English
All that appears as illusory conventional truths are grasped as both the valid conventional truths that have function and the impure conventional truths that do not have function. Second, the way to surpass the two truths of mantra. The secret mantra skillful means vehicle that does not bind with afflictions, the Great Yoga, the system of Mahāyoga, is: the completely purified nirvāṇa and the laws of saṃsāra that are completely afflicted and suffering are the seven noble riches in the ultimate sense, and in the conventional sense, the aggregates, elements, and sense bases are also the nature of being inseparable from hair and wisdom, that is, the difference between the view of the two, Bodhicitta and Mahāyoga, is only the difference between high and low. Second, there are two ways to surpass the inseparability of view and conduct. First, the summary is shown. The view of secret mantra, which is superior by means of the inner path, and the practice that is inseparable from it are the great differences from others. It is superior to the supreme vehicle, Bodhicitta. How so? Second, there are three expansions. First, the difference between the views is that all dharmas are realized directly without distinction. The ultimate truth of Bodhicitta Madhyamaka is one-sided emptiness, while Mahā is superior to the seven riches in the ultimate truth with all kinds of perfections, and only in the conventional truth, Mahā is equal to all aggregates, elements, and sense bases as body and wisdom, and the result is complete without residue. Thus, the supreme or noble being who realizes the meaning of inseparability and truth is superior to the two truths of Bodhicitta because he fully understands that the two objects of knowledge, ultimate truth and conventional truth, are different in words but have no difference in meaning, and that they are not mistaken but are truly perfect. Second, the practice does not move from equality and shows everything. It is superior because it shows the great mudrā that transcends abandonment and acceptance without departing from the state of truth, inseparability, and equality, and by means of the uninterrupted means of the difference of practice. Third, there are two ways to show the great purity of the inseparability of view and practice. First, the two inseparability of means and wisdom are shown to be completely pure. Practice is means and view is wisdom, and because the two are inseparable and completely pure, it is superior to the lower vehicle. Second, the same is repeated as the great purity of non-duality. All dharmas such as aggregates and elements are said to be completely pure, but that is not purity by eliminating the objects of appearance by means of abandoning, preventing, and purifying.
Chinese
因此，在显现炽盛、行持炽盛之时，身与智慧完全清净。因此，甚至连世俗的虚假显现也不应观看，因为显现不会转移，所以是堆积。第二，误入外密有两种。第一，误入克里亚。由于不了解轮回涅槃二无二、任运成就之义，因此，实相中生灭、一异等四边之垢清净的法性本身，显现为如镜、平等性、妙观察、成所作四智之功德，虽然在世俗中显现为三族本尊的坛城，却对智慧本尊进行仪轨次第的修持，并且认为通过身体和语言的沐浴和洁净等行为之门可以成就果，这就是克里亚的地位，误入于此。第二，误入瑜伽。由于没有见到轮回涅槃无别、任运成就大平等的意义，因此，轮回涅槃一切法皆是无生灭的清净。为了证悟它，以智慧的加持，在世俗中幻化显现金刚界三十七尊等本尊。对本尊观想或者白三等誓言物进行取舍，并且主要强调意之禅定，这就是瑜伽，误入瑜伽的地位。一切诸法之根本，无余一切法，以见如空中无迹般不断地断除行为之道，烦恼本身或行持的执着无余一切，如无碍虚空中大风飘动般。以修习意之分别念执着无余，如无畏河流中大鱼游动般。瑜伽士应如是看待见、修、行。第三，不错谬地确定宗旨而受持，有两种。第一，略说。如上所示，以理智分析可衡量的轮回涅槃之事物，并以瑜伽士的智慧区分并排除，从而确定并受持不谬谬的自宗之义的宗旨，应如是行持。第二，广说有四：无上密宗的宗旨是平等性的自性；以见解执着于有无任何一方而偏离平等性的方式及譬喻；有无仅仅是言词可以分析，但在意义上从有无的边解脱的方式；因为这是殊胜之士的行境，所以劝诫证悟。
English
Therefore, at the very time when appearance is blazing and conduct is blazing, the body and wisdom are completely pure. For that reason, one should not even look at the false appearance of conventional truth, because appearance does not transfer, so it is accumulated. Second, there are two ways to stray into outer mantra. First, straying into Kriya. Because one does not understand the meaning of the inseparability of samsara and nirvana, spontaneously accomplished, therefore, the very nature of reality, which is pure from the stains of arising and ceasing, oneness and otherness, and the four extremes in ultimate truth, manifests as the qualities of the four wisdoms: mirror-like, equality, discriminating awareness, and accomplishing activity. Although it appears as the mandala of the three families of deities in conventional truth, one practices the successive stages of accomplishment for the wisdom deity, and believes that the result is achieved through the door of actions such as bathing and cleansing the body and speech. This is the stage of Kriya, straying into it. Second, straying into Yoga. Because one has not seen the meaning of the inseparability of samsara and nirvana, spontaneously accomplished, great equality, therefore, all phenomena of samsara and nirvana are the purity of non-arising and non-ceasing. To realize it, by the blessing of wisdom, the deities of the Vajradhatu mandala, such as the thirty-seven deities, are emanated and appear in conventional truth. One engages in accepting and rejecting the deity contemplation or the samaya substances such as the white three, and mainly emphasizes the contemplation of the mind, which is Yoga, straying into the stage of Yoga. The basis of all phenomena, all without exception, with view, like a path without trace in the sky, constantly sever the path of action. Afflictions themselves, or clinging and attachment in conduct, all without exception, like a great wind blowing in the unobstructed sky. With meditation, all clinging to the mind's conceptual thoughts, like a great fish swimming in a fearless river. The yogi should look at view, meditation, and conduct in this way. Third, there are two ways to take a philosophical position by aiming at the meaning without error. First, a brief statement. As shown above, the objects of samsara and nirvana to be measured are examined by reason, and distinguished and eliminated by the wisdom of the yogi. Then, one should aim at and take the philosophical position of the meaning of one's own system without error, as follows. Second, there are four detailed explanations: the philosophical position of the unsurpassed secret mantra is the nature of equality; the way in which one deviates from equality by holding onto one side of existence or non-existence in view, with examples; existence and non-existence are merely words that can be examined, but in meaning, the way to be liberated from the extremes of existence and non-existence; because this is the realm of activity of the supreme person, it is advised to realize it.
Chinese
哦。第一有三。第一，在领悟见解的自性方面，轮涅的一切见解不混杂而完全平等的方式是：如上所示，过去的高乘密宗，下至一切小乘的见解，以及三界九地，外道的常断二见等世间的一切见解，从意义上来说，都是自生的广大智慧。如果从分别的自性方面进行详细观察，从胜义谛上来说，见解和乘没有自性，但从世俗谛上来说，见解和乘显现并成立为任何事物。无论见解和乘如何显现，它们的自性都不会从法性平等的法界中退失或动摇，因此是显空平等性。第二，在平等时，见解没有偏执的分别。那么，法性平等的意义的自性是什么样的呢？意义上，没有产生，平等性的自性不会在任何一个方向上成立。因为在无偏袒的方向上，一切法都会显现，所以无法指出平等的自性是这样的。因此，对它没有任何平等和不平等的分别。第三，说明这是基础意义菩提心的特征，其中有三点。第一，说明菩提心没有来去，并且是自证的。轮涅平等的意义是菩提心，说这句话是什么意思呢？第一，从任何地方都没有来，因此没有产生。最终也不会去任何地方，因此没有止灭。现在也不会住在任何地方，因此没有任何能所的分别，仅仅是自证。三世的佛和三界的有情都安住在自证的菩提心中。第二，说明它是无所缘的。菩提心等一切自性的意义是：因为远离了执着，所以极难用分别念来衡量，并且像大海一样深邃。因此，不会缘于实有的法，所以是“菩提”。不会缘于非实有的法，所以是“心”。因为对差别法没有执着。第三，说明无别的菩提心是一切法的自性。心性本身是什么意思呢？法性菩提本身就是心性的自显现。因此，因为心和菩提没有二分，所以三界轮回
English
O. First, there are three. First, regarding the nature of realizing the view, the way in which all views of samsara and nirvana are unmixed and completely equal is as follows: As shown above, the high vehicle of the past, the Secret Mantra, and the views of all lower vehicles below, as well as the three realms and nine grounds, and the two extreme views of eternalism and nihilism of the non-Buddhists, all worldly views, in terms of meaning, are the great self-arisen wisdom. If one thoroughly examines them in terms of the nature of conceptualization, then in ultimate truth, views and vehicles are without inherent existence, but in relative truth, views and vehicles appear and are established as anything. However views and vehicles may appear, their nature does not diminish or waver from the sphere of the equality of suchness, therefore it is the equality of appearance and emptiness. Second, the way in which there is no conceptualization of biased clinging to views at the time of equality. So, what is the nature of the meaning of the equality of suchness? In terms of meaning, it is not established anywhere in one direction as the nature of equality without arising. Because all phenomena appear in the direction of impartiality, the nature of that equality cannot be shown to be like this. Therefore, there is no conceptualization of equality or inequality in it. Third, explaining that it is the characteristic of the ground meaning, the mind of enlightenment, there are three points. First, explaining that the mind of enlightenment has no coming or going and is self-knowing, what is the meaning of saying that the meaning of the equality of samsara and nirvana is the mind of enlightenment? First, it does not come from anywhere, so there is no arising. Ultimately, it does not go anywhere, so there is no cessation. It does not abide anywhere now, so there is no conceptualization of object and subject, it is only self-knowing. All the Buddhas of the three times and all sentient beings of the three realms abide in the self-knowing mind of enlightenment. Second, the way in which it is without an object. The meaning of all the natures of the minds of enlightenment is: because it is free from grasping, it is very difficult to measure with conceptual thought and is as deep as the ocean. Therefore, it is not fixated on real phenomena, so it is "enlightenment." It is not fixated on unreal phenomena, so it is "mind." Because there is no fixation on different phenomena. Third, explaining that the indivisible mind of enlightenment is the nature of all phenomena. What does the nature of mind itself mean? The suchness of phenomena, enlightenment itself, is the self-appearance of the nature of mind. Therefore, because mind and enlightenment are indivisible, the three realms of samsara
Chinese
所有剩余的众生，以及三时所摄的一切法，都仅仅是心的自性。第二，如果从实有中寻找轮回和涅槃的观点，那就是对平等性的妄加分别。为什么呢？执着善恶之业为实有，欲界众生妄加分别；执着不动之业为实有，通过禅定，上二界众生妄加分别；执着常断为实有，外道妄加分别；执着四谛为实有，声闻妄加分别；执着缘起因果顺逆为实有，缘觉妄加分别；认为二谛是不同的，菩萨妄加分别；交替修习胜义法性和世俗本尊坛城，事部（kriya）妄加分别；认为诸法完全清净的部分是从智慧的加持中显现的金刚界坛城，瑜伽部（yoga）妄加分别，这样会堕入八种境地。如果不对一切轮回和涅槃的观点加以区分，而认为它们都是平等性，并且从自己的观点之外寻找其他的法，那就是对平等性的诽谤。为什么呢？由于五毒与自他的观点不一致，五种姓的众生进行诽谤。由于善恶与其他观点不一致，欲界众生……由于四无量心和四禅定不一致，色界众生……由于四生处不一致，无色界众生……由于常断不一致，外道……由于四谛不一致，声闻……由于缘起不一致，缘觉……由于二谛不一致，菩萨……由于不了解二无的平等性，事部（kriya）……由于不了解任运成就的平等性，瑜伽部（yoga）进行诽谤，会堕入十种境地。或者，断灭，灭尽，无想，一无所有，无我，无所取，无能取所取之分别，胜义中无自性，心清净无边际垢染，心光明无明，这十种显现。如果从有和无两种中去寻找，就会因为这些增益和诽谤的过失，而无法理解平等性的意义，最终会停留在无记的状态。因为从有和无两种中去寻找是有过失的，所以，例如说虚空是有或者说虚空是无，对于人来说