Chinese
“存在自性是不成立的。” 如是说，凡所衡量之事物，虚妄之显现二者不成立，如眼花所见的第二个月亮。心具有自性，在其他事物中不存在，这也与其他宗义相符，这些是如实的重述。剩余部分也与四者相关联。“阿赖耶识即是，显现种种事物。” 如是说，如同不净之物所熏染的行境显现为骨头一样。这是说明境不成立的理由。“二取诸法皆是分别说。” 如是说，因为分别的影像显现的缘故。那也如同在将线绳看成蛇的时候，以及清楚看见的时候，二者都同样没有蛇一样，虽然显现却并非独立成立的。“真实义中”之语，以一切相智的智慧自显现，在无事物中见到之分别显现。因此，境并非独立成立的。如果说心是成立存在的，那么“分别即是自心。” 如是说，分别的心是刹那之事物，或是因的特征，或者不是空性，因为分别的境，其自性是不生的缘故。在分别增长之时，自性明了显现，如同太阳所装饰的宝珠一般。如果说是以觉性而成立，那么“无生智慧不可说。” 如是说，自性仅仅能说出名字，却无法指明“就是这个”，并且远离因缘，没有刹那，自与总相同时，本来清明，对于这样说是没有境的，因此四种执着都不成立。因此，一切无余的法都是不同的，因为除了心性之外没有其他，这是理由。如是显现的一切，如是说，是行境。没有被加持的法，如是说，因为没有与智慧分离，所以不是凡夫所能见到的，这是在说明这一点。“无分别自证光明之”，如是说，圆满智慧也是无自性的，无境的智慧是不执著的，未被包括在不分别等四者之中，也没有被遮蔽。于此，自和他者，一者认识另一者，以及自己成为境的情况是不存在的。仅仅是智慧的缘故，如是说，如来藏的智慧没有差别，这是不共的。
English
"The existence of inherent existence is not established." Thus it is said, whatever is to be measured, the two appearances of delusion are not established, like the second moon seen by a person with impaired vision. The mind having its own inherent existence, not existing in other things, is also in accordance with other systems, these are truthful reiterations. The remainder is also related to the four: "The alaya-consciousness itself, appears as various things." Thus it is said, like the object of experience tainted by impurity appearing as bones. This illustrates the reason for the non-establishment of the object. "All dualistic phenomena are said to be conceptual." Thus it is said, because the image of conceptualization appears. That is also like when a rope appears as a snake, and when it is clearly seen, both times there is no snake, similarly, although it appears, it is not independently established. In the meaning of "definitive meaning," with the self-appearance of the wisdom of all-knowing, it is a conceptual appearance seen in the absence of things. Therefore, the object is not independently established. If it is said that the mind is established, then "Conceptualization is one's own mind." Thus it is said, the mind of conceptualization is a momentary thing, or the characteristic of a cause, or it is not emptiness, because the object of conceptualization, its nature is unborn. When conceptualization increases, its own characteristic is clearly known, like a jewel adorned by the sun. If it is established as awareness, then "Unborn wisdom is inexpressible." Thus it is said, the nature can only be named, but it cannot be pointed out as "this," and it is free from cause and condition, without a moment, self and general are simultaneous, originally clear, and there is no object to speak of in this way, therefore all four grasping forms are not established. Therefore, all remaining phenomena are different, because there is nothing other than the nature of mind, this is the reason. All that appears in this way, thus it is said, is the object of experience. There is no dharma that is blessed, thus it is said, because it is not separated from wisdom, so it is not seen by ordinary people, this is explaining that point. "Non-conceptual self-awareness is clear light," thus it is said, the complete wisdom is also without self-nature, the wisdom without an object is non-attached, not obscured by the four, including non-conceptualization. In this, self and other, one knowing the other, and oneself becoming the object do not exist. Only because of wisdom, thus it is said, the wisdom of the Tathagatagarbha has no difference, this is uncommon.
Chinese
这是因为有确定的理由，断除了希望和疑虑。世间的稳定和变动等等，在显现中没有自性。据说这就是伟大的法身。凡是迷乱，都是器情世间对觉知和显现执着的境的自性。如果这没有显现，虽然不遮止显现，但因为找不到自性，能立和所立自性分离，显现和空性无二的法身，本来就完全显现，这是胜义的实相，因此说这就是伟大的法身。如是说。续部中说：所谓一切清净，并非事物显明清净，而是在显现受用中清净。又说：世间的稳定和变动等等，在显现中没有自性，据说这就是伟大的法身。因此，法身普照光明，显示在自身圆满。因此，为了以莲花眼圆满显示自他所调伏，在清净自性续部中，通过门和所调伏，自性中没有相的过失。如是说。这样，自性中不可言说、不可思议的法身，以自性与续部相联，七支圆满而得名，境和识无别，以断除的垢染，以自性的理由而消除，就像莲花一样。因此，因为光明在自身，在那里加持，能够显现，这在意义上不是原因。为了显示文字轮的处所自性存在，处所和生起无余一切，自证智慧化为形象生起，身和智慧不可思议。如是说。所缘和，所依的六六内外显现和，五大种一切，在念头的刹那没有生起时，在显现中没有执着三者，智慧自显现，虽然说从一方生起，也没有增减来去的因。因此，所见所闻一切都是智慧的身，因为超离了数量和边际、自性的衡量。因此，为了广大地与轮相连，金刚蕴的支分，被称为五圆满正等觉。如是说。坛城本尊是殊胜的胜义，在没有生起证悟集合时，作为自性的因存在。第二，手印智慧幻
English
This is because there is a definite reason, cutting off hope and doubt. The stability and change of the world, etc., have no essence in appearance. It is said that this is the great Dharmakaya. All that is confused is the nature of the object of attachment to awareness and appearance in the vessel and sentient world. If this is not clear, although appearance is not prevented, because the essence cannot be found, the sign and the object are separated from each other, and the Dharmakaya, which is inseparable from appearance and emptiness, is completely clear from the beginning, which is the ultimate reality, so it is said that this is the great Dharmakaya. Thus it is said. In the Tantra it is said: "What is called all pure is not that things are clearly pure, but that they are pure in appearance and use." It also says: "The stability and change of the world, etc., have no essence in appearance, and it is said that this is the great Dharmakaya." Therefore, the Dharmakaya illuminates the light everywhere, showing that it is complete in itself. Therefore, in order to fully show the self and others to be tamed with lotus eyes, in the pure self-nature continuum, through the door and what is to be tamed, there is no fault of appearance in self-nature. Thus it is said. In this way, the Dharmakaya, which is inherently unspeakable and inconceivable, is connected to the continuum by nature, and is named because of the completeness of the seven branches. Because the object and consciousness are inseparable, the defilements that are cut off are eliminated by the reason of self-nature, just like a lotus. Therefore, because the light is in itself, it is blessed there, and it can appear, which is not the cause in meaning. In order to show that the place of the letter wheel exists by nature, all places and arising, self-awareness and wisdom arise as forms, and body and wisdom are inconceivable. Thus it is said. The object of focus and the six sixes of the support, the inner and outer appearances, and all the five elements, when the moment of thought has not arisen, in the appearance, there is no attachment to the three, and wisdom self-appears. Although it is said to arise from one side, there is no cause for increase or decrease, going or coming. Therefore, all that is seen and heard is the body of wisdom, because it transcends the measurement of number, limit, and essence. Therefore, in order to be widely connected with the wheel, the limbs of the Vajra heap are called the five perfect Buddhas. Thus it is said. The deities of the mandala are the supreme ultimate, and when the collection of realizations has not arisen, they exist as the cause of self-nature. Second, hand seal wisdom illusion
Chinese
如实安住。 第三，彼等二者不可分离，虽同时安住，然本体已超离二境。于彼本体相合，然本体非恒常，乃续部正论，为解脱异念而宣说。此处从本体之理而言，五蕴乃智慧自显解脱之蕴。一亦具足身语意功德之五，故为任运成就。以体性而言，五或已成熟于彼性，以及不生不灭等五之自性，无论与何者相合。然此处正直确定之方向乃：以行持恩准之方便而引出，以及彼先行之圆满次第相合，乃从方便与方便所生之理而述说。余诸天亦随顺，然就意义而言，五部亦从方位与颜色而述说，以及从功德分而述说，以及从轮之自在而述说，以及从智慧之伟大，以及续部之伟大等一切，亦如五部或大部自显而分别与分别而宣说。地水眼与嘛嘛格，火风白衣度母也，虚空界之自在母。如是说。二者之相合虽为共同，然唯与佛母相合，乃事业所立之外内秘密三显现为宜。诸多处界皆，乃勇父空行之坛城。如是说。以十二与十八而分别，以及八识之境。时乃随顺结合之后，乃自性任运成就之自在，不欲续部执持者之诸佛有先后，若如是，则与分别相合之理相违，因自与相续不断之故。秘密处根识，为尽摧灭故忿怒尊。如是说。于宣说贪欲道之论典中，从事业之忿怒尊之幻化灰烬与金刚等而宣说之故。于听闻思惟自在中，彼亦为自知自显，以本体成就等三地之故，与先后结合，为从常等相而生故，佛母说彼事业之不住。如是说。以颠倒四五而生，故以佛母而成立能诠释之词义。然生起之佛母
English
Truly abiding. Third, these two are inseparable, although they abide simultaneously, their essence transcends the two realms. When that essence is combined, the essence is not constant, but the definitive treatise of the tantra, which is taught to liberate from different thoughts. Here, from the perspective of essence, the five aggregates are the aggregates of wisdom's self-manifestation and liberation. Even one possesses the five qualities of body, speech, mind, and merit, and is therefore spontaneously accomplished. In terms of characteristics, the five, or those who have matured into that very nature, and the nature of the five such as non-arising and non-ceasing, can be combined with anything. However, here, the direction that is straight and definite is: drawing out by means of the method of granting conduct, and combining with the accomplished stage that precedes it, which is spoken of from the perspective of method and what arises from method. Other deities also follow, but in terms of meaning, the five families are also spoken of in terms of direction and color, and in terms of the aspect of merit, and in terms of the dominion of the wheel, and in terms of the greatness of wisdom, and the greatness of the tantra, etc., all of which are spoken of as the five families or the great family itself manifests as conceptualization and separation. Earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the sovereign mother of the sphere of space. Thus it is said. Although the combination of the two is common, it is appropriate for the three outer, inner, and secret manifestations established by the activity to appear only in combination with the consort. All the many sources and elements are the mandala of heroes and heroines. Thus it is said. Discriminating with twelve and eighteen, and the object of the eight consciousnesses of the senses. Time follows the union, which is the spontaneously accomplished dominion of nature, and it is not desired that the Buddhas who hold the lineage have a before and after. If so, it contradicts the logic of combining with discrimination, because self and continuity are uninterrupted. Secret place, sense faculties, consciousness, supreme wrathful one, for completely destroying all. Thus it is said. In the treatises that explain the path of desire, it is said that the wrathful one of action is an illusion, ashes, vajra, etc. In the freedom of hearing and thinking, that itself is also self-aware and self-manifesting, because of the accomplishment of essence, etc., for the sake of the three grounds, combining before and after, because it arises from characteristics such as permanence, the mother explains the non-abiding of that action. Thus it is said. By generating the four or five inverted ones, the etymological meaning is established by the mother. However, the mother who generates