Chinese
密咒金刚乘之理中，将显现证悟为本尊。 荣宗·确桑。 密咒金刚乘之理中，将显现证悟为本尊。 荣宗·确桑。 密咒金刚乘之理中，荣宗·确桑所著的《将显现证悟为本尊》在此。密咒金刚乘之理中，世间和出世间的一切法，无别地成为身语意金刚般的坛城。本来就是佛，所以不像现在才修成一样。如是说。 这里反驳：现在众生所见到的这些法，并非如所见的那样，而是错觉。所以，本来成佛是不可能的。回答：确实是错觉。除了众生的错觉之外，没有什么其他的法可以设立和指示。所谓的错觉显现，就是指这个。因此，外道认为补特伽罗的自性是常有的，一些分别说部认为补特伽罗具有无常的特征，一些分别说部和经部否定补特伽罗，认为由此空性的蕴等法具有特征，瑜伽行派认为依他起的特征为空性，认为具有空性之空性的依他起存在，中观派认为胜义谛中一切法与有和无等一切边都分离，是止息戏论的。如是认为，密咒之理中，二谛无别，本来成佛等，对于众生共同显现的特征，各自安立见解并争论。因此，没有其他的法存在。所以，这些显现的法都是错觉。然而，消除错觉后，无法成就非错觉。因为错觉自性清净，所以是成佛。因此，一切法本来就是现证圆满成佛。因此，显现各种相的法，就是身语意金刚的坛城，没有超出完全清净的自性。
English
Establishing Appearance as Deity According to the Principles of Secret Mantra Vajrayana by Rongzom Chokyi Zangpo. Establishing Appearance as Deity According to the Principles of Secret Mantra Vajrayana by Rongzom Chokyi Zangpo. Herein is the Establishing Appearance as Deity According to the Principles of Secret Mantra Vajrayana composed by Rongzom Chokyi Zangpo. According to the principles of Secret Mantra Vajrayana, all phenomena of samsara and nirvana are indivisibly the mandala of body, speech, and mind vajra. Since it is primordially enlightened, it is not like something to be accomplished now. Thus it is said. Here, a refutation: These phenomena that appear to beings' experience now are not as they appear, but are mistaken. Therefore, it is impossible to be primordially enlightened. Answer: It is indeed a mistake. There is no other phenomenon to be established or shown apart from the mistake of sentient beings. What is called mistaken appearance is just this. Therefore, the Tirthikas contemplate the self of the person as being permanent, some Vaibhashikas think that the person has the characteristic of impermanence, some Vaibhashikas and Sautrantikas negate the person, and think that the aggregates, etc., which are empty of it, have characteristics, the Yogacharas think that the dependent nature is empty of imputation by others, and that the dependent nature with emptiness of emptiness exists, the Madhyamikas think that in ultimate truth all phenomena are separated from all extremes such as existence and non-existence, and that it is the complete cessation of elaboration. Thus they think, and in the principles of Secret Mantra, the two truths are inseparable, and primordial enlightenment, etc., are views that separately establish and dispute the characteristics that appear commonly to beings. Therefore, there is no other phenomenon. Therefore, all these appearing phenomena are indeed mistakes. However, it is impossible to achieve something that is not a mistake by eliminating the mistake. Because the nature of the mistake is completely pure, it is enlightenment. Therefore, all phenomena are primordially perfectly enlightened. Therefore, the phenomena that appear in various forms are the mandala of body, speech, and mind vajra, not exceeding the completely pure nature.
Chinese
与三世诸佛无别。众生与佛陀的差别，不是由法的自性来区分的，就像梦境中的因果各自显现一样，只是由于遍计所执的缘故，心识才各自显现而已。这里有人问：经文中是这样说的，但说的是字面意思吗？因为不能确定说的是否带有密意，如果法的自性清净可以成立，那么，作为法之所依的显现为相状的这个自性，本来就是成佛的，这不合道理。如果这样，那么所有的烦恼和轮回也将永远消失。像这样的宗派成立的理由也是没有的。如果这样说，那么，将显现为众生境界的事物作为衡量标准，从无始以来，由于虚妄分别的迷惑，如其所显现的那样去成立和破斥的论证，虽然不能够对深广的意义进行论证，但是，因为法性是不可思议的，所以，也不是没有用各自的分别智慧去证悟的方法。因此，对于那些仅仅凭着信心就乐于进入的人们，将经文和口诀作为衡量标准，以坚信不疑的心进入，没有任何过失。如果有人问：如果不是通过理证成立，就不会进入吗？对于这些人，也应当以相符的方式进行论证。对此，这些法在身语意金刚坛城中成佛，是通过法性的理证来成立的。如经中所说：色性本空。为何如此？以其自性即是如此之故。这样说，一切法以法性清净，没有丝毫的不清净之法，这是诸法的法性。因此，身语意三者也是完全清净的自性，完全清净就是成佛。因此，以完全清净来区分的身语意是无别的、无戏论的，并且由于圆满周遍的缘故，应当了知其本身就是身语意金刚坛城。这样，如果通过法性的理证成立，那么就不需要成立其余三种理证，因为它是三种理证的基础，并且它是主要的。又有人问：这个法性对于我们这些不恭敬的人来说，
English
It is no different from the Buddhas of the three times. The difference between sentient beings and Buddhas is not distinguished by the nature of Dharma. Just as the causes and effects in dreams appear separately, it is only because of the power of complete imputation that minds appear separately. Here someone asks: Although the scriptures say so, are they speaking literally? Because it is not certain whether they are speaking with hidden meaning, if the purity of the nature of Dharma can be established, then it is not reasonable that the very nature of what appears as characteristics, which is the basis of Dharma, is originally enlightened. If so, then all afflictions and samsara would also disappear forever. There is no reason for such a tenet to be established. If one says this, then taking what appears as the realm of sentient beings as a standard, and from beginningless time, due to the delusion of conceptual mind, arguing to establish and refute according to how it appears, although it is not capable of arguing for profound and vast meanings, nevertheless, because the nature of Dharma is inconceivable, it is not that there is no way to realize it with individual discriminating wisdom. Therefore, for those who are happy to enter with just faith, taking the scriptures and oral instructions as the standard, there is no fault in entering with a believing mind. If someone asks: If it is not established by reasoning, will they not enter? For these people, it should also be established in a compatible way. In this regard, these Dharmas are enlightened in the mandala of body, speech, and mind vajra, which is established by the reasoning of Dharma nature. As it says in the sutra: Form is empty by its very nature. Why is that? Because its nature is such. Thus, all Dharmas are pure by Dharma nature, and there is not even a little impure Dharma, which is the Dharma nature of all Dharmas. Therefore, body, speech, and mind are also completely pure in their own nature, and complete purity is enlightenment. Therefore, the body, speech, and mind distinguished by complete purity are inseparable and free from elaboration, and because they are perfectly pervasive, it should be known that they themselves are the mandala of body, speech, and mind vajra. In this way, if it is established by the reasoning of Dharma nature, then there is no need to establish the remaining three reasonings, because it is the basis of the three reasonings, and it is the main one. Again, someone asks: This Dharma nature, for those of us who are disrespectful,
Chinese
如果说需要用其他理证来成立，那也是需要成立的。其中，行为理证是：从果来了解事物的因，比如，观察到药物和毒药能产生生存和死亡的行为，从而得知其作用。同样，通过观修自身的身语意为金刚坛城，从而获得身语意清净的成就。因此，显现的诸法，以其具有身语意金刚的自性和力量的行为理证来成立。并非不依赖事物的能力，仅仅通过成立就能实现。比如，某人获得了一件以前未曾用于享乐的珍宝，但他并不认识真正的珍宝，将其视为普通的宝石，也没有看到它的优点。后来，有人指出了这是珍宝，他清洗并供养它，最初这颗珍宝就产生了特殊的功德，通过观察到特殊的行为，从而确定它是珍宝。同样，如果凡夫的身语意不被视为本尊，也不被恭敬，就无法观察到功德。因为认识并恭敬，才能从这个基础上观察到功德。通过依赖理证也能成立。其中，依赖理证是：事物通过因来证悟果。比如，成立生起，依赖种子来成立苗芽；或者成立名言，依赖坏来成立好的名言。同样，显现的一切法都是心性的显现，因此，依赖心的因，就能成立生起一切清净和不清净的果。因此，一切清净的对境和不清净的对境，都是由习气产生的心的果，因此两者都是自性成立的。在这两者中，哪一个是错乱的，哪一个是不错乱的，是通过依赖理证来成立的。因此，必须确定清净的对境是显现的自性。这样通过三种理证成立，就不需要通过符合道理的理证来成立了。比如，除了法性、因和果之外的论证。
English
If it is said that other reasoning is needed to establish it, then that also needs to be established. Among them, the reasoning of action is: understanding the cause of things through the effect. For example, observing that medicine and poison can produce the actions of life and death, thereby knowing their function. Similarly, by meditating on one's own body, speech, and mind as the Vajra Mandala, one attains the accomplishment of purifying body, speech, and mind. Therefore, all phenomena that appear are established by the reasoning of action, possessing the nature and power of Vajra body, speech, and mind. It is not the case that merely establishing something without relying on the power of things will accomplish it. For example, if someone finds a precious jewel that has not been used for enjoyment before, but does not recognize the true jewel, treating it as an ordinary gem and not seeing its qualities, and later someone identifies it as a jewel, and he cleans and offers it, then initially that jewel produces special qualities. By observing the special actions, it is determined to be a jewel. Similarly, if the body, speech, and mind of an ordinary person are not regarded as deities and are not respected, then merits cannot be observed. Because of recognizing and respecting them, merits can be observed from that very basis. It is also established through dependent reasoning. Among them, dependent reasoning is: things are understood through the cause to realize the effect. For example, establishing arising, relying on the seed to establish the sprout; or establishing terminology, relying on bad to establish the terminology of good. Similarly, all phenomena that appear are the appearance of the nature of mind. Therefore, relying on the cause of mind, the arising of all pure and impure effects is established. Therefore, all pure objects and impure objects are the effects of mind produced by habitual tendencies, so both are established by their own nature. Which of these two is mistaken or not mistaken is established through dependent reasoning. Therefore, it must be determined that the pure object is the nature of appearance. Thus, if it is established through three types of reasoning, it is not necessary to establish it through reasoning that conforms to reason. For example, arguments other than the nature of phenomena, cause, and effect.
Chinese
因为没有现量和比量。那么，建立正理有什么必要呢？这是因为对于根器差的人，需要先建立正理，然后才能用它来衡量意义。因为有法、所立、比喻、周遍和反向确定，所以是为了需要建立这些的人。又有人问：有些人仅凭这些就能成就，但有些人即使通过建立正理的道理也无法成就，因此不会相信，请建立它。答：首先，应该用双方都认可的圣言来建立，如《智慧光明庄严经》中说：常恒不生之法即如来，一切诸法皆同善逝，愚童心识执取相，于世间中行于无法。这里，“常恒不生之法即如来”是宗因。“一切诸法”是有法。“皆同善逝”是比喻。所立是建立一切法皆是如来。那么，现量有什么损害呢？经中说：愚童心识执取相，于世间中行于无法。就像不熟悉符号的孩童执取眼翳的毛发，享用火轮并感到快乐一样，愚昧的凡夫们以错乱的意识执取所缘的相，这种享用无非是在享用不存在的法。因此，应该这样建立：一切法皆是如来，因为常恒不生的法即是如来。例如，如同三世的善逝。如何相同呢？善逝不是由身语意来区分的，而是由法性来区分的，像这样，以无为法来区分的是圣者。这样说。同样，圣者们因为获得无为法而获得圣者之位，一切法因为获得无为法的自性而成为如来。相的所缘并非如此，因为即使那样不存在
English
Because there is neither direct perception nor inference. Then, what is the need to establish reasoning? This is because for those with inferior faculties, it is necessary to first establish the reasoning itself, and then use it to measure the meaning. Because of the subject, the to-be-proven, the example, the pervasion, and the certainty of the reverse, it is for the sake of those who need to establish these. Again, it is asked: If some people can achieve it with just that, but others cannot achieve it even with the reasoning of establishing reasoning, and therefore will not believe, please establish it. Answer: First, it should be established by the scripture that is accepted by both sides, as it is said in the Sutra of the Adornment of the Light of Wisdom: 'The ever-lasting unborn Dharma is the Tathagata, all Dharmas are like the Sugata, foolish children grasp at signs, in the world they practice the non-existent Dharma.' Here, 'The ever-lasting unborn Dharma is the Tathagata' is the reason. 'All Dharmas' is the subject. 'Like the Sugata' is the example. The to-be-proven is to establish that all Dharmas are the Tathagata. Then, what harm does direct perception do? It is said: 'Foolish children grasp at signs, in the world they practice the non-existent Dharma.' Just as children who are not familiar with symbols grasp at the hairs of eye floaters, and enjoy the fire wheel and feel happy, so the enjoyment of ignorant ordinary people who grasp at the object of perception of signs examined by confused consciousness is nothing but enjoying the non-existent Dharma. Therefore, it should be established like this: All Dharmas are the Tathagata, because the ever-lasting unborn Dharma is the Tathagata. For example, like the Sugata of the three times. How are they the same? The Sugata is not distinguished by body, speech, and mind, but by the nature of Dharma, like this, what is distinguished by the unconditioned is the noble person. Thus it is said. Similarly, just as the noble ones obtain the state of noble ones by obtaining the unconditioned, all Dharmas become the Tathagata by obtaining the nature of the unconditioned. The object of perception of signs is not like that, because even though it does not exist like that