English
To view the self of the completely imputed nature as devoid of permanence, annihilation, and so on, is in accordance with the Shravakas. However, distinct from them, among the five aggregates, one should realize the absence of self in the form aggregate's sources and elements, the ten forms and one aspect of the element of phenomena, namely, non-manifest form. In short, realize the absence of self in the dharmas belonging to the form aggregate. By becoming accustomed to this, when one eventually attains the fruit of self-enlightenment in the final existence, one will not rely on a spiritual friend, as the Shravakas do. How to meditate: Having relied on the Buddha and trained in places such as the pure white appearance, by the force of habit, one understands the meaning of the twelve links of dependent origination, which are of the nature of the four truths. That is, the seven sufferings are the truth of suffering, the three afflictions and two actions are the truth of origin, the abandonment of these afflictions of origin is the truth of cessation, and the path to that is the truth of the path. Having understood the meaning of dependent origination, habituation is the path. Alternatively, each of the twelve links possesses four truths: obtaining their own nature is the truth of suffering, their accomplishment through mutual conditions is the truth of origin, the cessation of one leading to the cessation of another is the truth of cessation, and meditating on that very thing without reversing it is the path. Thus, the sixteen moments of wisdom focused on the four truths arise in each link, resulting in one hundred and ninety-two moments of wisdom arising on a single seat, thereby attaining the fruit of self-enlightenment. In this way, one understands the profound meaning of the illusory nature of phenomena. Even when abiding in a samadhi that utterly prevents inexpressible speech, the notion of 'inexpressible' still arises, because the concept of destruction has not been abandoned. Dependent origination is the common path for all. The Shravakas, by being manifestly attached to the characteristics of cause and effect, eliminate the outsiders' distorted understanding of cause and effect. The Pratyekabuddhas understand this more profoundly, realizing that the essence of cause and effect is also absent in the object to be apprehended. The Yogacharas understand this even more profoundly, realizing that the entity of cause and effect is also absent in the self to be grasped. The Madhyamikas realize that the entity of cause and effect is also absent in the nature of self-awareness, thus, elaboration is pacified. Like that
Chinese
在展示修习道的方法之后，其果实是：获得如聚会时享用和犀牛角一般的自生菩提之果。第三是，菩萨乘，如前所述是因。果实与密咒无有差别，因此密咒和波罗蜜多二者皆为大乘。因为道路的差别，进入名相乘的那些人的观点是：所有遍染的轮回，包括因果，以及完全清净的涅槃之法，包括因果，在胜义谛中都不存在真实的自性。所谓的胜义，其自性是指远离戏论。因为它是语言意义和圣妙智慧的对境，或者因为它是所获得者中最殊胜的，所以这样说。如果对此进行区分，则有戏论部分断灭的，是数量的胜义谛；以及所有戏论完全寂灭的，是非数量的胜义谛。世俗是指具有显现的错乱之识。因为它遮蔽了真实义，或者因为它是被突发的错乱心所欺骗、考察和安立的，所以这样说。如果区分，则有真实的和虚假的世俗二者。在世俗的控制下，无有真实的显现仅仅如幻象般显现。这里的“仅仅”一词断除了真实成立。在那仅仅显现的面前，不能诽谤说没有各自的作用等能力，因为行境完全清净与不清净等各自的特征没有混淆地存在，因为在衡量自身的名言量面前成立。像这样允许时，必须在二量面前确定，最终将显空双运、二谛无别、离戏大平等的法很好地确定下来之后，为了展示修习的道路，因为在所有智慧中最为殊胜和究竟的是无二智慧。因此，被它所摄持的布施等十种善法被称为十度。对此，波罗蜜多的声音是指超越智慧而未成为对境的法性离戏，因为这到达了彼岸，并且这里因为到达了轮回的海洋的彼岸，所以这样说，有两种与道相结合的方式。
English
After showing the method of practicing the path, the result is: obtaining the fruit of self-arisen Bodhi, like enjoying at a gathering and like a rhinoceros horn. The third is, the Bodhisattva Vehicle, as mentioned before, is the cause. The result is no different from mantra, so both mantra and Paramita are the Great Vehicle. Because of the difference in paths, the view of those who enter the Characteristic Vehicle is: all the defiled samsara, including cause and effect, and the completely purified Dharma of Nirvana, including cause and effect, do not exist as true nature in the ultimate truth. The so-called ultimate truth, its own nature, refers to being free from elaboration. Because it is the object of language meaning and noble wisdom, or because it is the most excellent among the obtainable, it is said so. If we distinguish this, there are those with partial cessation of elaboration, which are the numerical ultimate truth; and the complete pacification of all elaboration, which is the non-numerical ultimate truth. Conventional is the deluded consciousness with appearance. Because it obscures the true meaning, or because it is deceived, examined, and established by sudden deluded mind, it is said so. If we distinguish, there are two types of conventional: the true and the false. Under the control of conventional, the appearance of non-truth appears merely as an illusion. Here, the word "merely" cuts off the truly established. In the face of that mere appearance, it is not permissible to slander that there is no ability to perform their respective functions, because the characteristics of completely pure and impure objects, etc., exist without being mixed, because they are established in the face of the measuring self-measuring conventional validity. When allowing in this way, it is necessary to ascertain in the face of the two valid cognitions, and ultimately, after well establishing the appearance-emptiness union, the two truths inseparable, the free from elaboration, the great equality, in order to show the path of practice, because the most excellent and ultimate among all wisdoms is non-dual wisdom. Therefore, the ten virtuous dharmas such as generosity, etc., which are grasped by it, are called the ten perfections. Regarding this, the sound of Paramita refers to the nature of Dharma free from elaboration that transcends wisdom and has not become an object, because this has reached the other shore, and here, because it has reached the other shore of the ocean of samsara, it is said so, there are two ways to combine with the path.
Chinese
因此，如此行持之时的果报，是次第经历十地，最终的果报是胜过声闻缘觉等的，圆满了所有功德之聚，如力量和无畏等等，被认为是成就了无上菩提。第二，分为教和释。第一，金刚乘也分为三种：虽然内在的禅定是因的主要因素，但认为不依赖外在的洁净和苦行等行为就无法获得成就的是事部密乘；认为外在行为和内在禅定两者都能成就的是俱部密乘；认为即使不了解外在行为，仅凭内在禅定就能成就的是瑜伽部密乘。第二，分为事续、行续、瑜伽续三种。第一，对于进入事部密乘的人来说，他们的观点是：在胜义谛中，一切法自性无生灭，但在世俗谛中，观想为本尊的形像，因此，具备菩提心和三真实，被说是成就的法器。其中，三真实是：我的真实、本尊的真实和念诵的真实。这三者依次概括了轮回法的自性、涅槃的体性和成就它的方便之体性。其中，我的真实是五蕴的意义，未被分别念所区分时就是我。它的真实，如果与声闻乘相顺应，就是外道所计度的我与我所、常断等一切分别念皆空，不能否认五蕴等法仅仅存在。瑜伽行派认为，声闻乘所计度的执著于色蕴的分别念是空性的，不能否认仅仅存在自证的心和心所。中观派认为，唯识宗所计度的无分别智在胜义谛中存在也是空性的，认为一切戏论之相完全寂灭。本尊的真实是法性和声音等密咒的事物。
English
Therefore, the result of practicing in this way is that, having sequentially traversed the ten bhumis, the ultimate result is that, surpassing the Shravakas and Pratyekabuddhas, one is considered to have attained unsurpassed enlightenment, characterized by the complete perfection of all collections of qualities such as strength and fearlessness. Secondly, there are two aspects: the teachings and the explanations. Firstly, Vajrayana is also divided into three: although inner samadhi is the main cause, the Action Tantra Vehicle considers that one cannot attain siddhi without relying on external purification, asceticism, and other activities as a path; the Kriya and Yoga Tantras consider that both external activities and inner samadhi can achieve accomplishment; the Yoga Tantra Vehicle considers that one can achieve accomplishment solely through inner samadhi, even without understanding external activities. Secondly, there are three divisions: Action Tantra, Performance Tantra, and Yoga Tantra. First, the view of those who have entered the Action Tantra Vehicle is that, in ultimate truth, all dharmas are without inherent origination or cessation, but in conventional truth, they meditate on the form of the deity. Thus, it is said that those who possess bodhicitta and the three realities are vessels for accomplishment. The three realities are: the reality of myself, the reality of the deity, and the reality of mantra recitation. These three successively encompass the nature of samsaric phenomena, the characteristics of nirvana, and the nature of the means to achieve it. Among these, the reality of myself is that the meaning of the five aggregates, as long as it is not distinguished by conceptual thought, is the self. Its reality, if aligned with the Shravakas, is that all conceptualizations of self and what belongs to self, permanence and annihilation, etc., as conceived by the tirthikas, are empty, but it is not permissible to deny that the aggregates and other dharmas merely exist. The Yogachara school considers that the conceptualizations of grasping at form as conceived by the Shravakas are empty of conceptual constructs, but it is not permissible to deny that only self-aware mind and mental factors exist. The Madhyamikas consider that even the non-conceptual wisdom that the Chittamatrins conceive as existing in ultimate truth is empty, and they believe that all characteristics of elaboration are completely pacified. The reality of the deity is the nature of reality and the objects of mantra, such as sound.
Chinese
被称为六种姓氏。也就是说，将自己的真如视为金书，用神之真如，如同熔化的水银来划分，并认为应该再次禅修。念诵的真如是三种真如、三种大形象、三个目标和四个支分。其中，三种真如是智慧、名、形三种。也就是，在胜义谛中，认识到神之清净法性和自己之不清净法性二者无有自性差别，如此禅修。神之智慧自明清净和自己之知识自明不清净二者自性无别。同样，神之身语显现殊胜，而自己的身语显现并非殊胜或无有差别。依靠此，在世俗谛中也转化为神并生起，如此禅修，视解脱垢染本身为果位之神。三种大形象是：与此方式相应地禅修，即身之形象，身之相好明显；在其心中禅修菩提心之象征——月轮，即心之形象；于此布置心咒，即语之形象。三个目标是：在念诵之时，于前方观想智慧勇识，所有这三种形象都应作为目标，因此是三个目标。四个支分是：三个目标、自、誓言勇识和念诵者，这四者也分别是念诵的支分，因此是四个。两个目标和三个支分等都包含于此。因此，即使自己并非神，但因缘成熟时也会显现变化，因此视相续为神。为了辅助，可以绘制或塑造自己所喜好的三族姓之身之形象，以及三族姓之心之形象或象征。束缚是誓言之手印，执持是誓言之手印，思维是誓言之手印，这三者中，第一个是瑜伽士持金刚铃，第二个是智慧勇识之心之象征，莲花、金刚、宝剑等，第三个是观想誓言明妃之心之象征。语之形象是念诵。对此有决定、无间断、圆满三种。第一是如所立誓，第二是月亮圆缺、借口、不说话等。