English
This is a man, this is a woman, as such, the Coemergent Equal King has not spoken. Therefore, it is said that (Coemergent Equality) is the Great Self. As it is said. Sixth, the definitive sutras that show that the meaning of suchness is not seen by the generation and completion stages of other vehicles are four: The definitive sutra that refutes the wrong notion of the causal vehicle, which strives for the two accumulations (accumulation of merit and accumulation of wisdom) as means and wisdom, desiring to achieve the two bodies (Dharmakaya and Rupakaya); The definitive sutra that shows that even if one meditates on suchness appearing but without inherent existence with mantra and mandala by the three sections of Kriya, Upa, and Yoga, it will not be accomplished; The definitive sutra that shows that even if one meditates on the generation stage means of Maha and the bliss-emptiness completion stage of Anu, it will not be accomplished; Thus, although it seems that a little merit arises from meditating on the path of each vehicle, following the footsteps of conceptualization, it appears for a while, but it is not constant, so the definitive sutra that shows that the reality of signlessness is not accomplished. The first (kind) is: All phenomena are originally enlightened in the nature of awareness, bodhicitta. For this, the followers of the causal vehicle, through the gate of perfecting the two accumulations of meritorious accumulation with signs and wisdom accumulation without signs, desire to obtain the two bodies of the result, with fierce asceticism and severe behavior, that is, giving up the head and limbs, etc., with great courage and diligent practice, However, relying on such a path, there is not even the name of ascending to the state of enlightenment from above, because there is no other Buddha to seek other than one's own mind. In "Profound Completion" it says: From one's own mind arises the essence of Buddha's wisdom, merely by realizing it, one abides in the Buddha-ground, there is no need to seek the supreme fruit elsewhere, the nature of self-born primordial purity, the Dharmakaya is immutable, which is the meaning of one's own mind, the fruit does not depend on time, it is the present, obtaining the power of wisdom is equal to all Buddhas, the separation of this ripened body is the mind of Kuntuzangpo, because the nature of Bodhi is self-born and ultimate, after obtaining the supreme Bodhi in this life, the accumulation of wisdom of the fruit does not depend on causes, at this moment this mind is Samantabhadra. As it says. In "All Clear" it says: The ground and liberation are far from the supreme Bodhi, it is impossible to go there, the nature of reality is the supreme Bodhi, if you want to go there, then it is very far from the edge of wisdom.
Chinese
如是说：未积亦圆满二资粮，未修亦清净二障垢。因此，以代表无生之“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，以及代表胜义之“巴”（藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：巴）字所象征的法性无生之义，与胜义无执之智相结合而修持，虽认为仅是名言上的幻化之乐，实则会生起佛陀之乐。然而，法性菩提心的自性并非单一确定，而是远离本体执着的，因此，对于不落入轮回或涅槃任何一方，各个宗派如何看待和考察，在当下各自的认知中似乎都是真实的，但法性的本性中没有任何成立，因此，如此取舍、勤作和修持也只是错觉而已，所以这是偏离了大圆满究竟意义的无上之义。吉祥智慧布谷鸟中说：若人欲以方便与智慧相结合，执持慈悲幻化之手印，然因彼有执着故有过失，因心性之自性非唯一确定，故无论欲求如何，皆显得不必要。如是说。此等之义，于十经中云：于不可寻之法性中，调伏六根，勤入调伏之律，以痛苦肉身之严行，纵然行之，然决定之境无名。若具足经之阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）与导师之（义），则欲求刹那幻化之乐生起。如是与声闻乘相结合而说。另有与阿努瑜伽相结合，而说彼等为大圆满之歧途者。然此处乃依全知上师之科判意旨而说。无论如何解释，皆无相违，因佛陀之语甚深，且不落于任何一方，能应调伏者之根器而显现。宝藏钥匙中说：如旋绕虚空之杵，无论如何旋绕皆无妨碍。如泥土之桩，无论如何摇动皆可摇动。如湿皮之边缘，无论如何拉伸皆可拉伸。如所说之词，无论说什么皆有言说之自在。如是说，不违背要点，无论如何解释皆可。
English
It is said: Without accumulating, the two accumulations are completely perfected. Without training, the two obscurations are completely purified. Therefore, if one meditates by combining the letter 'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal Chinese meaning: A), which represents unbornness, and the letter 'Pa' (Tibetan: པ, Sanskrit Devanagari: प, Sanskrit Romanization: pa, literal Chinese meaning: Ba), which represents ultimate truth, with a mind that is free from attachment to ultimate truth, then although it is considered merely a conventional illusion of bliss, the bliss of Buddhahood itself will arise. However, the nature of Dharmata Bodhicitta is not fixed in one way, but is free from grasping at an entity. Therefore, how each vehicle views and examines what does not fall to either side of Samsara or Nirvana, it seems true to each person's mind at the moment, but since nothing is established in the nature of Dharmata, such acceptance and rejection, effort and accomplishment are merely wrong thoughts. Therefore, it is said that this deviates from the ultimate meaning of Atiyoga, the unsurpassed meaning. In "The Auspicious Wisdom Cuckoo," it says: Whoever desires to combine skillful means and wisdom and hold the mudra of compassionate illusion, it is a fault because there is grasping. Because the nature of the essence is not fixed in one way, whatever one desires appears unnecessary. It is said. The meaning of these is stated in the Ten Sutras: In the Dharmata that cannot be sought, one strives to subdue the six senses and enter the discipline of subduing. Even if one practices with the fierce conduct of physical suffering, the definite place is nameless. If one possesses the 'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal Chinese meaning: A) of the scriptures and the space of the teacher, one desires the bliss of momentary illusion to arise. This is said in connection with the Shravaka vehicle. Others, in connection with Anu Yoga, explain that these are deviations from Dzogchen. However, here it is explained according to the intention of the chapter headings of the Omniscient Lama. No matter how it is explained, there is no contradiction, because the Buddha's words are very profound and do not fall to any side, and they can appear in accordance with the minds of those to be trained. In "The Treasure Trove of Magical Keys," it says: Like a mace whirling in the sky, no matter how it is whirled, there is no obstruction. Like a stake in the mud, no matter how it is shaken, it can be shaken. Like the edge of wet leather, no matter how it is stretched, it can be stretched. Like the words spoken, whatever is said, one has great power of speech. It is said that it is permissible to explain in any way without contradicting the essential point.
Chinese
如是。第二，如是外密三续中，事部认为一切法在胜义谛中是远离一切边际的法性，是平等性之自性，故无好坏，然在世俗谛中，此等显现为如幻之自性，最终欲使其显现为清净本尊之自性，故以视本尊为赐予成就之主宰，自身为通过取悦本尊而获得成就之奴仆之心态，为取悦本尊而行持洁净等各种努力，邬波则观想自与本尊如兄弟或朋友般，以见修行持平等的方式，欲获得四种果位金刚持之位，无漏之乐，然亦未离希求与疑虑，努力与成办之心。如是之道，乃是不能证悟远离努力与成办之菩提心精髓之障碍，故云此道具有偏离大圆满道的极大过患。吉祥智慧之布谷鸟云：“于显现方面，以努力之手印欲求安乐者，乃无上乘之障木，具过患。”瑜伽部则具有于胜义谛中，了知自与本尊平等性之见解，故为成办菩提之位，以五现证与四神变，即以一切仪轨之九支，观想世俗金刚界本尊之装束，身色与手印等混合，且彼亦以显现而无自性，如水中月般明澈，行持供养赞颂念诵等，然亦不为能取所取之相所染污，亦不执着于三摩地之嬉戏，欲使果位显现于密集严饰之刹土，然亦云以次第生圆之三摩地而修持，乃孩童之境，譬如孩童为嬉戏而时而堆砌时而拆毁土房般，以希求疑虑努力而劳累，然无果。布谷鸟云：“纵然观想生起字句之具四印之身，为显空之自性，然以观想本身
English
Thus it is. Secondly, in this way, among the three outer tantras, the Kriya tantra considers all dharmas in the ultimate truth to be the nature of equality, the nature of being free from all extremes, so there is no good or bad. However, in the conventional truth, these appearances appear as illusory nature, and ultimately they want them to appear as the pure nature of the deity. Therefore, they view the deity as the lord who bestows accomplishments, and themselves as servants who obtain accomplishments by pleasing the deity. They make various efforts such as practicing cleanliness to please the deity. The Upa tantra meditates on oneself and the deity as brothers or friends, and wants to attain the four kinds of results, the state of Vajradhara, and the unpolluted bliss, by practicing view and conduct equally. However, they are also not separated from the mind of hope and doubt, effort and accomplishment. Such a path is said to be a great fault of deviating from the path of Atiyoga because it becomes an obstacle to not seeing the meaning of the essence of bodhicitta, which is free from effort and accomplishment. The Auspicious Wisdom Cuckoo says: "Those who desire happiness by striving for the appearance aspect as a mudra, are faulty obstacles to the unsurpassable vehicle." The Yoga tantra has the view of realizing the equality of oneself and the deity in the ultimate truth, so in order to accomplish the state of enlightenment, they meditate on the appearance of the deity of the conventional Vajradhatu, such as body color and hand symbols, mixed with the five clear realizations and the four miracles, that is, with all nine branches of the ritual. Moreover, since appearance is without self-nature, it is clear like the moon in water, and they perform offerings, praises, recitations, etc. However, they also want the result to appear and transform into a densely arrayed realm without being defiled by the characteristics of the apprehended and the apprehender, and without being attached to the play of samadhi. However, it is also said that meditating on the samadhi of alternating generation and completion is the realm of children, just as children build and destroy clay houses for play, and they are tired with hope, doubt, and effort, but without result. The Cuckoo says: "Even if you meditate on the four-sealed body that generates letters, as the nature of appearance and emptiness, by meditation itself
Chinese
就像猴子的活动范围一样。此外，《十部经》中说：外瑜伽的法性被阐述为，以十一种九个部分作为成就菩提的支分，从一切门进入并修习，圆满了身色、手印、手势，将身体的姿态在心中修习禅定，像水中的月亮一样清晰，不被能取所取之相所迷惑，对于智慧勇识不执着于我，如何能生起无执着呢？譬如小孩堆砌泥房，又修又拆，就像拆泥房一样。如是说。这里所说的十一种仪轨支分是事续的密意。也就是，克里亚的道被三种真实所摄，其中，明咒的真实分为六个克里亚本尊，念诵的真实分为咒语的声音，观想菩提心月轮，观想自前本尊为二个基础，分为四种，加上自己的真实为十一种。因此，《十部经》的这段引文也阐述了一切外续。《宝藏钥匙》中说：行续的法门，以十一种仪轨支分加持后视为本尊，那是主和仆的方式，二者是续部的君臣方式，瑜伽续的法门，以五种菩提和四种神通，完全观察后视为本尊，那是兄弟和朋友的方式。如是说。第三，玛哈瑜伽的法门，主要观想五部怙主父母和勇识父母等眷属围绕的寂静坛城，以及从那之中显现的具有猛烈忿怒和皱眉的姿态，以舞蹈的九种姿态和威严的十种装饰等庄严，成为一切忿怒尊的总威严之自性的大吉祥至尊嘿汝嘎等的形象，观想自己的身体，以本尊的慢心，在心中布置种子字和咒鬘，通过放射和收摄光芒等，使本尊的明相显现，直至三界充满。或者，这里所说的字，全知荣尊大师说：所谓字的声音，是暂时的法