English
And so forth, the particle "etc.", forty-two thoughts, forty-two Buddhas naturally abide. Therefore, all external and internal phenomena are called "arising," that is, all external phenomena become enlightened in the Mother Tantra, and the inner five aggregates abide as the fruit of enlightenment in the Father Tantra. Therefore, the activity and self-nature of Bheda, the collection of thoughts in the mandala of deities, are enlightened from the very beginning, so the fruit abides in itself. To illustrate, the collection of thoughts is shown to become enlightened in the body of the Buddha. Straight. In this, transform the place of the fruit, and it is necessary to explain by arranging the order of meaning. From the above causes and conditions coming together, it appears but has no self-nature, symbolized by the metaphor of illusion. The five aggregates, eighteen realms, and twelve sense bases, etc., are not established in their own continuum by causes and conditions, this is the illusory wrong thought. Appearing but not graspable, symbolized by the metaphor of the moon in water, the four seals are complete, in each mandala of deities, the handprints are not mixed and are completely perfect, clear and without thought, this is the illusory handprint. Without coming and going, yet appearing as anything, symbolized by the metaphor of emanation, similarly, those deity bodies and handprints, also according to the capacity of the beings to be tamed, the self-nature of the mind appears as anything, therefore changing in various ways, appearing as one thinks, therefore accomplishing everything, this is the illusory wisdom. Or, for the above, they can also be called the illusory object, truth, and illusory method. For the thought of the realized ones, the aggregates, realms, and sense bases, etc., like the moon in water, illusion, and emanation, appear but have no self-nature, abiding in the mandala of deities. That itself is the complete basis, the handprints are not mixed and are clear. That itself is meditated and practiced as one thinks, arising as one thinks. Changing everything and accomplishing everything. That's it. For these worldly situations, the reason for not holding onto permanence like the extremists, is the reason for the special view of the unsurpassed secret mantra. For the situation itself, dividing it into the three bases, paths, and fruits, this itself has its intention and necessity. For the path itself, the self-nature of the path, and the stages of the path of the conditions, etc., explaining in detail the reason for abiding in the basis itself, but it is not explained due to the concern of many words. This
Chinese
仅仅依靠字面解释是不行的。必须通达其意义。心要在于佛法的四根本：介绍修持四法，介绍事业四法，介绍禅定四法，介绍圆满的师徒眷属。不混淆地通达并区分它们，需要说“这是指这个，这是指那个”。总的来说，如果将最终的佛陀功德收摄起来，就是身语意功德事业五者。当它们处于众生状态时，其自性是身语意三者的行为，以及所需所欲的二者和五蕴。除了这五者之外的显现，如果说这是身语意功德事业五者，就会产生怀疑。在证悟的显现中，这十者是符合佛法的，并且确信无法从中另外获得道和果的法。上述世俗谛的情况也与此类似。这种世俗谛的情况是密宗的特点。而究竟谛的情况，则为大多数共同乘所认同。在究竟谛中，道和果不在他处，而是存在于自身之中，有四种说法。计数。在究竟谛中，基位智慧存在于自身之中，有三种说法。计数。在究竟谛中，宣说一切法不混杂且完全清净，并加以辨别。在三种情况中，首先宣说世俗谛，然后在此中间，就究竟谛的真理而言，道和果的法存在于自身之中，这是立誓。理由是什么呢？因为一切法都不是以不同的种姓和事物在同一方向上恒常成立的。那么，轮回和涅槃的二元显现等等又是什么呢？因为一切法都是自心显现。同样，轮回和涅槃的一切法，都与上述的道和果二者无别，一切都与此相同。这里，“此”字是追求的词语，因为任何事物的种姓都不是恒常的。因此，它与“任何事物的种姓都不是恒常的”这句话以及心识有关，对这两者进行字面解释也是合理的。也就是说，一般显现为轮回之法，从形体的角度来说，有形状和颜色两种，以及男性、女性、非男非女的三种特征，还有没有特征的，比如鸡蛋。具体来说，有三界的高低之分，以及内部不同的类别，欲界有四十九
English
It is not enough to rely solely on literal interpretations. One must penetrate the meaning. The heart essence lies in the four roots of Dharma: introducing the four practices of approach and accomplishment, introducing the four activities, introducing the four samādhis, and introducing the perfect assembly of teacher and disciples. To penetrate and differentiate them without mixing them up, one needs to say, "This refers to this, this refers to that." In general, if we gather together the ultimate qualities of the Buddha, they are the five: body, speech, mind, qualities, and activity. When they are in the state of sentient beings, their inherent nature is the actions of body, speech, and mind, and the two of needs and desires, and the five aggregates. If, in the appearance of things other than these five, one says that these are the five of body, speech, mind, qualities, and activity, doubts will arise. In the appearance of realization, these ten are in accordance with the Dharma, and it is certain that one cannot obtain the Dharma of the path and fruition separately from them. The above-mentioned circumstances of conventional truth are also similar to this. This circumstance of conventional truth is a special characteristic of Secret Mantra. The circumstance of ultimate truth is accepted by most of the common vehicles. In ultimate truth, the path and fruition are not elsewhere but exist within oneself, and there are four ways of stating this. Count. In ultimate truth, the ground wisdom exists within oneself, and there are three ways of stating this. Count. In ultimate truth, it is taught that all dharmas are unmixed and completely pure, and distinguish. Of the three circumstances, first, conventional truth is taught, and then in the middle, in terms of the truth of ultimate truth, the dharmas of the path and fruition exist within oneself, this is a vow. What is the reason? Because all dharmas are not established as permanent in one direction with different lineages and entities. Then, what about the dualistic appearances of samsara and nirvana, and so on? Because all dharmas are the self-appearance of mind itself. Similarly, all the dharmas of samsara and nirvana are the same as being inseparable from the above-mentioned path and fruition, everything is the same as that. Here, the word "that" is a word of pursuit, because the lineage of anything is not permanent. Therefore, it is related to the statement "the lineage of anything is not permanent" and the mind, and it is also reasonable to give literal emphasis to these two. That is, in general, what appears as the dharma of samsara, from the perspective of form, there are two: shape and color, and three characteristics: male, female, and neuter, and there are also those without characteristics, such as eggs. Specifically, there are the high and low positions of the three realms, and the different categories within them, the desire realm has forty-nine.
Chinese
以及其他等等。从各个部分来说，并不存在自性实有的事物，因为胜义智慧在离戏的境界中，无处不在地圆满。证悟者的观点是：二形三名，有与无，这也压制着三界。在胜义中，七宝安住于自性之因，并带有譬喻。如上所说的未混杂的胜义圆满，在远离二取之境的同时，不舍弃轮回之法，而显现为七宝具足之相。所要证悟的意义之精华中的精华，即佛陀的五身——身、语、意、功德、事业，是果的胜义，因为它们是证悟胜义之果。如实证悟法界，不颠倒的智慧是智慧的胜义。法性无边无际是界胜义。因此，五身——身、语、意、功德、事业，以及界和智慧这二者，这七宝自然成就为自性之因。如果归纳起来，就是果胜义、智慧胜义、界胜义这三者。在殊胜的胜义谛中，例如如意树和珍宝能满足愿望一样，这七者安住于显现万法的自性之因中。那么，什么是自性之因自然成就的意义呢？一般来说，因果有三种：生起因果、安立因果和自性因果。第一种是，因中没有果的自性，但与缘相遇时，就存在产生它的能力，例如种子和幼芽，火和烟。第二种是，依靠成为推理智慧之境的事物，来证明一个非推理智慧之境的事物，例如两块木板顶端相接，两者都不倒下。第三种自性因果是，认为因之时，果就是自性，就像酥油本身就是水一样。安住于胜义殊胜法身中。正直。世间的稳固之器和变动之精等轮回涅槃的一切法显现
English
And so on. From the perspective of each category, there is no inherently existent entity, because ultimate wisdom is completely perfected in the state of non-elaboration, without any object. According to the view of realized beings: two forms and three names, existence and non-existence, also suppress the three realms. In the ultimate sense, the seven treasures abide as the cause of self-nature, with metaphors. The complete and unmixed ultimate reality mentioned above, while being free from the object of dualistic grasping, does not abandon the laws of samsara, but appears as the aspect of possessing the seven treasures. The essence of the meaning to be realized, the best of the best, which is the five kayas of the Buddha—body, speech, mind, qualities, and activities—is the ultimate of the fruit, because they are the fruit of realizing the ultimate. The wisdom of realizing the Dharmadhatu without inversion is the ultimate of wisdom. The nature of reality being without limit is the ultimate of the realm. Thus, the five kayas—body, speech, mind, qualities, and activities—and the two, realm and wisdom, these seven treasures are naturally established as the cause of self-nature. If summarized, there are three: the ultimate of the fruit, the ultimate of wisdom, and the ultimate of the realm. In the supreme ultimate truth, just as a wish-fulfilling tree and a jewel fulfill desires, these seven abide as the cause of self-nature, which manifests all phenomena. So, what is the meaning of the self-nature cause being naturally accomplished? Generally, there are three types of cause and effect: the cause and effect of arising, the cause and effect of establishing, and the cause and effect of self-nature. The first is that the nature of the fruit is not established in the cause, but when it meets with conditions, there is only the ability to produce it, such as a seed and a sprout, or fire and smoke. The second is that, relying on something that has become the object of logical intelligence, one proves something that has not become the object of logical intelligence, such as two wooden boards joined at the top, neither of which falls down. The third, the cause and effect of self-nature, is that it is believed that at the time of the cause, the fruit is self-nature, just as ghee itself is water. Abiding in the ultimate supreme Dharmakaya. Straight. All phenomena of samsara and nirvana, such as the stable container of the world and the moving essence, appear.
Chinese
实际上，自生智慧的自显现，其自性中没有实体的存在，它本身就是具足殊胜相的伟大*法身*。自性或自然而然地安住于此。究竟而言，安住于自性中的*本觉*，是对一切法无杂圆满的阐述，是心之本性的功德。无杂圆满本身，就是果的伟大功德，从根本上圆满的七宝自性任运成就。因位众生的自性，是其本具的因性状态。应知，处于该状态时，无有垢染，是究竟殊胜的伟大*法身*的真实面目。果安住于自性中的理由是：如实。如上所述，自性安住的意义，除了殊胜的伟大*法身*之外，没有其他可获得的丝毫善果。为什么呢？因为一切法都已成熟为果的自性，所以没有其他途径可走。道安住于自性中的理由是：如实。因此，究竟本身也是道的自性。首先，进入并证悟它；其次，安住并习惯它；最后，显现果，从而区分开来。或者，通过进入、安住、显现来区分。对此，有如下阐述：首先，进入*基*；其次，安住于道；最后，显现果。在揭示究竟二元对立之物时，有二：一、自生智慧安住于自性之因；二、如实。究竟本身就是一切法的来源。包含十方和四时的轮回与涅槃的一切法，无一遗漏，心性并非由因缘所生，而是无所不在的伟大自生，无有能遍和所遍。无有能遍和所遍的自生智慧，没有实体和相状，无处不在的自显现是一切的印，即*基*自性之印、道见之印，以及殊胜的果之印。由于这三者是一切的因，所以一切法都安住于此状态。༈ 它是名称范畴中一切事物的基础。如实。究竟无有造作，因此，*真如*是无有终极的*法界*。遮蔽