区分见解，则有以胜义谛为对境之法性见之见解，以世俗谛为对境之有法见之见解，以二谛无别为对境之自证见之见解等三种分类，为遣除于此义上之增益与诽谤，故须安立理证。如邬金桑杰古如云：“基与理证及成立之义。”如是，分为所量之基、能量之理证、成立之结论三者。首先，所量即是执着轮涅二者之心，以及增益之执着显现。如《道次第》云：“于二观察之行境而量。”又如《入行论》云：“若未触及所察物，则不执着彼之无实。”又如《道次第》云：“观察轮涅事物之执着显现。”
English
Neither a place, nor anything else. Suchness is the realm of wisdom. It is the cause of all mudras of skillful means. Thus it is said. The sutras, tantras, and commentaries all have the same intention and meaning. If we examine the clinging to self and what belongs to self, which are the seeds of samsara born from deluded mind and conceptual thought, we find that the basis for their initial arising and the root or support for their abiding in the middle is nonexistent. The nature of mind itself is emptiness, and it is impossible to impute maleness, femaleness, or anything else to it. Likewise, there is no lineage of castes such as Brahmins, nor any lineage of parents, ancestors, or descendants. It is not a color such as blue or yellow, nor a shape such as square. Although it is said to be the support of all phenomena like the sky, its essence is not established as an abiding place or an object of support. In short, because there is nothing that can be identified as "this," it is not anything. The reality established in the manner described above is the tathagatagarbha, the essence of the Sugata, the self-arisen wisdom of awareness, which is to be purified. The unique distinction of this view is that the means of purification is the mudra of skillful means, the spontaneously accomplished display of the ground appearing as the path, which is the cause of all mandalas. Understanding that from this arise the inconceivable qualities of temporary and ultimate benefit, the purified results of gradually purifying defilements, is called the view of knowing the cause. Second, severing exaggerations with reasoning: If views are distinguished by their opposites, there are three
Chinese
如是说故。第二，衡量的理证虽有多种，但此处有四种证悟的四大理证，即：轮回涅槃体性一味的理证、文字形式的理证、加持的理证、现量的理证。这些将依次讲述确定之法。其中，若理证正确，则必须成立显现的所知法，因此，若将轮回涅槃二者置于法的一方，则彼处有作为法的所证或所量的不生，以及作为能证或能量的同一因，二者皆有，故无过失的法即可成立。如烟的火一般，有随行随遮，且能确定周遍于相似之例，如水中月和幻化等之上。例如，在共同的理路中，将能取所取二者或蕴执着为二我的执着，是具有对境的所破。无有谛实的三蕴是周遍。于二种成立方式中，见到无边（量）的损害，是正确的法方。无我的定解自然而然地引出，是所证成立之量和相似方。此处的所破，是对轮回涅槃二者执着为谛实的执着，是具有对境的。其他也应各自对应。而且，据说先前的理证所确定的，必须作为后后的衡量之法。也就是说，首先依靠轮回涅槃体性一味的理证，而确定一切法自性不生，即：显有轮回涅槃的一切法，是法，自性不生，因为于分别念前显现为二，然就意义的实相而言，从一个因之外无有二。此意为：轮回的蕴界之生起基础，一切风心之源头，以及于涅槃时，三有转变之习气极其微细之际，二障之清净基础最终所及之处，即是意义的光明。因此，轮回涅槃平等不生的理证，除此同一因之外别无其他。周遍是有的，因为一切法如幻化和水中月等一般，于二谛中亦无有自性生，因为未曾指定各自的因。此处所说的因，即是法界。
English
As it is said. Secondly, although there are many types of reasoning for measurement, here there are four great reasonings of four realizations, namely: the reasoning of the oneness of samsara and nirvana in nature, the reasoning of the form of letters, the reasoning of blessing, and the reasoning of direct perception. These will be described in order to establish the method. Among them, if the reasoning is correct, then the object of knowledge that appears must be established. Therefore, if samsara and nirvana are placed on the side of the dharma, then there is the unproduced, which is the dharma to be proven or measured, and the single cause, which is the means of proof or measurement, both of which exist, so the faultless dharma is established. Like fire from smoke, there is forward and backward concomitance, and it can be determined to pervade similar examples such as the moon in water and illusion. For example, in the common reasoning path, the grasping of the two apprehended objects or the aggregates as the self, is the object to be refuted along with the object. The absence of the three aggregates of truth is pervasive. Seeing the harm of the immeasurable in the two ways of establishment is the correct dharma side. The certainty of selflessness is naturally drawn, which is the measure of the established object and the similar side. The object to be refuted here is the grasping of samsara and nirvana as true, which has an object. Other things should also be applied accordingly. Moreover, it is said that what has been established by the previous reasoning must be used as the measure of the subsequent reasoning. That is, first, relying on the reasoning of the oneness of samsara and nirvana in nature, it is determined that all dharmas are unborn in nature, that is: all dharmas of existence, samsara and nirvana, are dharmas, unborn in nature, because they appear as two before the mind, but in terms of the reality of meaning, there is no two other than one cause. This means: the source of the arising of the aggregates and elements of samsara, the source of all wind and mind, and in nirvana, when the habits of the transformation of the three existences are extremely subtle, the ultimate basis for the purification of the two obscurations is the luminosity of meaning. Therefore, there is no other reasoning for the equality of samsara and nirvana in the unborn, other than this single cause. The pervasion exists, because all dharmas, like illusion and the moon in water, are not born by nature in both truths, because the respective causes have not been specified. The cause mentioned here is the realm of dharma.
Chinese
因为具有作为一切轮回和涅槃自性的缘故，它被称为使这些性质无有差别的因，但不应理解为如同生起之因。例如，它与味道相同和味道一体的意义相同。因为可以引用《根本慧论》中关于轮回涅槃平等性的教证来解释，并且《金刚顶经》中说：“所有真言的体性，是所有佛的意，是成就法之精华者，与法界完全相应。”因为就实相而言是无二的，所以现象上显现为二，但在显现之时就未成立为二，因为实相与显现不一致，如同幻象。这是意义的理证，是可用法性之眼来衡量的。第二，依靠文字形式的理证，确定游舞无有间断：自性本无生的音声，就其法性而言，你的游舞无有间断，显现为天尊的身语意，因为无法表示的字母“阿”本身，作为能表示的众多字母无有间断地显现而作为标志来证明。在《文殊根本续》中说：“阿是所有字母中最殊胜的，是意义重大的神圣字母，从空性中产生，故无生。”等等。也就是说，一切法本无生，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）即是金刚语的自性。虽本无生，却能显现并起作用，奥（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥）即是金刚身的自性。证悟此理的智慧如幻，无有边际，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）即是证悟为金刚意的自性。三个种子字融为一体成为嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，象征着金刚三者无二无别的自性。如果理解了如此文字所象征的意义并加以念诵，因为能获得福德，所以称为持宝真言。《金刚顶经》中说：“嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是什么？是殊胜与赐予财富、光辉和吉祥，具足善妙之相，是誓言和吉祥之义，称为持宝真言。”以及《大海续》中说：“显现为身语意者，全部理解为语的庄严，一切都是语的文字，以方便而印封。”等等。此处，阿字本身因生起之处的差别而显示为无生，并且是所有字母的命脉。
English
Because it is the nature of all samsara and nirvana, it is called the cause that makes these qualities undifferentiated, but it should not be understood as a cause of arising. For example, it is the same as the meaning of equal taste and one taste. Because it is permissible to explain by quoting the teachings on the equality of samsara and nirvana from the Root Wisdom Treatise, and the Vajra Peak Sutra says: "The nature of all mantras is the mind of all Buddhas, it is the accomplisher of the essence of Dharma, and is perfectly in accordance with the Dharmadhatu." Because it is non-dual in terms of reality, it appears as two in phenomena, but it is not established as two from the time of appearance, because reality and appearance are inconsistent, like an illusion. This is the reasoning of meaning, which can be measured by the eye of Dharma. Secondly, based on the reasoning of the form of letters, it is determined that the play is uninterrupted: The sound of the unborn nature, in terms of its Dharma, your play is uninterrupted, appearing as the body, speech, and mind of the deity, because the letter "A" itself, which cannot be represented, appears uninterruptedly as the many letters that can be represented, and is proved as a sign. In the Manjushri Root Tantra it says: "A is the most supreme of all letters, it is a sacred letter of great meaning, it arises from emptiness, therefore it is unborn." And so on. That is to say, all dharmas are unborn, A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is the nature of the Vajra speech. Although it is unborn, it can appear and function, O (Tibetan: ཨོ, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Literal Chinese meaning: O) is the nature of the Vajra body. The wisdom that realizes this is like an illusion, without limit, Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) is the realization of the nature of the Vajra mind. The three seed syllables merge into one syllable Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), symbolizing the indivisible nature of the three Vajras. If one understands the meaning symbolized by such letters and recites them, because one can obtain merit, it is called the Jewel-Holding Mantra. The Vajra Peak Sutra says: "What is Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om)? It is supreme and bestows wealth, splendor, and auspiciousness, possessing excellent qualities, it is the meaning of vow and auspiciousness, it is called the Jewel-Holding Mantra." And the Ocean Tantra says: "Those that appear as body, speech, and mind, all are understood as the adornment of speech, all are the letters of speech, sealed with skillful means." And so on. Here, the letter A itself is shown to be unborn due to the difference in the place of arising, and it is the life force of all letters.