English
In the ultimate moment, it is not to prove that there exists something that can be considered an independent object to be proven, but rather by proving that the meaning of the indivisibility of the two truths, which is superior in the first three arguments, is free from the harm of valid cognition. Then, by establishing the latter as the sign of the wisdom of non-conceptual yogic direct perception, it causes children who have not attained such yogic direct perception and have not seen the characteristics of the unsurpassed tantras to generate certainty. However, in order to dispel the doubt that those extremely obscure meanings can be understood, the yogi's self-aware direct perception is crucial. As it is said, "Just because it is not seen does not mean it does not exist." Therefore, just because some people with coarse minds, including ignorance, have not seen it, it does not prove that it does not exist, because they themselves cannot be certain about things that are separated by place and time, etc. Through these four arguments, the yogi experiences in an undeluded way the view that understands the characteristics of the wisdom of the cause, which is the great bliss of the indivisibility of appearance, awareness, and emptiness, the spontaneously accomplished essence of the seven precious treasures of ultimate truth, and how the emptiness endowed with all supreme aspects abides in the ground, maturing by its own power and manifesting on the path. Therefore, the extremely subtle habitual tendencies of the three appearances, which cannot be purified by the paths of other vehicles and tantras, can be purified effortlessly by this path in a single short lifetime in the degenerate age, which is also said to rely on the profound second stage of the indivisibility of the two truths. The meaning of these arguments is that the nature is unborn and manifests as the unceasing play, the essence is indivisible, therefore permanence and annihilation are not established, self-aware wisdom is yogic direct perception, therefore it is integrated into the experience of non-conceptual, objectless experience. Therefore, by understanding and familiarizing oneself with the meaning of the ultimate emptiness, the nature of nirvana, the phenomena that appear in samsara do not need to be purified and transformed, but naturally appear as deities and palaces, which is called the generation stage of establishing existence on the ground. And, if certainty arises about the meaning of dependent arising, where the ground appearance arises from the ground, then unlike other paths, it is not just expansion by purifying impure things with mantras to achieve the deity, but it is non-conceptual.
Chinese
当智慧自性大觉的咒语得以显现时，轮回的种种分别念，因其自性未成立，故而那些可以突然分离的显现，在基位上得以清净。身和刹土等，安住于实相智慧清净的显现，除此以外别无他物，就像胆病痊愈后，海螺的黄色显现会显现为白色一样，这被称为将显现修持为本尊。这就像水的温度消失，湿气等自然而然地恢复其自身状态一样。当心的习气耗尽，实相得以显现的方式，在经部道中也有。因此，尽管这是经部和密宗的宗义理路，但如果说那些具有一切束缚的众生，现在就能与金刚萨埵平等，断证平等，这是不可能的，如果真的这样认为，那真是盲人可怜悯的对象。像这样生圆无别，超越心识的智慧本身，已经同时断除了常断二边，因此也不需要以交替的方式进行收放的戏论。除此之外，如果没有断除轮回的根本二取执着，以及与执着方式直接相违的甚深二次第的关键，只是被心识能取所取的分别念所束缚，然后通过这种束缚来造作，期望成就本尊，这种修行就像婆罗门火施者观修老虎一样，或许只能成就粗浅可见的表相，但并非是正确的道路。此外，如果没有断除所破的要点，只是修持所立，那就不是甚深道。因此，不清净的轮回，一切都是由遍计所空的法，圆成实性是基位显现生起次第的智慧所执持的对境，即外器内情本尊和宫殿，以及觉性智慧所缘的清净识的显现。这是清净的他起。以他起为空的法性圆成实性是基位光明本性。这些都汇集在意识的自性，以ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）所代表的乐空无二的智慧，成为金刚持的根本因。对于这些，依次是：以法相为见的见解是生起次第，以法性为见的见解是圆满次第，以自明为见的见解是生圆双运自明空明的智慧。第一种是没有理由和相状的，并且
English
When the mantra of the great wisdom of self-awareness is realized, the various conceptualizations of samsara, because their nature is not established, the appearances that can suddenly separate are purified at the base. Body and realms, etc., the appearances of the pure wisdom of the way things are, remain in their own place and are not other than that, just as the yellow appearance of a conch shell appears white when jaundice is cured, this is called accomplishing appearance as deity. This is like the heat of water disappearing and moisture, etc., naturally arising in their own state. The way that the imprints of the mind are exhausted and the way things are is realized is also present in the Sutra path. Therefore, although this is the reasoning of the tenets of Sutra and Tantra, if it is said that beings who possess all bonds can now be equal to Vajrasattva and equal in abandonment and realization, that is impossible, and if that is really the case, then the blind are objects of compassion. Such generation and completion inseparable, wisdom beyond mind, has already simultaneously eliminated the two extremes of permanence and annihilation, so there is no need for the elaboration of gathering and dispersing in an alternating manner. Other than that, without the key point of the profound two stages that directly contradict the root of samsara, the two self-graspings, and the way of grasping, merely being bound by the conceptualizations of mind's grasper and grasped, and then creating through this bondage, hoping to accomplish the deity through meditation is like a Brahmin fire-giver meditating on a tiger, perhaps only a coarse visible sign can be accomplished, but it is not the correct path. Furthermore, without the key point of refuting the object to be refuted, merely meditating on the object to be established is not the profound path. Therefore, the impure samsara, all phenomena empty of imputation, the perfected nature is the objects held by the wisdom of the base appearance generation stage, namely the outer container and inner content deities and palaces, and the appearances of pure consciousness that are the objects of awareness and wisdom. This is the pure other-powered. The perfected nature of the nature of phenomena empty of other-power is the luminosity of the base itself. These all gather in the nature of mind consciousness, the wisdom of bliss and emptiness inseparable represented by ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus）, becoming the main cause of Vajradhara. For these, in order, the view that sees phenomena is the generation stage, the view that sees the nature of phenomena is the completion stage, and the view that sees self-awareness is the wisdom of self-awareness clear and empty, the union of generation and completion. The first is without reason and sign, and
Chinese
第二是本体空性，第三是果无愿门，共有这三者。又，可以讲如幻术般的，如金刚般的，以及勇猛行持的等持。上面所说的“胜义七宝”是：身、语、意、功德、事业五者，以及方便大乐，和界空性，共七者。对于现证了离言语之境的光明见，这些是可以被重视的：从作为所依的角度来说是身，不是像昏厥一样，而是体验法性的觉性，从辨别抉择的角度来说是语，从无二且超越分别念的角度来说是意，因为缘此而生功德，并且自性中就具有功德的自性，所以是功德，这些没有扬弃取舍，也不是通过努力修饰，而是任运成就，所以是事业。四种事业也齐全：等持的本体息灭一切戏论，所以是息灭；伟大的功德力量等无有离合，自然具有，所以是增益；仅仅是认识与不认识的区别，除了轮回涅槃的心之外没有其他，所以是怀柔；在界智的本体上，分别念无法找到机会，所以是降伏。方便和界仅仅是作为区分的基础而存在差别，方便是大乐智慧，界是空性，是完全远离戏论的基础。这些在安立为基础时，基础本身远离戏论，自性空性中仅仅是具有能够生起的能力的差别。在道的时候，有各种各样的可能性，成佛的时候是任运成就的。这些是通过名言的角度来观察，并且通过后得引导确定，所以才进行区分，但在实相中安住时，因为与虚空的界相同，所以不应认为存在显现这种戏论相的意义。
English
The second is the essence of emptiness, and the third is the gate of desirelessness of the fruit, these three in total. Also, one can speak of samadhi like illusion, like a vajra, and of courageous conduct. The "seven treasures of ultimate meaning" mentioned above are: the five of body, speech, mind, qualities, and activity, as well as skillful means, great bliss, and the realm of emptiness, these seven. For the manifestation of the view of luminosity of the nature of reality that is beyond expression, these are worthy of respect: from the aspect of being a support, it is the body; not like a faint, but experiencing the resonance of the nature of reality, from the aspect of discernment and distinction, it is speech; from the aspect of being non-dual and beyond the confines of conceptualization, it is mind; because qualities arise from focusing on this, and also because one's own nature has the nature of qualities, it is qualities; these are without rejection or acceptance, and are not modified by effort, but are spontaneously accomplished, so it is activity. The four activities are also complete: the essence of equipoise pacifies all elaborations, so it is pacifying; the great qualities, power, etc., are inseparable and naturally present, so it is enriching; if there is nothing other than samsara and nirvana, mind, except for the difference between knowing and not knowing, then it is magnetizing; in the essence of the realm of wisdom, conceptualization cannot find an opportunity, so it is subjugating. Skillful means and the realm are merely different in terms of the basis of distinction, skillful means is great bliss wisdom, and the realm is emptiness, which is the basis that is completely free from elaboration. When these are placed as the basis, the basis itself is free from elaboration, and in the nature of emptiness, it is merely the aspect of the ability to arise. In the context of the path, there are various possibilities, and at the time of Buddhahood, it is spontaneously accomplished. These are examined from the perspective of terminology, and are distinguished by guiding certainty through subsequent attainment, but when abiding in suchness, because it is the same as the realm of space, one should not think that there is a meaning of manifesting such elaborative signs. The third is the established conclusion: Thus, by measuring the measurable, the objects of attachment and conceptualization, with the four measures of valid cognition, all phenomena are the self-display of the Sugatagarbha, the basis lineage. The ultimate conventional truth, the ultimate ultimate truth, the ultimate indivisibility of the two truths, being free from the objects of the mind, is what is called the established conclusion. Here, some Sutra and Tantra
Chinese
据说，区分见解是宁玛派的传统，而自宗不作区分。在早期宁玛派的三种见解区分中，从法性见解的角度来看没有区别，因为密宗的见解也同样不承认脱离戏论的边际。如果执着于自性成立，那么正确的道等就不合理，如《中观根本慧论》所说：“若道有自性，修则不应理。”因为这个缘故，共同乘的一切法在平等性中都是一样的，无我的见解也包含在同一个原因的论证中，所以在此包含了所有确定显密见解的诀窍。三解脱门的空性是显密二宗共同的见解，因此必须理解其共同意义。根本续部中说：“离一与多，无边无中，即是真如。佛亦不见，自生智慧，无处所。”考虑到这一点，萨迦班智达说：“若有胜于般若波罗蜜多之离戏论见，则此见将变为戏论。若离戏论，则无差别。”如果不是这样，而是按照字面意思理解，那么禅修将变成烦恼，行为将变成堕落。必须承认翻译并表达这四句诗的意义。从有法见和自明见的角度来看，存在很大的差异。因为在因明乘的顶峰，无上中观宗中，所有显现的现象在世俗谛中都被视为无自性的幻象缘起，而没有被解释为清净的本尊。然而，在果金刚乘的殊胜方便道中，一切器情都被视为本自安住为本尊和宫殿。并且，它们被认为是与法界无二的自明大乐的清净显现或力量。此续中说：“金刚蕴的支分，被称为五圆满佛。”等等。密集续部中说：“总之，五蕴被认为是五佛。”将本尊观想为被改造之物，在此道中属于无明，因此，觉性智慧自显现为本来任运成就的意义。正如所说：金刚