English
Therefore. It is the Dharma-nature of original Buddhahood. By enjoying it individually, it is the fruit of the impartial great treasure. There are many such examples. Therefore, by realizing the spontaneously arising wisdom of the Great Perfection's Bodhicitta as it is, I will briefly explain how it surpasses all the views of the lower vehicles. Compared to the Shravakas, who only realize the absence of self in individuals and hold onto the subtle grasping and clinging to the self of phenomena as truly existent, the Pratyekabuddhas surpass them by realizing the absence of inherent existence in one aspect of phenomena. Compared to that, the Mind-Only school surpasses them by realizing that the knowledge of the non-duality of grasping and clinging is self-aware and self-illuminating. Compared to that, the Madhyamikas do not even establish self-awareness and self-illumination in the ultimate sense, and they surpass them by realizing both absences of self, the Dharma-nature being free from elaboration like the sky. Compared to that, the Kriya practitioners realize the ultimate pure self-mind, free from the four extremes, and the mandala of the three families of qualities of realization in the relative. They also realize these two as inseparable and surpass them. Compared to that, the Yoga practitioners realize the ultimate nature of mind as naturally luminous, or the Dharmakaya Vairochana, which is without birth or death, and the blessings of realization in the relative, the five common families, or the thirty-seven deities of the Vajradhatu. They also realize these two as inseparable and surpass them. Compared to that, the Mahayoga practitioners realize that ultimate wisdom, free from elaboration, is spontaneously accomplished as the essence of appearance, and relative wisdom is the great purity of illusion. Although these two have a sequence in words, they are inseparable in meaning and free from conceptualization. Compared to that, the Anuyoga practitioners realize the space of Samantabhadri, where the display of the sphere is complete, and the unimpeded play of Samantabhadra's wisdom. These two are inseparable, the mandala of the root Bodhicitta, the great bliss of the child. They also realize that this is free from conceptualization and surpass them. Although Anuyoga realizes it in this way, it opens up the cause and effect in terms of doors and depths. However, the Atiyoga practitioner says: "As it is, without deception, it cannot be found. The door, the depth, and the mandala are treasures that are not separated from creation. Even you, who are naturally free from entering and creating, only know a little bit. I, the self-born, am superior." As it is said, all Dharmas are the Bodhicitta, the self-born wisdom that is without the two of arising and ceasing, not just the sound, but the two of mind and object.
Chinese
已经展示了。因此，由于果乘比因乘更殊胜。像这样，无上密法的见解是没有任何扬弃的，正因为如此，无论哪个中观派等，将分类的基础穷尽的无别大（智慧）划分为边和中，排除边而不在中上执著，以及唯识派等，认为觉知是自知自明的，并且将二谛确立为无别，将心安住在极其难以考察的微细本质上，这些都只是偏离了证悟俱离唯一、一无所是的伟大意义。然而，所有这些大乘经部，在不执著边、中、间的平等性中，也从与中观无别的名言中解脱出来，一切无分别地汇集于广阔的虚空中。例如，就像用手捧起的量可以容纳在升斗中一样确定。因此，为了正确地认识和领悟密咒至高之王光明藏的意旨，它超越了所有下乘的卓越之处，为了这个目的，才宣说了像这样汇集一切意旨的至高大续，应当明白是这样说的。第二，从“认为因”等，到“认为则有大过失”之间，所展示的是：将心性视为成佛之因的因乘，以及等等，即归纳其他事物，指的是外瑜伽士们，他们对于显现为外内情器世间的事物，圣声闻众如果考察这些事物，则无法考察，如果不考察，则只是感到愉快而已，他们认为这没有超出无分自性的二者。而外密行者们则确信，在世俗中显现的相也是清净的法性，因此安住于无相的唯一性和无别性中，如果证悟，则会显现为功德和加持，三族和五部的本尊，因此乐于以行为完全清净和洁净来调伏众生的方便。以及那些唯识师和瑜伽行中观派，认为内外之法都是阿赖耶识的能取和所取，如同患有眼翳者见到幻象一样，因此在幻觉中显现的
English
has been shown. Therefore, because the Fruition Vehicle is more excellent than the Cause Vehicle. Like this, the view of the Unsurpassed Secret Mantra is without any acceptance or rejection, and because of that, whichever Madhyamaka school, etc., divides the great non-duality that exhausts the basis of division into extremes and middle, eliminates the extremes and does not fixate on the middle, and the Mind-Only school, etc., considers awareness to be self-knowing and self-illuminating, and establishes the two truths as inseparable, and places the mind on the subtle essence that is extremely difficult to examine, all of these are only deviating from seeing the great meaning of being completely free, unique, and nothing at all. However, all of these Great Vehicle scriptures, in the equality that does not hold to extremes, middle, and center, also liberate from the expression that is inseparable from the Madhyamaka, and all indivisibly gather in the vast expanse. For example, it is certain that the amount held in a handful can fit into a bushel. Therefore, in order to correctly recognize and realize the intention of the Secret Mantra Supreme King, the Essence of Clear Light, which surpasses all lower vehicles in its excellence, for this purpose, such a supreme great tantra that gathers all intentions has been taught, and it should be understood that it was spoken in this way. Second, from "considering the cause," etc., to "considering it is a great fault," what is shown is: the Cause Vehicle that considers mind itself as the cause of Buddhahood, and so on, which includes other things, refers to the outer yogis, who, for the things that appear as the outer and inner world of vessel and contents, if the noble Hearers examine these things, they cannot be examined, and if they do not examine them, they only feel happy, they see that this does not go beyond the two of indivisible nature. And the outer mantra practitioners are certain that the signs that appear in conventional truth are also the pure Dharma nature, therefore, abiding in the oneness and inseparability of signlessness, if realized, they will appear as qualities and blessings, the deities of the three families and the five families, therefore, they are pleased with the means of taming beings with completely pure and clean conduct. And those Mind-Only practitioners and Yoga-practicing Madhyamikas consider the outer and inner phenomena to be the grasping and grasped aspects of the Alaya-consciousness, appearing as illusions like someone with cataracts seeing objects, therefore, appearing in illusion,
Chinese
认为心识统一融合，不存在于其他地方；中观大派认为，世俗谛中，依缘起而生的一切都如幻如梦；胜义谛中，自性远离一切二边或四边，于未生之体性中自然显现。依靠各自宗派的观点，为了努力获得果实，宣称因果有先后，执持各自宗派的人们，以名相乘认为心性只是成佛之因；密宗则认为具有神通的心识是果，各自奉行自己的传统。如果将一切圆融为一的明点，融入密宗大圆满的体性中，并断定其为核心，如实地证悟和见到实相，那么所有这些都不应被抛弃，因为它们都圆满于法界之中，密宗是一体的，除此之外别无他物。因此，龙钦饶绛巴尊者说：“如实和非如实，无谬和错谬，无造作和造作，非异和他异，有法和法性，法界和事物等等，区分好坏差别，这些都是自性迷乱的心。菩提心没有分别，这个空性精华的大空界，即使只是一刹那的证悟，也能到达菩提的境界。不依赖名相之法，心不住于空性之法。从一无所有中显现一切，在不可见中一切都清晰。如果探究就一无所获，一切却又显现。从无实有中产生精华，在无自性中遍及一切。在无实事中产生一切，在无可修证中成就一切，在无取舍中安住自性，在无欲求中成就一切意义，由于一切愿望自然成就，所以无需寻觅。智慧之日自然升起，是生起一切密宗意义的基础，是调伏一切所化众生的净土，一切自性皆是菩提之界。不作而作，成就究竟，三世一切诸佛，皆以此而行事业。”等等。因此，即使没有如实见到密宗甚深之义，如果本质上对密义有所局限，认为它是独立存在的，认为它存在于其他地方
English
Believing that consciousness is unified and does not exist elsewhere; the great Madhyamaka school believes that in the relative truth, all that arises dependently is merely illusion; in the ultimate truth, the nature is free from all dualities or four extremes, and spontaneously manifests in the essence of unborn nature. Relying on the tenets of each school, those who claim that cause and effect have a sequence in order to diligently attain the fruit, and those who adhere to their respective tenets, the characteristic vehicle considers the mind itself as merely the cause of Buddhahood; while the secret mantra considers the mind with miraculous powers as the fruit, each practicing their own traditions. If one integrates the single, all-encompassing bindu into the essence of the Great Perfection of Secret Mantra, and ascertains it as the core, realizing and seeing the reality as it is, then all of these should not be abandoned, because they are all perfected in the Dharmadhatu, the Secret Mantra is oneness, and there is absolutely nothing apart from it. Therefore, Longchen Rabjam says: "As it is and other than that, un mistaken and mistaken, un fabricated and fabricated, not other and self, qualified and the nature of phenomena, space and objects, etc., distinguishing good and bad differences, all these are naturally confused minds. There is no distinction in Bodhicitta, this great expanse of emptiness essence, even a moment of realization, one can reach the state of enlightenment. Not relying on the law of characteristics, the mind does not dwell on the law of emptiness. From nothing, everything appears, in the invisible, everything is clear. If you investigate, you will not find anything, but everything appears. From non-existence, essence arises, in non-self-nature, it pervades everything. In the absence of substance, everything arises, in the absence of accomplishment, everything is accomplished, in the absence of letting go, it abides in itself, in the absence of desire, all meanings are accomplished, because all desires are naturally fulfilled, so there is no need to seek. The sun of wisdom rises naturally, it is the basis for generating all the meanings of secret mantras, it is the pure land for taming all sentient beings to be tamed, all self-nature is the realm of enlightenment. Without doing, doing is accomplished, all the Buddhas of the three times, perform activities with this." and so on. Therefore, even if one does not see the profound meaning of the supreme secret mantra as it is, if the essence is limited to the secret meaning, and it becomes separate, thinking that it exists elsewhere.
Chinese
如果执着于一方，那么就无法见到远离边际的密咒的真实意义，这是因为被恶习所染的重病所困扰。例如，用手指指月亮时，如果执着于指尖，就会遮蔽月亮一样。第三，从“因此，禅定”到“显现而无自性”之间所阐述的内容是：像这样，密咒的意义汇集在一起，因此，从声闻到外道密咒师的各乘的见解和禅定或三摩地各自不同，大乘的特点是，在各自的层面，一切显现为不同的事物，但都没有分开密咒的伟大意义，就像小孩子玩积木一样，自己用头脑推测的见解和对三摩地的执着，就像小孩子堆积木一样，同时倒塌，显现的都是错误的，因此只是相对的错觉。为什么呢？因为，对于殊胜的密咒大乘来说，有两种情况，一种是外道密咒师的见解低下，另一种是相对于密咒，因乘的大乘行者们。从见解上来说，将世俗视为幻象，认为境是自生的，就像幻术能引出幻觉，但实际上没有实体一样。执着于三摩地的相状，就像干渴的野兽追逐海市蜃楼中的水，却无法解除干渴一样。在胜义谛上，认为自性无生灭，如同虚空一样。在这种情况下，就无法见到难以理解的密咒大乘如实之法性，即诸佛意趣完全汇集的本体，圆满一切法的自性，二谛无别的意义，因为自己的见解遮蔽了它。为什么呢？因为，经部的菩萨认为，在胜义谛上，未生、空无一物、从未显现的事物才是远离边际的殊胜无垢见解。这是因为没有见到密咒意义的核心的错误，因此无法证悟因果无别的无谬之义，因为没有证悟显空无别的大离戏，而执着于空性为殊胜。