English
It has been explained in detail without any doubts. If asked what actual fruit is obtained, it is All-Illuminating Light. Through the power of non-objectification, having obtained the fruit of All-Illuminating Light, the two form bodies that naturally arise from the cause of the lineage of merit are like a field of rice with well-filled ears. The way it accomplishes purpose is also like the sun and moon and clear water, arising from aspiration and compassion to accomplish purpose. These are not elaborated here. In terms of the effort of body and speech, there are ten superiorities here compared to Zen meditation. Zen meditation involves effort. It is superior because it acts for the sake of method, that is, the other side. It is superior because of the distinction and the specific aim. It is superior because the way of entering is without aim, knowing that there is no entering. It is superior because there is no action, with four conducts being superior. It is superior because the three meditations of conduct have much action. The aim is single-pointed. It is superior because in the samadhi where self-awareness has not arisen, it is self-illuminating and non-objective. It is superior because the naturally arising wisdom is established as the basis. It is superior because of the distinction of adjusting and modifying with antidotes to conceptual thought. It is superior from the perspective of obscuration, from the unclear and impure. Like from cause to effect, it is the superiority of taming. It is superior because of realizing the practice without self-mind. It is superior because of this. One specially accumulates actions for the sake of merit. It is superior because the two accumulations of the assembly, the two accumulations are complete. It is superior because of the way of the two truths. It is superior because, when the pill of realization has not arisen or been initiated, one realizes that there is no self or other. It is superior because of this. Through the effort of body and speech, even though the benefit is certain, it accomplishes many benefits, which is superior. These are the ten superiorities. In this stage of the yoga of the eye of meditation, because the view and conduct of the spontaneous darkness and the Great Perfection are similar, to avoid going astray, it is elaborated somewhat. In the extensive commentary called "Yoga of the Eye of Meditation," the doctrine of entering simultaneously into emptiness and darkness. The fifth chapter of the extensive commentary. Next, the doctrine of the Inner Way of the Great Vehicle of the Fruit Vajra is explained. For all the phenomena of samsara and nirvana, and all that is contained by objects and consciousness, in mundane time, objects and consciousness appear as only two kinds of phenomena, external and internal. However it may appear, even through the doctrines of the Sutras and Tantras, one's own conceptual clinging mind is external.
Chinese
在内显现中，就其自性而言，向外没有极微之尘，向内也没有刹那间的甚深智慧，因为其无有自性。如《吉祥密集根本续》所说：“仅是颠倒分别念，无有微细与甚深。”因此，若将此义与之结合，则认为心性是显现。在此大乘宗义中，心并非如唯识宗所说的刹那，也非如中观宗所说的不生。那么，它是如何的呢？一切法皆是自证智，自性明了，无有任何遮蔽，无二无别，此自性无法言说。因为没有舍弃外境的名称，所以称为内。此义并非他者，而是自明自证，因此，无有住处，仅是安立名称的权宜之计。以“巴”的方式存在，以无法习惯的方式行事，故称为内道。此外，导师曾多次宣说：“内”是指法性的轮涅之轮汇聚于内。如《秘密藏续》所说：“无有内外，一切皆转为内”，其义亦是如此。因此，以彼等之宗义，安住于不可得之中，首先应以见解确定，如前所说，应获得无误的方便乘之论典。获得方便乘之论典，即是睁开眼睛。如是所说，应确定了解其义，也应以比喻、理证、自宗和他宗的共同之处，以及道理来确定。那么，如何从思维的智慧之因中生起，分别了知行与不行的两种方式，以分别的智慧来衡量，并考察而寄托于意义。如《金刚庄严续》所说：“因此瑜伽自在者，应于心之义进行分别，了知阿赖耶根本。”又如该续所说：“不以相状分别，以自性，通达甚深大义，以决定之义确定，于平等之义生起信解。”如是所说，之前也已宣说，应以密咒的三种理证——圣言、口诀和道理，生起信解，获得把握。应向具足意义之体验且于一切门无有迷惑，通达所学之处的上师请教。
English
Within the appearance, in terms of its essence, there are no subtle particles outwardly, nor is there even a momentary, profound wisdom inwardly, because it lacks inherent existence. As stated in the Glorious Secret Essence Tantra: "Merely from distorted conceptualization, there is no subtlety or profundity." Therefore, if this meaning is combined with it, it is considered that the nature of mind is appearance. In this Mahayana tradition, the mind is not momentary as in the Mind-Only school, nor is it unborn as in the Madhyamaka school. So, what is it like? All phenomena are clear as the self-aware wisdom of self-cognizance, its own characteristic, without any obscuration, non-dual, and this characteristic cannot be expressed in such a way. Because it has not abandoned external terminology, it is called "inner." This meaning is not other than the self-cognizance of the path, so there is no abiding place, it is merely the power of applying names. It abides in the manner of "pa," and acts in a way that cannot be accustomed to, therefore it is called "inner." Furthermore, the teacher has repeatedly said, "Inner" refers to the wheel of Dharma nature converging inward. As stated in the Secret Essence Tantra: "Without outer and inner, everything is transformed into inner," the meaning is also the same. Therefore, according to their tradition, abiding in non-apprehension, one should first determine through view, and as previously stated, one should obtain the correct treatises of the Means Vehicle. Obtaining the treatises of the Means Vehicle is like opening the eyes. As it is said, one should definitely understand the meaning, and also determine it with examples, reasoning, the commonalities of one's own and other's tenets, and logic. Then, how does it arise from the cause of the wisdom of thought, distinguishing the two ways of acting and not acting, measuring with the wisdom of distinction, and entrusting to the meaning after examination. As stated in the Vajra Array Tantra: "Therefore, the Lord of Yoga, should analyze the meaning of mind, and understand the basis of the alaya." And as it says in the same tantra: "Not conceptualizing with characteristics, by its own nature, understanding the profound great meaning, determining with the definitive meaning, having faith in the meaning of equality." As it is said, and as previously stated, one should generate faith and gain confidence through the three proofs of mantra: scripture, oral instruction, and reasoning. One should please and inquire from a lama who possesses the experience of meaning, is not confused in all aspects, and is the source of all that is to be learned.
Chinese
如果想要消除轮回的痛苦，就去寻找具有口诀的导师，他能彻底根除轮回，要时常恭敬他。如是说。对于见解的宗派，无论如何讲述，实际上都是一样的。但在措辞上，存在许多不同的观点。吉祥金刚的观点，是通过教证和理证来确立的，以下将全部解释。有些密咒师以大瑜伽士的宗派，以身语意的三个字和三个清净来证悟一切法，想要在坛城中观察。无论事物如何显现，如何存在，其意义不谬误的自性是，不遮止显现各种善恶之法，并且显现。仅仅如此，其自性也无法成立任何事物。然而，就像显现一样不可得，就像不可得一样显现。自性上无有差别，因此被认为是法身。经部的总论中说：世间的动摇等等，在显现中没有自性，那即是大法身。如是说。然而，从理证上说，显空无二的法身，一切都圆满具足，因此无论在哪里都不会遮止，说起来也相似，可以理解。因为显现，所以不会遮止意义，因此这样说。那唯一的意义，显现为五种智慧，不触及显现和空性的边际而显现，是空性智慧。那意义本身是自明且无分别的，是如镜般的智慧。远离善恶取舍二法的显现，是平等性智慧。在那唯一的自性中，不依赖共同和各自的特征，共同和各自的法相的理由，从经文中产生并被证实，显现为个别自证的智慧。如此，一切也通过心意智慧的显现来证悟，因此是成所作智。金刚萨埵的幻化网中说：烦恼的自性和共相是，自性觉知显现而无分别，即是如来藏。所教导的是，特征非共相的特征执着，也是无常、痛苦、空性、无我的，因此不成立。如果证悟了财物的意义，因为是刹那的特征，所以是无常的，因此会成为清净的道路。身语意的实物身体，心灵仅仅在名义上变得虚弱
English
If you wish to eliminate the suffering of samsara, seek a teacher who possesses the essential instructions. They will eradicate samsara from its root. Always be respectful to them. Thus it is said. Regarding the systems of view, no matter how they are explained, in essence, they are the same. However, there are many different opinions in terms of terminology. The view of Glorious Vajra, which establishes itself through scripture and reasoning, will be explained in its entirety below. Some mantra practitioners, according to the system of the Great Yogi, realize all phenomena through the three syllables of body, speech, and mind, and the three purities. They wish to view it as a mandala. Whatever appears and exists, its nature, without error in meaning, is that it does not prevent the appearance of various good and bad phenomena, and it does appear. Just that alone does not establish any essence of its own. However, it is imperceptible as it appears, and it appears as it is imperceptible. Being inseparable in essence, it is therefore considered the Dharmakaya. In the general statements of the scriptures, it is said: The moving and unmoving of the world, etc., have no essence in appearance. That itself is the Great Dharmakaya. Thus it is said. However, from the perspective of reasoning, the Dharmakaya, which is the inseparability of appearance and emptiness, is complete in everything. Therefore, it does not prevent anything anywhere, and it is similar to speak of, making it understandable. Because of appearance, it does not prevent the meaning, therefore it is said. That sole meaning is clear as the five wisdoms, clear without touching the edges of appearance and emptiness, it is the wisdom of emptiness. That meaning itself is self-luminous and non-conceptual, it is the mirror-like wisdom. The appearance that is free from the two phenomena of accepting and rejecting good and bad, is the wisdom of equality. In that sole nature, without relying on common and individual characteristics, the reasons for the common and individual characteristics of phenomena arise from the scriptures and are proven, appearing as individual self-cognizant wisdom. Thus, everything is also realized through the clarity of the mind wisdom, therefore it is the wisdom of accomplishment. In the Vajrasattva's Magical Net, it is said: The nature and general characteristics of afflictions are, the nature of self-awareness appearing without conceptualization, that is the Tathagatagarbha. What is taught is, the characteristic of non-general characteristics, attachment is also impermanent, suffering, emptiness, selfless, therefore it is not established. If the meaning of wealth is realized, because it is the characteristic of momentary, it is impermanent, therefore it will become the path of purification. The substantial body of body, speech, and mind, the mind becomes weak merely in name.
Chinese
因此，痛苦，即使成立，无论在哪里，都那样刹那间逼近，所以仅仅是痛苦。没有，那就是它本身。再者，在分析字句的意义时说，它的口诀和教证，在执着的对象上，具有虚幻物质的心中，不成立具有自续相的“我”，虽然显现，因为是心，所以一切都是自性，因此无我。因为不生，显现空性，烦恼显现稍微增长时，因为不成立，所以显现空性，从中间和边三者中解脱出来，真实无误，是无二法的根本。虽然没有从自性法界中移动，却能成办各个所化众生的利益，这是语的伟大印契。如此从幻化中显现为五种意义，自明智显现为五种幻化，因为在二谛中无有分别，如果以等持来控制，就能显现为五种智慧，这是意的伟大印契。如是说。了知金刚界为一因也是。文中说：诸佛大自在的理证之成就，与一切有情，以及一切所诠事物，在意义的体性中是一体的，那就是身语意的自性。如是说。口诀的理证，噶绕多杰论师的十种功德中，自在的理证之柱中说：玛哈瑜伽的见解是，诸佛有情一切，以及所诠诸法一切，在无二的体性中是一体的，因此是身语意的自性。如是说，因为以教证和口诀成立，所以以智慧不错乱地理解。也就是说，身语意也不是看作色身的身语意，因为本体一，从多中解脱，体相一，却显现为三，所以是无分别的意义。心要中说：心的体性是远离一和多的理证之，语的坛城，语即是身的坛城，无分别，如是完全。如是说，显现为不是他体，那也不是诸佛所作，或者像有情所造作的那样，也不是行者暂时臆测的，而是证悟一切法本来就是身语意，也是以自明智，教证和证悟达到究竟的量，也不是依靠口诀的语句，也不是作意意义，而是深奥的意义本身。