English
Therefore, depending on different meanings such as whether it is so or not, whether it is established or not, it is established through reasoning, and because of this, the essence of the philosophical system is established. Therefore, those different meanings will definitely turn into the reasoning for establishing the philosophical system. Therefore, in the context of Anuttarayoga Tantra, one must rely on those reasonings to realize. Second, the way to establish with reasoning is: In order to break the attachment of appearing as objects and consciousness to the common reasoning, and the attachment of appearing as different to Nirvana and Samsara, it must be established through skillful means and wisdom. Because, if the self-awareness does not arise with the unobstructed power, the objects of consciousness or the dharmas of Samsara and Nirvana will not arise. Therefore, the nature of the appearance of unobstructed reason, and no matter how it appears, it is not established as its own nature, so that the attachment of Samsara and Nirvana can be reversed. Moreover, all appearances are the great skillful means of self-appearance, and appearing in this way is not established as its own nature, which is the view of wisdom's self-nature emptiness, and the great equality of union is established. Second, it shows that when searching, there is a progression in the view: In the brief intermediate, it shows the progression of the view, in order to realize the non-dual true nature of mind, practice accordingly, and generate the five minds of shaking, maturing, entering, abiding, and ultimate completion, as well as the four manifestations of blessing of the one-letter cause, the four of emptiness, signlessness, wishlessness, and luminosity, developing in two sets of four, and so on, with the word "etc." including the four of approaching and accomplishing, and the five developments of shaking, obtaining, habituating, stabilizing, and ultimate completion, through these ways, the former develops to the latter. It should be known that all of these are developing in sequence in the numerical order of the four paths of one collection, because in the stage of the former path, for the stage of the latter, awareness gains autonomy and develops, there is no doubt about it. Third, to be determined from the ultimate completion, the nature of the view itself has four aspects: the last of the four realizations of the four collections of paths developing to the ultimate completion, the philosophical system that becomes confident with the direct realization is self-reliant, and the merits of realization, and knowing from the occasion of the view of the meaning of the path and lineage, it must be complete in nature, and the faults of non-realization.
Chinese
首先，阐述自宗的体性有九点。第一点，界与智二者无二，远离能取与所取的觉性，以无所缘的方式显现之情形是：在这些发展次第的最后，以四种究竟边际或“尽头”的方式，在证悟达到究竟后，具备见解的把握，所证悟的等性界与能证悟的智慧，二者无别。并非新近产生，而是本来如是，界与智慧无别，以金刚智证悟。如是，远离能取与所取的自性觉性，以无有能缘与所缘的方式，自显现为界与智慧无别。第二点，对基义菩提心生起信心，从而无有能缘之情形是：基义菩提心，即三真谛无别，它遍布且显现于如此显现的一切法中。显现与空性在任何一方面都极难用心识去衡量，为什么呢？因为它如海之深，因此不执著于实有之法，不执著于非实有之法，不执著于他异之法。第三点，心与菩提无别，具有能缘的轮回之法的情形是：无所缘的心性无别，那是怎样的呢？胜义与世俗的菩提，与心无别。因此，心与菩提没有差别，并且是无别的。因此，三界的一切有情，以及过去、未来、现在三时的一切法，都与菩提心无别。第四点，所知的一切法都汇集于心与菩提中，因此本来任运成就，清净平等存在之情形是：总摄于轮回与涅槃的一切法，无余、不剩、没有遗漏的一切事物，都汇集于心与菩提无别之中。由于一切都容纳于其中，所以是广大的，由于遍布一切，所以是宽广的，轮回与涅槃二者无别，安住于任运成就之中。由于这个理由，外内情器的一切，从原始以来就清净为身与智慧。如是，对见解清净的证悟，也证悟到是等性界，此乃无别、非造作，是金刚等性之界。第五点，菩提心在无有来去的情况下，汇集于自之觉性中，因此
English
Firstly, there are nine points to explain the nature of one's own tenet. The first point is how the wisdom that is the inseparability of the two, realm and wisdom, and is free from grasping and being grasped, appears as aimlessness: At the end of those stages of development, with the four ultimate limits or "ends," having perfected realization and possessing the confidence of view, the equality realm that is to be realized and the wisdom that realizes are inseparable. It is not newly created, but has always been suchness, the realm and wisdom are indivisible, realized by vajra wisdom. Thus, that self-awareness that is free from grasping and being grasped appears as the inseparability of self-appearance, realm, and wisdom, in a way that there is no object or subject. The second point is how, by having faith in the essence of bodhicitta, there is no object of focus: The essence of bodhicitta, the inseparability of the three truths, pervades and appears in all phenomena that appear in this way. It is extremely difficult to examine appearance and emptiness separately with the mind, because it is as deep as the ocean, so it is not focused on as a real phenomenon, not focused on as a non-real phenomenon, and not focused on as a different phenomenon. The third point is how mind and bodhi are inseparable, possessing the phenomena of samsara with focus: The nature of mind that is without focus is inseparable, what is it like? Ultimate and conventional bodhi are inseparable from mind. Therefore, since there is no difference between mind and bodhi, and they are inseparable, all sentient beings in the three realms and all phenomena of the three times, past, future, and present, are inseparable from the mind of enlightenment. The fourth point is how all knowable phenomena are gathered in mind and bodhi, so that they are spontaneously accomplished and equally pure from the beginning: All phenomena included in samsara and nirvana, all things without remainder, without exception, are gathered in the inseparability of mind and bodhi. Because everything is contained in it, it is vast, and because it pervades everything, it is extensive, and the two, samsara and nirvana, are inseparable, and it abides in spontaneous perfection. For that reason, all outer and inner contents are pure as body and wisdom from the very beginning. Thus, the realization of the purity of view is also realized as the equality realm, which is inseparable and uncompounded, and is the realm of vajra equality. The fifth point is that bodhicitta, without coming and going, gathers in one's own awareness, so
Chinese
诸佛与众生，于心平等之轮回涅槃平等性者，如是名为菩提心，此乃最初从何处而来，最终亦无处可去，无有能取所取之分别念，当下自之觉性，自显明朗且通达无碍，仅此而已，于此三时之诸佛与三界之众生，皆安住于自心，故轮回涅槃乃平等性也。第六，平等之义乃了知胜义无自性与世俗如幻，汇集于自明觉性，无有作者而自明之理者，如是，若问如何了悟上述之平等义耶？平等性之自性，于任一处皆无有成立，故非是，如是平等与执着于彼之二取皆无有。一切法安住于本体性之因，任运成就，且世俗亦无有成立为自性，故了知如幻象与显现无自性如眼翳。是故，二谛无别汇集于自明觉性，因此，一切显有之法，皆自性本初即无别清净之故，无有作者所为，无有遮障而自然光明也。第七，彼乃诸佛之行境，故具足殊胜智慧之人所证悟之理者，如是，若问彼乃何者之行境耶？心识不执着于偏颇之边，譬如莲花不为淤泥所染一般，乃具足证悟自生智慧之眼者之行境也。彼非与小乘之所化众生共同，乃是如来之行境也。若问彼义是否无人能证悟耶？乃是具足殊胜智慧之人所证悟也。第八，无有能见所见而见之理者，轮回涅槃之一切法，无余皆于心性一味之状态中，无有能见之境与能见之作者二者，无有遮障，竖立明朗智慧之明灯，故能见十方刹土一切皆为自显现也。第九，虽从意义与词句中产生，然于证悟见地之时，不依赖于词句之音声，而依于智慧。
English
The equality of samsara and nirvana, which is equal in the minds of all Buddhas and sentient beings, is as follows: This, which is called Bodhicitta, does not come from anywhere in the beginning, nor does it go anywhere in the end. Without the conceptualization of object and subject, the self-awareness of the present, the clarity of self-appearance, and the unobstructed understanding, just that alone, the Buddhas of the three times and the sentient beings of the three realms reside in one's own mind, therefore samsara and nirvana are equality itself. Sixth, the meaning of equality is that the ultimate truth is without self-nature, and the conventional is understood as illusion-like, gathered in self-awareness, without an actor, the way it is self-illuminating. How does one realize the meaning of equality mentioned above? The nature of equality itself is not established in any one direction, so it is not, and there is no grasping of equality and the two graspers of it. All dharmas abide as the cause of the essence, spontaneously accomplished, and the conventional is not established as self-existent, so it is understood as illusion and appearance without self-nature, like an eye disease. Therefore, the two truths are indivisible and gathered in self-awareness, therefore, all phenomena of existence and non-existence are all naturally pure from the beginning, without any actor, without obscuration, and naturally luminous. Seventh, it is the realm of activity of the Buddhas, so it is the way it is realized by a person of great intelligence. If you ask whose realm of activity it is, it is the realm of activity of those who have the eyes to realize the self-born wisdom, like a lotus that is not stained by mud, and whose minds are not attached to the extremes of bias. It is not common to all Hinayana trainees, but it is the realm of activity of the Tathagatas alone. If you ask if no one can realize it with that word, it is realized by a person of great intelligence. Eighth, the way of seeing without seeing and being seen is that all the dharmas of samsara and nirvana, without exception, are in the state of oneness in the nature of mind, without the object of seeing and the agent of seeing, without obscuration, the lamp of clear wisdom is erected continuously, so all the realms of the ten directions are seen as mere self-appearance. Ninth, although it arises from meaning and words, when realizing the view, it does not rely on the sound of words alone, but on intelligence.
Chinese
需要深入理解的方式是：一般来说，所有被象征的事物都通过理证确定，并且产生所有宗派的意义。用作象征的经文和理证的词语来象征，而意义并不在其他地方或 अलग 处，词语的声音本身不是意义的事物或本质。那么声音和意义之间没有关联吗？虽然意义本身并不 अलग 于声音，但将声音和词语视为一体并不是真实的意义的本质。词语的目的是词语象征或理解意义的方法。因此，最终在理解意义时，不要依赖于假立的名称、象征的词语和口头的声音，而要像事物本身一样在内心深处理解。二是理解的功德：所有事物都以法性成立，其中包含着超越二者的殊胜成就的果实或精华的精髓是：首先，现量证悟见解的意义，不再无止境地流转轮回而获得菩提，例如，珍宝落入摩羯鱼的喉咙就不会被吐出来一样，如实地理解手印，因此具有这样的功德。为了利益他人，即使无数次转生于轮回，也不会堕入恶趣轮回的境地。三、在从道和续的角度观察时，需要从见解中了解，并在本质上圆满，共有六点：道的见解数量，续的见解数量，对这些区分的类别产生的因，以有漏无漏之地的区分来显示见道为二，显示有漏无漏的界限，以及显示无漏之道具有因、缘、果三种。第一点分为两部分：首先是必须了解的教诲：如同商人寻求利益时，前往无数神灵的所在地，对一切进行思考并精通一样，在成就果位的见解方面，必须精通低于四种持明者的意义，这也是了解原因的特征。在第一智慧的见解的简要说明中，提到寻找方式、发展过程和确定三个方面的情况，以及中间介入的缘的特征，原因是定和结合，一切都是定，结果是手印一和二，以及障碍。