Chinese
大瑜伽续之实性显现庄严。 觉沃之子索南华。 大瑜伽续之实性显现庄严。 觉沃之子索南华。 名为大瑜伽续之实性显现庄严之论著。名为大瑜伽续之实性显现庄严。 顶礼文殊怙主！法界虚空法身之思虑云雾得以寂灭，无漏报身大乐网，具足妙相之光芒。随所愿而化身，令所化莲花盛开。坛城主尊三身日，向您顶礼！舍弃二边的智慧道，以理证轮的力量善引导，成为无谬之义果丰饶宝藏，亦向无别导师之语顶礼！如实观见甚深之彼性，具备无谬经论之美妙与无垢，以调伏之智慧精勤利他，顶礼法之自在上师！于无垢智慧持明之宝藏大海中，纵然充斥着千重邪念之波涛，然以明辨善妙之智慧力加以区分，汇集宗派乳汁之精华而宣说。所诠之大义即是基、道、果，具足圆满清净、周遍广大三者之光辉，此乃摧毁分别妄念萤火虫之光明，请谛听这具有决定意义之量语！我之理路火焰之鬘，纵然被嗔恨嫉妒之风所煽动，然功德之火焰亦不会向下坠落，且能遣除外道辩论者之无量黑暗。于此，通晓并修持大乘密咒之法，作为度化众生之导师，对于深广难测之续部，以无垢智慧之眼得以开阔，以确定之智慧眼药消除无明之翳障者，依靠彼等善说之义，为了分别一切密咒之精要大瑜伽续幻化网之口诀，分为：分别之义，摄集之义，总的确定所知，以及个别确定所知四部分。
English
The Ornament of Manifesting Reality of the Great Yoga Tantra. Jowo's Son Sonam Pal. The Ornament of Manifesting Reality of the Great Yoga Tantra. Jowo's Son Sonam Pal. This is the treatise called "The Ornament of Manifesting Reality of the Great Yoga Tantra." It is called "The Ornament of Manifesting Reality of the Great Yoga Tantra." I prostrate to Manjushri, the Protector! The clouds of thoughts about the Dharmadhatu, the Dharmakaya, are completely pacified. The Nirmāṇakāya, the great bliss net of the Sambhogakaya, has the light of auspicious signs. As desired, the Nirmāṇakāya makes the lotuses of those to be tamed bloom. Mandala, the main three-bodied sun, I prostrate to you! On the second path of wisdom that abandons the two extremes, drawn by the power of the wheel of reason, becoming an unerring treasure of abundant results, I also prostrate to the speech of the inseparable teacher! Seeing the profound suchness as it is, possessing the beauty and purity of unerring scriptures, with a gentle intellect striving to benefit others, I bow to the lord of Dharma, the venerable lama! In the immaculate ocean of the treasury of vidyadharas, even though it is filled with thousands of waves of wrong thoughts, by distinguishing them with the power of discerning good qualities, I will gather the essence of the doctrines' milk and explain it. The great meaning to be expressed is the basis, path, and result, possessing the splendor of being completely pure, all-encompassing, and the destroyer of the light of the fireflies of thought. Please listen to this definitive statement of valid cognition! Even if the garland of flames of my reasoning is stirred up by the winds of hatred and jealousy, the flame of glory will not fall downwards, and it will dispel even a billion hordes of opposing darkness. Here, having understood and practiced the teachings of the Great Vehicle, the Secret Mantra, as a guide to liberate beings, for those who have a vast and immeasurable view of the profound and extensive tantras, with eyes of immaculate wisdom fully opened, and who strive to remove the cataracts of ignorance with the collyrium of definite knowledge, relying on the well-spoken words of those, in order to distinguish the essence of all secret mantras, the instructions of the Great Yoga Tantra, the Net of Illusion, it is divided into: the meaning of distinction, the meaning of collection, the general establishment of what is to be known, and the individual establishment of what is to be known.
Chinese
宣说地。首先，十三尊根本续中的第一尊，能以无二自性来象征的所象征的幻化网之法。分类上，如《星火论》所说：“自性善逝调伏之”，以智慧和理证具备三种法。未经观察，作为基础的显现，以及自性世俗的六种幻化之法，执着于与错乱分别念意义相违背，以及缘起因缘所生的二者如何能成为自性之法呢？思考后，某些法并非完全具备三者一致的自性，而是意义上的相似。进入的方式有共同和特殊的三个乘，以及五道等。不同的是所调伏者道的显现，以及脱离自性不成立的功德成熟，是果位善逝的显现，或者说是自性之业产生的错乱显现，这四种也是在错乱的体性上，法性胜义显现或不显现两种情况，如果想要如同第二种情况一样自性各异，那么法性就会变成分别念，错乱显现就不会显现，如果如同第一种情况一样，那么所有的凡夫都会变成见到真谛，如果这样说，那么遍及并不成立，因为虽然显现但不确定，如同微尘一般。因此也说显现为三种或四种。三续决定明晰，从三者中能明晰的来说，法性自性清净是基础续，自性先导是方便续，自性先导且究竟是果续。三种关联都是宽广且具有相续性的自性之续，基础和道二者以所知和能知的方式关联，道和果二者以所获得和能获得的方式关联，而基础和果二者以本体一体的方式关联。因此也称为相续，相续即是相续，因为与“相续”相关联且没有不完整之处。也说成三种。从三种垢染来说，基础道果的所知等，安住之处是基础，进入之处是道，究竟之处是果的所知，在基础道果三者上努力阐述。在《眼论》中，在三种瑜伽的蕴聚中，安立了种姓和显现的支分。因此，将轮回涅槃安住在无二之中是基础瑜伽，见解和禅定无二的
English
The ground is explained. Firstly, among the thirteen root tantras, the first one, the Dharma of the Magical Net, which can be symbolized by the non-dual nature. In terms of classification, as stated in the "Spark Syllable": "The Svabhāva Sugata is to be tamed," it possesses three Dharmas with wisdom and logic. Without examination, the appearance of the ground, and the six illusory Dharmas of relative nature, clinging to what contradicts the meaning of mistaken discrimination, and how can the two arising from dependent origination and causes become Dharmas of Svabhāva? After considering, some Dharmas do not fully possess the nature of being consistent in all three aspects, but are similar in meaning. The way of entering includes the common and special three vehicles, and the five paths, etc. The difference is the appearance of the path for those to be tamed, and the maturation of qualities that are free from inherent existence, which is the appearance of the Sugata of the fruition, or the mistaken appearance arising from the actions of Svabhāva. These four are also in the nature of delusion, whether the Dharmatā ultimate truth appears or does not appear in two situations. If one wants Svabhāva to be different like the second situation, then Dharmatā will become discrimination, and the mistaken appearance will not appear. If it is like the first situation, then all ordinary beings will become seers of truth. If one says so, then pervasion is not established, because although it appears, it is not certain, like dust particles. Therefore, it is also said that the appearance is three or four types. The three continuums are definitely clear, and from the three that can clarify, the Dharmatā Svabhāva is pure by nature, which is the basis continuum. Svabhāva preceding is the means continuum. Svabhāva preceding and ultimately complete is the fruition continuum. All three connections are vast and have the nature of continuous continuum. The basis and the path are connected as the knowable and the knowing, the path and the fruition are connected as the obtainable and the obtaining, and the basis and the fruition are connected as the same entity. Therefore, it is also called continuous, continuous is continuous, because it is related to "continuous" and there is nothing incomplete. It is also said to be three types. From the three impurities, the knowable of the basis, path, and fruition, etc., the place of dwelling is the basis, the place of entering is the path, and the knowable of the fruition is the ultimate place. Efforts are made to explain the three aspects of the basis, path, and fruition. In the "Eye Commentary," within the aggregates of the three yogas, the branches of lineage and appearance are established. Therefore, abiding in the non-duality of samsara and nirvana is the basis yoga, the non-duality of view and samadhi
Chinese
使地融入的缘起瑜伽。 先行无自利他利之别，是无为果的瑜伽，即瑜伽、瑜伽、瑜伽三者。本体不变异，由母体之族与五心所生，故成血统，不为迷乱所左右，是勤奋之族，既已成血统，以道勤奋故，是无为之究竟族，亦说为三族。如是，十二种分类之彼等，是截然分为二的本体吗？抑或是不作区分而为一者？若如前者，则与“彼与本体一而次第显现”相违。若如后者，则“自性安乐如来调伏之”之说如何成立？答：本体一而显现方式之差别不同，故二者之过失不相同。前者，本体一如是说：彼道次第智慧自安住，道与果一切本体。如是。后者，差别不同者，如六味，或显与分别故，是故显现。归纳之义是：所知诸法皆摄于基、道、果三者之中，先前所示者仅是显现方式，并无成立本体各异之故。譬如，一太阳轮，亦有七马、放热、莲友等多种名称。如是归纳之义，基、道、果三者总说有四：分类、本体、定义、体性。初者亦有四：从何而分的基，分何等之法，为何而分的必要，以及思择确定分类的量。初者，一切分类皆须依赖分类之基而分，因无分类之基则分类之方式不相同。能知与所知之集合，或智者与非智者之心境，虽有此说，然因分类与差别相异，故不合理。然智者一致认为是从所知法本身而分，如云：眼释中，基道果之分类，为知晓意义故，以同义词语而作解释，总摄于三种传承之胜义谛中。如是，然安住之实相
English
The yoga of conditions that cause the earth to merge. Prioritizing the absence of self-interest and the interest of others, it is the yoga of the effortless result, namely, the three yogas. Its essence does not change, and because the five minds are born from the mother's lineage, it becomes a lineage, and not being subject to the power of confusion, it is the lineage of diligence, and since it has become a lineage, through the diligence of the path, it is the ultimate lineage of effortlessness, and it is also said to be the three lineages. Even so, are those of the twelve categories something that is cut off into two essences? Or is it something that is one without any distinction? If it is like the first, then it contradicts "it and the essence are one and appear in sequence." If it is like the second, then how can it be justified that "the self-nature is bliss, the Tathagata tames"? Answer: Because the differences in the ways of representing the essence are different, the faults of the two are not the same. The first is: the essence is one, as it is said: That path is the wisdom that abides in its own place in sequence, the path and the result are all essence. Like that. The second is also that the differences are different, like the six tastes, or because of clarity and examination, it is manifest. The meaning of summarizing is: all knowable dharmas are included in the three: the base, the path, and the result, and what was shown earlier is only the way of representing, and there is no reason to establish that the essences are different. For example, even in one sun circle, there are many names such as seven horses, heat rays, and lotus friend. Thus, the meaning of summarizing, the base, path, and result, generally speaking, has four: categories, essence, definition, and characteristics. The first also has four: the base from which it is divided, the dharmas that are divided, the purpose for which it is divided, and the measure of thinking to determine the division. The first is that all divisions must be divided in reliance on the base of division, because without the base of division, the methods of division are not the same. The collection of knower and knowable, or the mental state of wise and unwise, although there is this saying, it is not reasonable because the categories and differences are different. However, the wise agree that it is divided from the knowable dharma itself, as it is said: In the commentary on the eye, the divisions of the base, path, and result, for the sake of knowing the meaning, are explained with synonymous words, and are summarized in the ultimate truth of the three lineages. Thus, the reality of abiding
Chinese
那么，您自己的基础也必然成为所知，因为它是分类的基础和所遍。如果承认，那么，譬如，量或因，不能被随后的推断智慧所理解，就像盲人仰望天空一样。正如《心髓道次第》中所说：“为了遣除执着，在第二种表达中，它是超出了思想和言语的。”这排除了它不是所知对象的情况。如果在分类的基础法上没有确定周遍和分类，那么在所遍上，它也同样是本体的基础，就像仅仅是树木、鹿和阿如拉一样。如果这样说，那么对此的回答有两种：驳斥他宗和建立自宗。首先，有些人说，虽然本体不是所知的对象，但它在道中转变为所知，并最终确定下来，这是不合理的，因为没有基础就不可能发生转变，就像磨碎的煤炭也不会变成白色一样。上师本人说，这种实相本身必然成为所知，或者说，确定和否定必然成为所知。首先，因不成，其次，即使承认，这样区分和表达也是不合理的，因为只有需要确定的才是实相。自宗则仅仅承认实相存在于实相中。之前的引文也清楚地表明，对实相的理解不是通过推理的智慧，而是怀疑是否能通过普遍的三相推理来理解。心髓也只是在表达与实相的差异，而不是在表达确定的方式。然而，对于所知，是否可以明确地分为有事物和无事物呢？就像这里所有的道都包含在见和禅定中一样吗？如果说不包含，那么这里也无法确定。如果确定所知的量是连续不断的，那么所知中也可能存在第三蕴。这与所有道都包含在见和禅定中的说法相矛盾。也可能存在第三种解脱道的主要因素。如果承认包含，那么这里也可以确定。那么，这种实相是否会落入有事物或无事物的极端呢？就像道也可以用见或禅定来表示一样，这将会造成混乱。因此，即使所有的道都包含在见和禅定中，也仅仅是道而已。