Chinese
正如“您所知”的经文所示。它的意思是：原因仍然存在，但条件是“奇哉！十方空界本自空寂”。等等的意义，有法。可以解释，因为佛母掌握智慧的部分，并将其应用于自己的经验，以惊奇的方式谈论空性的意义。因此，眷属们看到了殊胜的胜义谛，十方空界、三有、五浊、五蕴，总而言之，通过四种术语概括的所有法，都本自显现为法身而证悟成佛，因此认识到无需从其他地方寻找果。因此，这样说是合理的。有必要，因为如来导师自己知道一切分别念的集合本自成佛。即使眷属们依靠获得灌顶而生起了证悟胜义谛的无分别智慧，但他们仍然没有体验到导师无别的广大智慧，因此也称为秘密灌顶。第二，这样授予秘密灌顶后，为了共同展示智慧和无别大乐两种灌顶的作用，因此说“从那以后，无二自性大者”。这样说的意思是，有法。可以解释，因为从意义、意图和象征父佛母日月无二的状态中，“我和无量众生”等等的分别念的表达，是眷属生起五种心的原因。表达五种心的本体的分别念是：“奇哉！稀有奇妙之法。无生之中……”等等。这样说的意思是，有法。可以解释，因为通过上降四喜的次第，在动摇、止息、安住、愿望、究竟的五种心之后，体验到事物俱生智，从而获得智慧智的灌顶。通过下固四喜的次第，在五种心之后，体验到自性俱生智，从而导师和眷属的意图变得无别。共同的开场白是：“奇哉！本自秘密之法。”等等。这样说的意思是，有法
English
As indicated by the scripture "As You Know." Its meaning is: The cause remains as before, but the conditions are "How wondrous! The ten directions and empty realms are inherently empty." And so on, the meaning has dharma. It can be explained, because the Mother Buddha grasps the wisdom aspect and applies it to her own experience, speaking in a wondrous way about the meaning of emptiness. Therefore, the retinue sees the supreme ultimate truth, the ten directions and empty realms, the three realms of existence, the five degenerations, the five aggregates, in short, all dharmas summarized by the four terms, inherently manifest as the Dharmakaya and attain enlightenment, thus realizing that there is no need to seek the fruit from elsewhere. Therefore, it is reasonable to say so. It is necessary because the Tathagata, the teacher himself, knows that the collection of all conceptual thoughts is inherently enlightened. Even though the retinue relies on receiving empowerment and generates non-conceptual wisdom that realizes the ultimate truth, they still have not experienced the teacher's inseparable vast wisdom, therefore it is also called secret empowerment. Second, after bestowing the secret empowerment in this way, in order to jointly demonstrate the function of the two empowerments of wisdom and non-dual great bliss, therefore it is said, "From then on, the great one of non-dual nature." The meaning of saying this is, it has dharma. It can be explained, because from the state of meaning, intention, and symbol of the father and mother Buddha, the sun and moon being non-dual, the expression of conceptual thoughts such as "I and limitless sentient beings" is the cause of the retinue generating the five minds. The expression of the conceptual thoughts of the essence of the five minds is: "How wondrous! Rare and wonderful dharma. From the unborn..." and so on. The meaning of saying this is, it has dharma. It can be explained, because through the sequence of the four joys of ascending and descending, after the five minds of moving, stopping, abiding, wishing, and ultimate completion, experiencing the co-emergent wisdom of things, thereby obtaining the empowerment of wisdom. Through the sequence of the four joys of descending and stabilizing, after the five minds, experiencing the self-nature co-emergent wisdom, thereby the intention of the teacher and retinue becomes inseparable. The common opening is: "How wondrous! Inherently secret dharma." and so on. The meaning of saying this is, it has dharma.
Chinese
是的，可以这样说。因为那些一体者不需要为了自己的利益而请求密续，但为了他人的利益，那些能够理解的眷属，那些能够断除四种秘密的人，应该以慈悲来摄受。因此，接受并回答说：唉玛，如来藏中……等等所说的意思是：一切众生都具有如来藏，因此，在自性上没有束缚和解脱的意义，这是有法。可以这样说，虽然一切众生因不了解而显现出束缚和解脱，但仅仅是显现，在自性上并没有那样成立，因此，轮回和涅槃平等性，作为殊胜的法身，本来就自然圆满地存在，这是有法。因此，佛陀所证悟的自然成就的法，这是有法。这个代表你的密续，对于直接和间接的所化，是如何教导的呢？通过六种欢喜的方式，对于一体者的眷属，什么是真实存在的？为了让能够理解的眷属，共同的所化们，依靠道次第的乘，逐渐地将他们引入这条道路，为了这个目的，显现出化身六能仁等各种各样的形象，示现出不可思议的事业，直到轮回存在的那一刻，都不会停止。以上是对开场白和引出正文的词语关联的解释。现在进入总义，根本科判第三，果位圆满智慧密续的意义的解释分为二：总说三续的体性，和分别解说作为道之助缘的十种密续事物。首先是：在《后密续》中说：密续是指连续不断，从方便和因产生果。因此，法性自性清净四种的因之密续，使自性显现的方便或道之密续，自性显现的果之密续，是知识获得的能作所作相关联的。首先，对于基，总的体性，分类，从教理和理证的角度进行边际分析，以及详细解释它的意义。首先是：作为一切法之来源的具有垢染的真如，这个体性遍及本体和，标志基础两者，以及道和果。
English
Yes, it can be said that. Because those who are one do not need to request tantras for their own benefit, but for the benefit of others, those who can understand the retinue, those who can cut off the four secrets, should be taken with compassion. Therefore, accepting and answering, saying: Emaho, from the Tathagatagarbha... etc., the meaning of what is said is: All sentient beings have the essence of the Tathagata, therefore, there is no bondage and liberation in nature, this is the subject. It can be said that although all sentient beings appear to be bound and liberated due to not understanding, but it is only an appearance, and it is not established in nature, therefore, the equality of samsara and nirvana, as the supreme Dharmakaya, is naturally and perfectly present from the beginning, this is the subject. Therefore, the naturally accomplished Dharma realized by the Buddha, this is the subject. How is this tantra that represents you taught to the direct and indirect disciples? Through the six ways of joy, what is truly established for the retinue of oneness? In order to gradually lead the common disciples of the retinue who can understand into this path by relying on the vehicle of the stages of the path, for this purpose, manifestations such as the six emanations appear in various forms, showing inconceivable deeds, and will not cease until the moment samsara exists. The above is an explanation of the connection between the opening remarks and the words that lead to the main text. Now entering the general meaning, the third root division, the explanation of the meaning of the tantra of the complete wisdom of the fruit is divided into two: generally explaining the nature of the three tantras, and separately explaining the ten tantric objects as aids to the path. First is: In the Later Tantra, it says: Tantra means continuous, from means and cause comes the result. Therefore, the tantra of the cause of the four naturally pure Dharmata, the tantra of the means or path that manifests nature, the tantra of the fruit that manifests nature, is related to the knowable agent and object. First, for the base, the general nature, classification, marginal analysis from the perspective of doctrine and reasoning, and detailed explanation of its meaning. First is: The Suchness with defilements, which is the source of all dharmas, this nature pervades both the essence and the, sign base, as well as the path and the fruit.
Chinese
区分二者。 第二，分类，分为本体之基和表相之基两种。第一，定义是：法性自性清净，存在于垢染之中的实相，如泥中之宝珠。如经部所说：地中之水，无垢自净。烦恼中之智慧，亦如是无垢。第二，定义：错觉迷乱的显现是突发的，如宝珠上的泥土。如经部所说：若以邪念见无，此等孩童行于无之法。又，由于将本无二元的境和有境执为二元而产生错觉，将非彼执为彼而产生迷乱，显现为业和邪念之识。第三，分为：陈述观点和驳斥观点两种。第一种是：实相本体之基非所知，因为其超越所知之境。如《般若三百颂》所说：法界非所知，故不能被识所知。又如《迦叶品》所说：胜义非心之行境。如是说，又说：此等实有之境，由识之外而成立，故不合理。第二，驳斥观点，以教理和正理成立。以教理成立：如《父子相会经》所说：所知亦尽于世俗和胜义二谛。又如《迦叶品》所说：于所知之中，最为殊胜，故是决定之语。第二是：基之体性，是法，不应仅以名言而确定，因为你不能仅以名言来衡量。不仅如此，虚空，是法，你不应被凡夫所衡量，因为你超越了心的分别之境。与之前的经文并不矛盾，总之，分为基、道、果三者，如梦中因果各自显现一般，暂时由于错觉分别的势力而显现为各自不同，但并非以法的本体而区分，因为本体是自证的菩提心，是唯一的，胜义是心之行
English
Distinguishing the two. Secondly, the classification is divided into two: the basis of essence and the basis of characteristics. First, the definition is: the nature of reality is naturally pure, the suchness that exists within the impurities, like a precious jewel in the middle of mud. As it is said in the Tantra: The water that dwells in the earth is stainless and self-purifying. Even wisdom within afflictions is likewise stainless. Second, the definition: the appearance of mistaken and deluded perceptions is sudden, like the mud on a jewel. As it is said in the Sutra: Those who see non-existence through wrong thinking, these children engage in the Dharma of non-existence. Moreover, wrong thinking arises from grasping as dual what is non-dual, the object and the subject; delusion arises from grasping as that which is not. It appears to the mind of karma and wrong thinking. Third, it is divided into: stating the assertion and refuting it. The first is: the basis of the nature of reality is not knowable, because it transcends the realm of the knowable. As it is said in the "Perfection of Wisdom in Three Hundred Lines": The realm of Dharma is not knowable, therefore it cannot be known by consciousness. And as it is said in the "Kashyapa Chapter": Ultimate truth is not the object of the mind. Thus it is said, and again it is said: These truly existent objects are established apart from consciousness, therefore it is not reasonable. Second, refuting that, because it is established by both scripture and reason. It is established by scripture: as it is said in the "Sutra of the Meeting of Father and Son": What is to be known is exhausted in the two truths, conventional and ultimate. And as it is said in the "Kashyapa Chapter": Among the knowable, it is the most supreme, therefore it is a definitive statement. Second is: the basis of the ground, that is the subject, it should not be determined merely by convention, because you cannot be measured merely by convention. Moreover, space, that is the subject, you should not be measured by a person, because you transcend the realm of mental thought. It does not contradict the previous scriptures, in short, dividing into ground, path, and result, like the appearance of separate causes and effects in a dream, for a while it appears separately due to the power of mistaken appearances and imputation, but it is not divided by the nature of Dharma, because the nature is the self-aware Bodhicitta, which is one, and the ultimate is the activity of the mind.
Chinese
即使不是处所，在区分二谛的范畴时，重要的是，仅是所知之显现，就形成了二谛的田地。如是说。第二种回答是：识，作为法，应是，境识与自性一体的关系是不存在的，因为境识与自性不是一体的，如同柱子和瓶子一样。而且，它与由此而生的关系也是不存在的，因为仅是无所依无障碍的种类，不可能从中产生物质的实体，如同虚空和莲花一样。如此认为没有关系。识，作为法，应是，从你那里显现出诸境是不合理的，因为境识的关系没有成立，如同眼睛和声音一样。不能这样认为，因为现量正量会妨害它。因此，心以外的法，即使是微尘也不成立，因为如此体验到境等显现的缘故，如同梦境的显现一样，以及如同心如何支配一样，是自显现的缘故，如同完全习惯的显现一样。像那样，在《广大》中说：阿赖耶识的自性，显现为各种事物。如是说。如此显现的诸法，都不是具有阻碍的法，而是无分别自明光明的识。如是说。在《道次第》中说：因为除了心以外没有法，幻化金刚最为殊胜。如是说。学师吉祥的《遣除边见黑暗灯》中说：诸法是心的错乱，除了心以外没有诸法。如是说。共同的教证中也说了，在《楞伽经》中说：如何做了之后，所安立的外境不是存在的，习气的染污之心，产生了义的实体。如是说。在《十地经》中也说：诸位佛子，这三界仅仅是心。如是等等广泛地说了。还有一些人说：如果将凡夫的识原封不动地认为是实相自性的基础，那么，由于将无错乱的所知作为对境，就会变得与圣者的智慧没有差别。如果它不是自性的基础，那么，这种错乱的显现就不是法性的周遍对象等等的过失存在。对此的回答是：自性圆满于法性，相状不混杂于错乱颠倒。