English
The pith empowerment that possesses the essence of the five sacred substances. Thus, these are the ten beneficial empowerments. The bindu in the ear's channel is the empowerment of listening. The bindu of the tongue is the empowerment of speaking. The indestructible bindu of life is the empowerment of meditation. The bindu of the two hands is the empowerment of activity. The bindus in all five limbs are the empowerment of the Vajra King, the entirety of the teachings. These are the five empowerments of ability. The ultimate wisdom that is inherently present is the secret empowerment. The conventional wisdom that is inherently present is the empowerment of wisdom and knowledge. The indivisible nature that is inherently present is the empowerment of great bliss. These three inner secret empowerments are also possessed by oneself. The five objects of desire within the secret. It is said: It is not an external offering, but a secret offering. Or rather, it is the five objects of desire of the inner offering. That is, the beautiful forms of the father and mother are the goddess of form. The sound of "Ha Sa" resounding in union is the goddess of sound. The heat of bliss is the goddess of smell. The sensory contact is the goddess of touch. The pervasive bliss is the goddess of dharma. Thus, the five secret offerings are also possessed by oneself. The nature of sacred substances is the offering. It is said: It is the inner offering. The essence of the five sacred substances residing in the roots, Roma, Kyangma, Kundarma, the channels of Long, and the channels of great flesh, is the offering, which is possessed by oneself. Vows are merely understood. Changing into anything and accomplishing anything. It is said: It is the conventional truth. That is, the nature of the conventional is merely appearing without obstruction. In particular, the nature of the conventional is the appearance of emptiness of truth. Appearances are without limitation. Like the neck of a pigeon. How is it known to be so? It is known through scripture and reasoning. The scripture says in the extensive treatises: The conventional is like a water moon. Changing into anything and accomplishing anything. Thus it is said. The reasoning is: If applied to a single object, the object is established in the common appearance of the debaters for the sake of debate. Reasoning is the appearance of illusion, because the nature of appearance is uncertain. If the reason is not established, then is it certain? If it is certain, then it follows that even in hell a pot appears. If you accept that, it contradicts "Hell is the fire of one's own mind, etc." And, regarding a single object of substance. Six wrong views and nine correct views. It contradicts. Then, just as a pot appears to me, it follows that it does not appear to you. Uncertain.
Chinese
如果说是因为这样，你和我两人一致的显现并非确定不变。是因为从行进中一致聚集才显现为一致。比如，得了黄眼病的人，两人将白色的海螺看成黄色，这并非因为海螺是黄色的才看到一致的，而是因为内在的种类相同，所以看到的也相同。此外，对于共同的认知对象和三时共同的事物，一致并不矛盾，但对于特殊的认知对象和三时先后，则不会一致。例如，共同的认知对象如饿鬼，以及大河中存在脓血，虽然看到一致，但特殊的认知对象如人和饿鬼，两者的显现本质是不确定的。此外，未来的瓶子和现在的瓶子，物体是陶土的瓶子，形状是口张开底收缩的时候，虽然显现的本质是瓶子，但之前的泥土，之后的瓦片，以及现在的瓶子，这些显现的本质是不确定的。如果理由不成立，就与现量相违背。如果周遍不成立，那么凡是显现的本质不确定的，都周遍于认知是幻化的，如同魔术师的马和牛。七和三的胜义中，指的是：身、语、意、功德、事业五者，以及法界、智慧二者，共七；三是自性胜义、智慧胜义、果胜义。其中，所知的存在方式是自性胜义，证悟它，所知没有遮蔽和覆盖，是智慧胜义，七圣财是果胜义。如果问智慧和果胜义有什么区别？智慧是总相，果是别相。如果问自性和智慧胜义有什么区别？智慧是显现出来的部分，自性是没有显现出来的。显现本身没有自性，以及，一切都存在于自性之中，指的是胜义谛。其中，仅仅是胜义的自性是远离戏论的。更进一步的胜义的自性是，觉性远离戏论，而显现自然成就为自性的因。如何知道是这样的呢？通过教证和理证得知。教证来自《广大经》。
English
If it is said that it is because of this, the consistent appearance between you and me is not definitely fixed. It appears consistent because it gathers together consistently from movement. For example, when two people afflicted with jaundice see a white conch shell as yellow, it is not because the conch shell is yellow that they see it consistently, but because the inner kind is the same, so what is seen is also the same. Furthermore, while consistency with common objects of cognition and the three times does not contradict, consistency with specific objects of cognition and the sequence of the three times does not occur. For example, although a common object of cognition, such as a hungry ghost, and the presence of pus and blood in a great river, are seen consistently, the nature of the appearance of specific objects of cognition, such as a human and a hungry ghost, is uncertain. Furthermore, when a future pot and a present pot, the object being a clay pot, and the shape being with the mouth open and the base contracted, the essence of the appearance is a pot, but the previous clay, the subsequent shards, and the present pot, the essence of these appearances is uncertain. If the reason is not established, it contradicts direct perception. If the pervasion is not established, then whatever has an uncertain essence of appearance is pervaded by the cognition being illusory, like the horses and cattle of a magician. In the ultimate meaning of seven and three, it refers to: the five bodies, speech, mind, qualities, and activities, and the two realms of space and wisdom, which are seven; and the three are the ultimate meaning of self-nature, the ultimate meaning of wisdom, and the ultimate meaning of fruit. Among these, the way things are known is the ultimate meaning of self-nature, realizing it, the knowable is without obscuration or covering, which is the ultimate meaning of wisdom, and the seven noble riches are the ultimate meaning of fruit. If asked, what is the difference between wisdom and the ultimate meaning of fruit? Wisdom is general, and fruit is specific. If asked, what is the difference between self-nature and the ultimate meaning of wisdom? Wisdom is the aspect that has been manifested, and self-nature is what has not been manifested. Appearance itself has no essence, and that all exists in the essence itself, refers to the ultimate truth. Among these, the essence of mere ultimate truth is free from elaboration. The essence of further ultimate truth is that awareness is free from elaboration, and appearance spontaneously arises as the cause of essence itself. How is it known to be so? It is known through scriptural and logical proofs. The scriptural proof comes from the Extensive Sutra.
Chinese
名为“胜义无生”之三昧耶是：真实性与法界，无相与无缘。如此。从理证方面来说，有二。首先是成立离戏论：此显现，是所立，实际上无自性，因为远离真实的“一”与“多”。如果说理由不成立，那么，存在于“一”中吗？存在于“多”中吗？如果存在于“多”中，那么，“多”依赖于“一”吗？不依赖吗？如果不依赖，因为遍因“一”不成立，所以遍果“多”成立。如果依赖，那么，与存在于“一”中相同，那唯一的“一”，是有分还是无分？因为有分，所以成为“多”。如果说极微是无分无别的，那么，在形成微尘团的时候，被六方的微尘围绕了吗？没有围绕吗？如果没有围绕，那么，微尘团无法形成。如果围绕，那么，当中心的微尘看着东方的微尘时，看着西方的微尘了吗？没有看吗？如果看了，那么，无法形成，因为会互相融入。如果没有看，那么，东方的微尘，是看着中心的微尘的部分，以及没有看西方的部分，因此，成为有分。任何有分的东西都是“多”，因此“一”不成立。因为遍因“一”没有真实成立，所以遍果“多”不成立，即是离戏论。即使没有“一”和“多”，如果不是无自性或离戏论，那么是什么？如果说空，那么遍及不成立。无论何处，凡是远离“一”和“多”的，或者离戏论的，或者离戏论的，或者无自性的，都是周遍的，如同虚空一般。以理证成立离戏论的显现是自性因任运成就：上述的离戏论，是所立，显现是自性因任运成就，因为显现的量没有止息。如果说理由不成立，那么，显而易见，现在以各种方式显现着。自性本来无别。所谓“自性本来无别”，是指宣说真谛无别的语句。如同其他声闻乘一样，不认为显现是未被空性所涵盖的显现，不认为是自续。如同中观一样，不认为空性是未被显现所涵盖的空性，不认为是唯一的空性。此处是显
English
The samaya called 'Ultimate Unborn' is: Reality itself and the realm of Dharma, without characteristics and without object. Thus it is. In terms of reasoning, there are two. First, establishing freedom from elaboration: This appearance, is the subject, is actually without inherent existence, because it is separate from the true 'one' and 'many.' If it is said that the reason is not established, then, does it exist as one? Does it exist as many? If it exists as many, then, does the 'many' depend on the 'one' or not? If it does not depend, since the pervasive cause 'one' is not established, it follows that the pervasive effect 'many' is established. If it depends, then it is the same as existing as one, is that single 'one' with parts or without parts? Because it has parts, it follows it is 'many'. If it is said that the atom is indivisible and without distinction, then, when forming a mass of atoms, is it surrounded by atoms from six directions or not? If not surrounded, then it follows that a mass cannot be formed. If surrounded, then, when the central atom looks at the eastern atom, does it look at the western atom or not? If it looks, then it cannot be formed, because they would merge into one another. If it does not look, then, the eastern atom, is the part that looks at the center, and the part that does not look at the west, therefore, it follows that it has parts. Whatever has parts is 'many', therefore 'one' is not established. Since the pervasive cause 'one' is not truly established, the pervasive effect 'many' is not established, that is freedom from elaboration. Even if there is no 'one' and 'many', if it is not without inherent existence or freedom from elaboration, then what is it? If it is said to be empty, then the pervasion is not established. Wherever, whatever is separate from 'one' and 'many', or is free from elaboration, or is free from elaboration, or is without inherent existence, is pervasive, like space. Establishing that the appearance of freedom from elaboration is spontaneously accomplished as the cause of reality by reasoning: The above freedom from elaboration, is the subject, appearance is spontaneously accomplished as the cause of reality, because the extent of appearance does not cease. If it is said that the reason is not established, then, it is clear by direct perception, it is now appearing in various ways. The nature is naturally inseparable. The so-called 'nature is naturally inseparable' refers to the words that proclaim the inseparability of truth. Like other Shravaka vehicles, it does not consider appearance to be appearance that is not encompassed by emptiness, it does not consider it to be self-sustaining. Like Madhyamaka, it does not consider emptiness to be emptiness that is not encompassed by appearance, it does not consider it to be a single emptiness. Here it is appearanc
Chinese
认为空性与显现平等之见，是所知与真谛无别。如果这样认为，为什么呢？以圣言和理证得知。圣言如根本续云：真谛二者无差别，幻化喜乐之方式，并非他体性。理证是：在具有共同显现的法的一个本体上成立。瓶子，法，是真谛无别的，因为没有落入显现和空性的任何一边。如果说因不成，是落入空性，还是落入显现？如果落入空性，则为现量所明了。如果落入显现，则被前述的一与多之分离所损害。此外，《总集经》中说：例如石头的物体，被碾磨或磨成粉末之后，在风中飘动，它没有任何自性。所说之义损害了落入空性之边。即使没有落入显现和空性的任何一边，也不是无别。如果说没有周遍，凡是显现的，如果没有落入显现和空性的任何一边，就是无别的，如水中月。那么，如果确定了瓶子这样的一个法，其他的法也会随之确定吗？是的，会随之确定，因为一切事物的法都是同类的。如一根芦苇空心，则一切芦苇皆为空心。经中也说：如果知道了色的真如，就会知道一切法的纲要和广说。因此，没有舍弃显现，就从显现的边解脱。没有舍弃空性，就从空性的边解脱。没有舍弃二者，就从执二的边解脱。总之，如果说无别这个词本身也是他体的，那么这是为了遮止边而说的。如果认为无别是可以允许的，那么内在也是分离的，无别是与行境分离的。这被称为所知之实相，也被称为佛陀之密意。如果证悟，则以此而圆满。如果未证悟，则以此而毁灭，所知之实相就是这样安住的。出自《光明灯论》。第一品的解释完毕。第二品分为二：过渡时期的造论支分和本品的正文。造论支分分为二：顶礼和立誓。首先是顶礼：顶礼任运自成之自性。也就是说，上面章节所讲的三者，不依赖于他