Chinese
为了普遍性的缘故，所有法的自性无生的意义所象征的是：从风的作用中，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字的音声，仅仅因为产生之地的差别而显现为各种不同的字母。同样，心性无生的智慧光明自性，能够显现为任何事物，这也是由于智慧之风的作用。这里，自性无生唯一，普遍存在，因为它可以显现为无间断的幻化游戏，就像阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字一样。虽然显现为多种多样，但自性胜义谛本身并没有损失。正如所说：自性本身没有损失，在真实的幻化方式中，没有我和我所的差别，清净的法界本身是一种方式。因此，所有法在空性的同时显现，显现不会停止，这意味着空性显现为缘起，即色即是空。空性即是色。正如所说，在续部中说：因和果的诸法，在胜义中并不存在，因为自性是光明的，所以也不是空性。还有，吉祥月称说：从一开始就没有出生的自性中，没有要否定的，也没有要建立的，涅槃和非涅槃，在无生的自性中没有差别，也不是无生本身，因为显现出生的事物。这样说了。这是一个例子的理由，有法可以用见解来衡量。第三，通过加持的理由来确定本体无别，无生无灭的二种所知，作为有法。胜义的显现和遮蔽，如身和智慧等，虽然显现为空和不空的不同，但本体是殊胜的二谛无别，味道相同，因为前两者是从相互无违地证悟的加持力中产生的。最终在分析的层面上，如经部所说，是远离一和异的。在名言中，安立二谛本体相同而反体不同，是没有矛盾的。或者，一切法在一切方面都显现证悟的本体无别，因为前两个理由是从确定二谛无别的加持力中产生的。又如白布被红色加持后，力量会增强一样，瑜伽士
English
To represent the meaning of the unborn nature of all dharmas due to pervasiveness: From the activity of the wind, the single sound of the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: non-existence) manifests as various different letters due to the difference in the place of origin. Similarly, the self-radiance of the unborn wisdom of the mind, which can manifest in any way, is also said to be due to the activity of the wind of wisdom. Here, the single unborn nature is pervasive because it can manifest as any uninterrupted magical display, just like the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: non-existence). Although it appears in various ways, the ultimate nature itself is not diminished. As it is said: The nature itself is not diminished, in the true way of illusion, there is no self and other, the completely pure realm itself is one way. Therefore, the appearance of all dharmas as emptiness without ceasing is the meaning of emptiness arising as dependent origination, that is, form is emptiness. Emptiness itself is form. As it is said, in the tantra it says: The causes and results of all dharmas are not truly existent, and because the nature is clear, it is also not emptiness. Also, glorious Chandrakirti said: In the nature of being unborn from the beginning, there is nothing to be negated and nothing to be established, nirvana and non-nirvana, in the nature of being unborn, there is no difference, and it is not unborn itself, because the object of birth appears. So it is said. This is the reason for the example, the subject can be measured by view. Third, the establishment of the indivisibility of the essence by the reason of blessing: the two knowables of unborn and unceasing are the subject. The appearance and non-appearance of ultimate truth, such as form and wisdom, although they appear as different in emptiness and non-emptiness, the essence is the same taste as the indivisible two truths, because the former two arise from the power of the blessing of realizing without contradiction. Ultimately, on the level of analysis, it is said in the sutras to be free from one and different. In conventional terms, there is no contradiction in establishing the two truths as the same essence with different aspects. Alternatively, all dharmas are indivisible in essence as fully enlightened in all aspects, because the first two reasons arise from the power of the blessing of establishing certainty in the indivisibility of the two truths. Again, just as the power of white cloth being blessed by red increases, the yogi
Chinese
心的本性和其自性智慧二者，本来就存在于清净的自性中，从那里的加持或神变中，所有显现的法都成为大乐，显空幻化网的本尊，成就自显的瑜伽之力。如是说者，乃是莲花生大师的口诀，金刚处所，极其坚固。如是说。像这样的大续部中，一切法都作为智慧的自显而成立，所有法显现的究竟基础是不可言说的法界，以及其能量，心性光明智慧双运，是不作的自性。如全知大师的教法中所引用的《普作王续》一样即可。仅仅是确立宗派，就认为显现是本尊花花绿绿的狭隘之见，不需要成立的教证，应交给瑜伽自在者。略微解释一下这与共同意义相符的含义。如前所说，显空二者脱离，安住于俱生圆满无别的的大乐中，现在才成为双运，没有必要做成不同的。但是，暂时对于初学者的心识来说，两种谛实交替显现的方式，需要依赖于此来理解。就像一个瓶子这样的事物，有为和无常二者可以分开一样。瓶子和影像二者似乎是相互依赖的，因此必须以影像为例。那么，它的显空二者，本体上没有分离，但可以分为显现和空性两种。其中，显现是指所诠和名言量所衡量之法相，所指之境是水月般的显现。同样，空性是指所诠，胜义量所衡量之法相，所指之境是实无的状况。这些依次称为自相、义相、基相。诸佛所宣说的显宗和密宗的法，都依赖于二谛，而且以不了义和了义的体性存在，由无尽的智慧所宣说。世俗谛的成立是不了义，胜义谛的成立是了义。虽然对此意义和其他需要解释的很多，但不再赘述。因此，二谛
English
The nature of mind and its inherent wisdom, both of which are primordially present in the pure essence, from the blessings or miracles of that, all phenomena that appear become great bliss, the deity of the illusory net of appearance and emptiness, the power of yoga that self-appears is accomplished. It is said that this is the oral instruction of Guru Padmasambhava, the vajra place, which is extremely firm. It is said. In such great tantras, all dharmas are established as the self-appearance of wisdom, the ultimate basis of appearance of all dharmas is the inexpressible realm of reality, and its energy, the mind itself, the luminosity of wisdom, the union of two, is the nature of non-fabrication. As in the teachings of the Omniscient Great One, it is sufficient to explain by quoting the Kunjed Gyalpo Tantra. Merely establishing a tenet, thinking that the appearance is a narrow view of the deity's colorful appearance, does not require proof, so it should be handed over to the yogic master. To explain this meaning slightly in accordance with the common meaning: As mentioned before, the two, appearance and emptiness, are removed, and abiding in the inseparable great bliss of coemergence and completion, now it becomes the union of two, and there is no need to make it different. However, temporarily, for the minds of beginners, the way the two truths appear alternately needs to be understood in reliance on this. Just as in the case of an object like a vase, the two, being made and impermanence, can be distinguished separately. The vase and the image seem to be interdependent, so it is necessary to take the image as an example. Then, its two, appearance and emptiness, are inseparable in essence, but can be divided into appearance and emptiness. Among them, appearance refers to the signified and the characteristic measured by nominal validity, and the object referred to is the appearance of a water moon. Similarly, emptiness refers to the signified, the characteristic measured by ultimate validity, and the object referred to is the state of being truly non-existent. These are called self-aspect, meaning-aspect, and base-aspect, respectively. All the sutra and tantra teachings taught by the Buddhas rely on the two truths, and they exist in the nature of interpretable and definitive meanings, taught by inexhaustible wisdom. The establishment of conventional truth is interpretable meaning, and the establishment of ultimate truth is definitive meaning. Although there are many meanings and other things to be explained about this, I will not elaborate further. Therefore, the two truths
Chinese
这是超越了（世俗）的，因为通过自明的觉知，可以了悟到超越了无境、言语的境界。所有法自始至终都是清净、平等、真谛无别的，这与经论、理证、口诀并不相违背。并且，不是仅仅依赖于这些的词句，而是在以自己的觉性亲身体验时，才能确信。不依赖于意识分别，就像圣者的等持一样能够确定。就像所有量最终都归于现量一样，所有法都像影像一样，安住于实相的本来面目，唯有如实证悟的智慧才是量。衡量自相和共相的现量和比量，是相对于世间人的心识而安立的。这里不是所希求的，因为没有实物的存在，所以通过它而安立的体相是不存在的。仅仅在显现上安立名相和体性的方式，比如柱子、瓶子、火、水的体性等等，这些彼此之间互相不具备，所以被称为不共的自相。这些只是互相观待而安立的，除此之外，不观待而以自性成立的体性，即使在名言中也是不存在的。《般若经》中说：“不说无自性，就不是我的弟子。”因此，对于像影像一样的显现，考察它是否具有能起作用的实物，以及是常还是无常等等的戏论，是非常不合理的，因为这只是颠倒分别念的增益。同样，不清净的显现，也是没有自相的颠倒的世俗，就像把绳子误认为蛇的遍计一样。而瑜伽士所拥有的清净的显现，则被安立为真实的世俗，就像绳子的实物本身在名言中可以如实地把握一样。但是，如果进行辩驳和考察，那么它也同样没有真实的存在，所以也应该知道它是如幻的自性。这样，以四种理由成立四种所立，这仅仅是为了消除对二谛之法执着于有无、一异，以及执着于清净和不清净为自相，以及认为究竟的意义是意识分别的对境等等的增益和诽谤。对于瑜伽士自身来说
English
This is transcendence, because through self-cognizant awareness, one realizes the state beyond objectless, inexpressible thought. All phenomena are primordially pure, equal, and undifferentiated from truth, which is not contradictory to scripture, reasoning, and pith instructions. Moreover, it is not merely relying on the words of these, but when one has faith in experiencing it directly through one's own awareness, it can be ascertained by the noble equipoise that does not depend on conceptual intellect. Just as all valid cognitions ultimately culminate in direct perception, the wisdom that directly realizes all phenomena as they are, abiding in the nature of things like reflections, is the only valid cognition. The direct perception and inference that measure characteristics and generalities are established in relation to the minds of worldly beings. This is not what is desired here, because there is no real substance, and therefore the characteristics established through it do not exist. The way of designating bases and characteristics to mere appearances, such as the characteristics of pillars, pots, fire, water, and so on, are called unique characteristics because they lack each other. These are merely designated in relation to each other, but a characteristic that is established by its own nature without dependence does not even exist in name. The Perfection of Wisdom Sutra states, "One who does not speak of selflessness is not my disciple." Therefore, it is highly inappropriate to investigate whether appearances, like reflections, have the ability to perform a function, or whether they are permanent or impermanent, and so on, because this is merely an imputation of inverted conceptual thought. Similarly, this impure appearance is also a distorted conventional truth without inherent existence, like the imputation of a snake onto a rope. However, the pure appearance of other-dependence for a yogi is established as a valid conventional truth, which is appropriate because the reality of the rope itself can be grasped without distortion in conventional terms. But if it is debated and examined, it is also equally without true existence, so it should also be known to be of the nature of illusion. Thus, establishing four objects to be proven with four reasons is merely to eliminate the imputations and slanders of clinging to existence or non-existence, oneness or difference in the phenomena of the two truths, clinging to purity and impurity as inherent characteristics, and considering the ultimate meaning to be an object of conceptual intellect, and so on. For the yogi himself,
Chinese
在最终的时刻，并非要证明存在一个可以被认为是独立的所证，而是通过证明前三个论证中超胜的二谛无别之义远离量士夫的损害。然后，将后者作为无分别瑜伽现量的智慧之标志，从而使那些未获得如此瑜伽现量，且未见到无上密法的特点的孩童们生起定解。然而，为了消除那些极其隐秘之义能够被理解的疑虑，瑜伽士的自证现量是至关重要的。正如所说：“仅仅因为未见，并不意味着不存在。”因此，仅仅因为某些具有无明等粗大心识的人未见到，并不能证明不存在，因为对于被处所和时间所隔断的事物等，他们自己也无法确定。通过这四个论证，瑜伽士以不颠倒的方式体验到通达因之智慧的特征的见解，即显现、觉性和空性三者无别的大乐，胜义七宝的自性任运成就，以及如何安住于基位的遍一切种殊胜空性，因其力量而成熟并在道上显现。因此，通过其他乘和续部的道无法净化的显现三者的极细微习气，可以通过此道在浊世的短暂一生中毫不费力地净化，这也被认为是依赖于超胜的二谛无别之甚深二次第。这些论证的意义在于，自性无生而显现为无灭之游舞，本体无别，因此不成立常断，自证智慧是瑜伽现量，因此融入于无分别无境的体验中。因此，通过理解和熟悉胜义空性自性涅槃之义，轮回中显现的现象无需净化和转变，自然显现为天尊和宫殿，这被称为显有立基之生起次第。并且，如果对从基位显现基显的缘起之义生起定解，那么不像其他道那样，需要通过密咒来净化不净之物才能成就本尊，这不仅仅是扩展，而是无分别的