English
The ultimate is the complete purification of the practice of afflictions. Thereafter, the Mahamudra Vidyadhara practitioner, having purified all subtle and coarse obscurations of knowledge, is called the Mahamudra Vidyadhara. It appears as contemplation, and even if those of lesser intelligence cling to it for a long time, it takes sixteen hundred years to ultimately unite with the path. This is also due to the difference in faculties, with one hundred and one lifetimes ultimately leading to accomplishment. As it is said, having attained the Vidyadhara of Longevity and not abiding in Mahamudra, one ultimately unites with the path, or it takes about a hundred years to ultimately unite with the path, which is distinguished by the height and lowness of wisdom. The abode of the Vidyadhara is: "Gods, humans, and Brahma, although there are various births and holdings." As it is said, the kings of humans and so on, as well as the gods of the desire realm, and residing in the holding place of Brahma, are for the sake of accomplishing the benefit of others. For them, it is said that one lifetime is enough to become a Buddha, and about a hundred lifetimes are enough to ultimately unite with the path. Connecting the impure body with the pure empowerment of longevity, or like the master Padmasambhava, or like a hermit, connecting the imperishable body with the fruit. "Accomplished," as it is said, the fruit is taught by the Buddha, and for the individual who ultimately attains the path, the Buddhas of the ten directions empower him, and the miracles of making all the Buddhas of the three times inseparable in body, speech, and mind are also without difference, which is the spontaneous accomplishment of the twenty-five wheels of qualities. Afterwards, the first of the three yogas, the view, is taught, and the very first of these is the gateway to entry, called the mode of completion. The meaning of which has been explained above, the vehicle that explains it is the Anuyoga Tantra, although the meaning, the Dharmadhatu, and the instantaneous wisdom are spontaneously accomplished, merely explaining it in terms of cause and effect is the gateway to entry. The one who possesses that place, the wisdom of the middle level of the teachings, is able to realize that very meaning. Diligence, asceticism, conduct, and implements, etc., are not deliberately held like in Mahayoga, nor are they completely independent like in Dzogchen, but the enjoyment of the Tsokhorlo is similar to Mahayoga. The view is, in terms of ultimate truth, without arising or ceasing, etc. Although here it is called ultimate truth in terms of terminology, it is different from the ultimate truth of the following ones, the suchness of all dharmas, the Dharmadhatu.
Chinese
因此，在名言上称为胜义谛，即是所知一切事物究竟的体性，在基础位时，未能证悟，是轮回一切法的生起之源。在道位时，是修行者所观修的对境，或是向上超胜，是能与果位结合的殊胜基础。在果位时，是法身一切智智的智慧，安住于一切的生起之源，因此称为“义”。它远离一切实有，因此在三时中不动摇，在那里成为任运自成的体性，因此是“胜”，其体性即是法界。法界本身远离一切因缘，却未成立刹那不住的生起。在那里，显现的灭止也不存在，因此称为“无生无灭”，这是法界的总结。又是智慧的引导，以“无生无灭”来说明，法界本身在不灭的显现之境中，对于有情世间的器情、黑白业、苦乐等等，以及在修行者面前的见修行等等道之法，以及在果位上的二十五种庄严轮等等，从明晰而不灭的角度来说，称为智慧。因此，法界本身是无而无尽，空而生一切。它本身明晰而不灭，是自生智慧自明，因此不承认如摩诃般若般的明智幻相，因为明智本身远离因缘，没有可以安立自显现所生之说的基础。从它的状态中，不灭的完全清净，因此称为“无灭”。本体是什么呢？以“天与天女”来说明，五蕴是五部的体性，五大是五母的自性，即是天女。在界、处、勇士和明妃的坛城中任运成就，从明晰的角度来说，称为智慧。以“和”字也包括了勇士和明妃的坛城，是禅定的引导。如此宣说了见，修行的体性是“无分别之义”等等，如上四种安住，不分别任何名言的相状，因为明智的智慧明晰而不灭，在外内各种法中显现，因此是无有的相状。
English
Therefore, in terms of conventional language, it is called the ultimate truth, which is the ultimate nature of all knowable things. In the ground state, it is not realized and is the source of all phenomena of samsara. In the path state, it is the object to be contemplated by practitioners, or it is superior and is the excellent basis for combining with the fruit. In the fruition state, it is the wisdom of the omniscient wisdom of the Dharmakaya, which abides in the source of all arising, hence it is called "meaning." It is free from all reality, therefore it is unshakable in the three times, and there it becomes the nature of spontaneous accomplishment, therefore it is "supreme," and its nature is the Dharmadhatu. The Dharmadhatu itself is free from all causes and conditions, yet it does not establish the arising of momentary non-abiding. There, the cessation that appears also does not exist, therefore it is called "no arising, no cessation," which is the summary of the Dharmadhatu. It is also the guide of wisdom, explained by "no arising, no cessation," the Dharmadhatu itself, in the realm of imperishable manifestation, for the sentient world's vessels and essences, black and white karma, suffering and happiness, etc., as well as the view, practice, and meditation, etc., of the path in front of practitioners, and the twenty-five adornment wheels, etc., in the fruition state, from the perspective of clarity and non-cessation, it is called wisdom. Therefore, the Dharmadhatu itself is non-existent and inexhaustible, empty and produces everything. It itself is clear and non-ceasing, it is self-born wisdom, self-awareness, therefore it does not acknowledge the illusion of intelligence like Mahaprajna, because intelligence itself is free from causes and conditions, there is no basis for establishing the saying of arising from self-manifestation. From its state, the imperishable is completely pure, therefore it is called "no cessation." What is the essence? It is explained by "gods and goddesses," the five aggregates are the nature of the five families, the five elements are the nature of the five mothers, that is, the goddesses. In the mandala of realms, sources, heroes, and heroines, it is spontaneously accomplished, and from the perspective of clarity, it is called wisdom. The word "and" also includes the mandalas of heroes and heroines, and it is the guide of samadhi. Thus, the view has been explained, the nature of practice is "the meaning of non-discrimination," etc., like the above four abidings, not discriminating any aspect of names, because the wisdom of intelligence is clear and non-ceasing, manifesting in various external and internal dharmas, therefore it is the aspect of non-existence.
Chinese
不思。仅仅显现时，如水和湿性一般，法界远离一切戏论之相，不离其性，故不思有无之边。如是之义任运成就，对于有无、显空、好坏等分别执着的边，仅仅是无舍离，就称为中观。此即是基之自性，无而无尽，空而万有生，安住于法界之体性中。由于没有丝毫的偏执，所以如虚空不超越虚空一般。此基犹如摩诃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无有次第生起之执着，如清澈之水中显现影像般无有阻碍。或者说是殊胜的世俗谛，即是报身寂静和忿怒，明显而不混杂，以二边为首。色身，即是对所化众生显现，且以道之智慧的体性，以相好庄严之方式成就。又，上面的二者也是一体。以“也”字表示基，如水月一般。以“又”字表示有基，如影像一般，五部聚集一体之坛城，寂静四十二尊，忿怒五十八尊等，以缘咒之力量而显现，各自的身体颜色、手印、饰品和装束都明显而不混杂，如“文字显现时”一般。修习，即是意义的体性不转为三毒，远离违缘，依止顺缘。何为“处”？如所依，平等而不混杂，即是说，不离上述之中观法界，圣者的色身，或者说，二者合一之光明智慧，没有偏执的执着。法界智慧在平等性中任运成就，不离其性，而在道之显现中，具有所依和能依的身体相好各自明显而不混杂。又说平等而不混杂，此处之行持，不立于积资道之阶梯，行持之体性，从最初进入之三摩地开始，以修习而得三摩地，行持和内外一切法皆无偏执，平等而不混杂之见解，始终以见解将果结合。
English
Not thinking. Just as water and wetness appear, the Dharmadhatu is free from all elaborations of characteristics, and does not move from its nature, so it does not think of the extremes of existence and non-existence. Such a spontaneously accomplished meaning is called Madhyamaka, merely by being free from abandoning the extremes of attachment to existence and non-existence, appearance and emptiness, good and bad, etc. This itself is the nature of the ground, without existence and inexhaustible, empty and all arising, abiding in the essence of the Dharmadhatu. Since there is not even the slightest attachment to partiality, it is like the sky not transcending the sky. That ground itself, like Maha (བྷཱུ, bhū, being), has no attachment to the gradual generation of samadhi, and is unobstructed like the appearance of an image in clear water. Or it is said to be the supreme conventional truth, which is the Sambhogakaya, peaceful and wrathful, clear and unmixed, headed by the two extremes. Rupakaya, which appears to those to be tamed, and is accomplished in the form of the wisdom of the path, adorned with marks and signs. Again, the above two are also one. The word "also" indicates the ground, like a water moon. The word "again" indicates the ground, like an image, the mandala of the five families gathered as one, the forty-two peaceful deities, the fifty-eight wrathful deities, etc., manifested by the power of the mantra of conditions, each with their own body color, hand gestures, ornaments, and attire, clear and unmixed, like "even when letters appear." Meditation means that the essence of meaning does not turn into the three poisons, avoiding adverse conditions and relying on favorable conditions. What is "place"? Like a support, equal and unmixed, that is to say, not moving from the above-mentioned Madhyamaka Dharmadhatu, the Rupakaya of the noble ones, or the wisdom of light that combines the two, without attachment to partiality. The Dharmadhatu wisdom is spontaneously accomplished in equality, without moving from its nature, and in the manifestation of the path, the marks and signs of the body with support and supported are each clear and unmixed. Again, saying equal and unmixed, here the practice does not establish the stages of the accumulation path, the nature of the practice, starting from the samadhi of the first entry, samadhi is attained through practice, all practices and inner and outer dharmas are without partiality, the view of equality and unmixedness, always combining the result with the view.
Chinese
因此，称为禅修。因此，虽然这里有包含有漏和无漏之道的各个方面，但并不依赖于无漏的修行。见地是证悟法界智慧无二无别。禅定也如此修持，最终圆满即被认为是果。誓言是在摩诃誓言之上，加上律的苦行誓言，以及降伏四魔，遣除五毒等等。行持是，虽然不像摩诃那样特意取舍，但在为了自他利益或需要的时候，摩诃的行持是共同的。见修行二者进入大圆满的道路。因为行持进入摩诃的道路，所以之后才提到随行瑜伽。成就的时间是，上等根器者一生即可与佛地结合，中等根器者来世结合，下等根器者也是来世结合，即说一生即可与果结合。所谓成就，即是扩展，法性之地，五身任运成就，普贤王如来的意趣任运成就，这就是果。像这样以上，有未证悟和颠倒证悟这四种世间见。未证悟即庸人和虚无主义者，他们没有进入任何宗派，是各自的凡夫俗子。这在次第进入道的时候，是产生八种庸常之心的基础，而在道本身的体性之时，则被指出是应当断除的邪见。颠倒证悟是顺世外道和外道两种。其中，顺世外道是，即使被引入邪道，也视其为断灭，会使菩提的幼苗枯萎，因此是唯一应当断除的。外道是，在次第进入的意义上，是八种庸常之心达到究竟的对治，因此是进入寻求果位的。如《现观庄严论》中说：不应诋毁外道，是能仁长远之因。因此，虽然是安住于寻求果位的长远之因，但因为最初没有到达，所以是上位道的断除对象。两种低劣的片面证悟，从次第进入的角度来看，是道的体性，因为不依赖于此，就没有办法见到更高的，虽然像阶梯一样，但如果执着于此，就被断定为是道的歧途。同样，各乘的差别也是下