Chinese
本净之初即不可得。如《部类差别》中说：“一切无余皆为空。”并非土石无有忆念，而是无念自明之光明。又如《金刚庄严》中说：“中边不可得，平等之道，于一平等中领会后，离无境寻觅之心，舍弃取舍二边，处于无住之状态，于法性界中成一味故，无有能知与所知之二。若本初即知且知法，则法性无需从他处改造。” 世俗如幻之平等：此处乃是智慧如幻，错觉即是幻之自性。智慧如幻，于天神与天女之自性中，显现成佛之光明体性，善恶诸神之坛城中，以无有生起之方式而不可得。《部类差别》中说：“世俗如幻之平等，乃是聚集众生，迷惑心智之行境。所作诸事物，皆如幻术般显现。刹那显现，诸事皆作，然显现为一切分别之量。此等一切，仅为显现影像之思量故，乃是影像。能作与所作，无有显现且无有事物，一切皆如水中之月般存在，一切皆显现而无有自性。” 二谛无别之平等：世俗事物显现为善恶，仅为成办义利之时，于彼自体上，不需一一指示各自之自性传承，故无法指示如是之相状，乃是自之菩提心，即非任何事物。于彼上，既无有体性，亦非显现为任何事物，体性难以观察与指示，且不可言说，于彼上，取舍与大小皆不可得。此已于前详述。五大与五如来之平等：五大即是自明，以彼第九意识之智慧故，显现为五大并非错觉，乃是智慧之五大故。虚空不阻碍任何事物，如是为部族。地坚硬且不变异，故为金刚。水之体性柔软，且显现于任何处，故为珍宝。火光明且不间断，故为无量。风于任何处皆无有阻碍，故为事业。经文中亦说：“虚空令其显现，地则不动摇
English
From the very beginning, there is no perception of "tsang smre." As it is said in the 'Divisions of Categories': 'All without exception is emptiness.' It is not that earth and stones are without memory, but rather it is the clear light of non-conceptual self-awareness. As it is said in the 'Vajra Arrangement': 'The path of equality where center and edge are not perceived, having understood it as equal in oneness, free from the mind that seeks without an object, abandoning the extremes of acceptance and rejection, the state of being without abiding, because it is of one taste in the realm of Dharma-nature, there is no duality of knower and known. If one knows from the beginning and knows the Dharma, then there is no need to alter Dharma-nature from elsewhere.' The equality of conventional illusion: Here, it is wisdom as illusion, the very nature of delusion as illusion. Wisdom as illusion, in the nature of gods and goddesses, the nature of enlightenment is clear, and in the mandala of good and bad deities, it is not perceived as a way of arising. As it is said in the 'Divisions of Categories': 'The equality of conventional illusion is the conduct of gathering beings and bewitching their minds. All created things appear as illusion. All actions appear momentarily, yet they appear as the measure of all thoughts. All these are images, for they appear only as conceptualizations of form. The actor and the acted upon, there is appearance without existence and no thing exists. All exist like the moon in water. All appear but have no inherent nature.' The equality of the two truths being inseparable: When conventional things appear as good and bad, merely for the purpose of accomplishing meaning, there is no need to individually point out their respective lineages on that very self. Therefore, it cannot be shown to be like this, it is one's own Bodhicitta, which is nothing at all. On that, there is neither essence nor does it appear as anything. Essence is difficult to examine and indicate, and it is inexpressible. On that, neither acceptance nor rejection, neither great nor small, is perceived. This has been explained in detail before. The equality of the five great elements with the five Tathagatas: The five great elements themselves are self-awareness, because they are the wisdom of the ninth consciousness. The appearance as the five elements is not a delusion, because they are the five wisdom elements. Just as space does not obstruct anything, so is the family. Earth is solid and unchanging, therefore it is Vajra. Water is soft in nature and appears everywhere, therefore it is Jewel. Fire is clear and uninterrupted, therefore it is Infinite. Wind is unobstructed anywhere, therefore it is Action. It is also said in the scriptures: 'Space makes it appear, earth does not move.'
Chinese
金刚持。水是柔软滋润珍宝之源，火是光明照耀无边，风是无碍成就意义。如是说，五大种性从一到多中解脱，一也显现为五部。因此，五部和自性无二无别。那也不是从无变成有的。八识平等为五智，根本义的阿赖耶是众生的实有之本，一切法的真如是光明不分别的真如智。支分中说：非为分别阿赖耶，自咒的，无相是义之基，此乃法界之自性，是真如智。如是说。结合义的阿赖耶识，是习气二者的阿赖耶，共同阿赖耶是相的。自性本体清净之故，具有习气种子而未断除清净者，光明不分别如明镜。意的识，本来自证智，不舍弃行境而明显，于总和自的相不执著了知，是各别自证智。烦恼意的自性，如国王和孩子迷失财物一般，然于本来无二者未断除我执而清净是平等性。五根门对境各异，然自证觉性无有任何阻碍，无需寻觅即成就事业之智慧。如是本来现成，由道者观察而成就。对此迷惑者立即清净罪业，仅是阿赖耶转变为五智，如熊在树旁无意义之举，不可理喻。因为自性未见义，故从未说通达义。啊，平等性是，若问是否仅确定为五，暂时从相的五法方面安立为五，是主要或暂时，从义上观察相平等，则六道平等故六亦可，器情平等故二亦可，已超越言说，也无一。关于这些的理证，详见百十论。此处未列出。那么，是否仅限于玛哈瑜伽的见解呢？暂时是所欲的
English
Vajradhara. Water is the source of softness, moisture, and preciousness. Fire is bright, illuminating limitlessly. Wind is unobstructed, accomplishing meaning. Thus it is said, the five elements are liberated from one to many, and even one appears as five families. Therefore, the five families and the essence are non-different and inseparable. That is not something that has become from non-existence to existence. The equality of the eight consciousnesses as the five wisdoms is: the fundamental meaning of the Alaya is the real basis of all beings, the Suchness of all dharmas is the clear and non-conceptual Suchness Wisdom. In the branch it says: Not the conceptual Alaya, of the self-mantra, the formless is the basis of meaning, this is called the essence of Dharma, it is the Suchness Wisdom. Thus it appears. Combining the Alaya consciousness of meaning, is the Alaya of both habits, the common Alaya is of characteristics. Because of the purity of its own essence, those who are pure with the seeds of habits and have not been removed, clear and non-conceptual like a mirror. The consciousness of mind itself. From the beginning, the self-aware wisdom does not abandon the field of activity and becomes clear, without focusing on the general and specific characteristics, knowing, is the discriminating awareness wisdom. The nature of the afflicted mind, like a king and a child losing property, although similar, but in the original non-duality, not eliminating self-grasping, purity is equality. The five gates focus on different objects, but self-awareness is not hindered in any way, and the wisdom of accomplishing activities is achieved without searching. Like this, it is naturally clear from the beginning, and it is accomplished by the pathfinder's observation. Those who are confused about this immediately purify their sins, and the Alaya is transformed into the five wisdoms, like a bear's meaningless act by the tree, which is incomprehensible. Because the meaning of self-nature is not seen, it has never been said to understand the meaning. Oh, equality is, if you ask whether it is only determined as five, temporarily from the aspect of the five forms, it is established as five, which is the main or temporary, if you examine the equality of form from the meaning, then the six realms are equal, so six is also possible, the container and essence are equal, so two is also possible, it has transcended expression, and there is no one either. For the reasoning of these, see the Hundred and Ten Treatises in detail. It is not listed here. So, is it limited to the views of Maha Yoga? For the time being, it is the desired doctrine
Chinese
引用一致的观点，虽然观点各异，但秘密导师龙树和月称的观点汇集在一起。一切法都超越了菩提心，例如，如同装满水的宝瓶和金刚杵，他们认为无二的也是菩提心，数量上没有定数。为什么呢？因为觉性能以任何形式显现，而且众生的意愿各不相同。如此所示的本体即是佛。虽然观点各异，但我认为从唯一的真如本体中，功德的差别以任何形式显现，却无法被执取。那是怎样的呢？从无造作、离二的自性觉悟真如中，一切法都不是他者，聚集于此，也被称为大自在。其中没有好坏，所以也是平等性。它也显现为身、语、意。其中没有粗细之分，所以也是方便和智慧。无论如何观察，它都如是显现。那个意义是完全难以测度的，不可思议，不可言说，不可寻觅，深奥，非境，无因无缘，无自性，无造作，无为，无染污，无分别，无昼夜，无自他，也不是不存在，即使是微小的东西也无法看见。《金刚庄严经》中说：不平等和平等，没有佛也没有众生，没有目标也没有非目标，如此了解即是智者。觉与非觉是一种方式，如此了解即是胜者。心的自性是佛，佛的自性是众生，众生和佛是一体的，如此了解即是胜者的儿子。因此，被称为无二的真如。从那之中，身和智慧以任何形式显现。如此之义，即是证悟真谛。如何证悟呢？通过提问和回答。因为真如什么也不是，所以思虑无法在任何地方看见它。如果什么也看不见，那就是真正的看见。正如《金刚庄严经》所说：为了菩提而一无所获，如果看见了没有获得就是没有的意义，那就是获得的至高境界。又说：如此心见心，智慧的法性被赋予名称。无论何时都没有生灭，以前没有
English
Consistent views are cited, although the views differ, the views of the secret teacher Nagarjuna and Chandrakirti are gathered together. All dharmas are superior to Bodhicitta, for example, like a vase and vajra filled with water, they consider the non-dual to be Bodhicitta, which is not fixed in number. Why is that? Because awareness can appear in any form, and the desires of beings are different. Thus, the essence shown is the Buddha himself. Although the views differ, I measure that from the essence of the one Suchness, the distinctions of qualities appear in any form, but cannot be grasped. What is it like? From the unconditioned, non-dual self-awareness Suchness, all dharmas are not other, gathered there, it is also called the Great Self. In it there is no good or bad, so it is also equality. It also appears as body, speech, and mind. In it there is no distinction between subtle and coarse, so it is also skillful means and wisdom. However it is examined, it appears as such. That meaning is completely difficult to measure, inconceivable, inexpressible, unsearchable, profound, non-objective, without cause or condition, without essence, unconditioned, unmade, unpolluted, undifferentiated, without day or night, without self or other, and not even non-existent, even the smallest thing cannot be seen. The Vajra Ornamentation Sutra says: Not equal and equal, there is no Buddha and no sentient being, no object and no non-object, to know this is to be wise. Awareness and non-awareness are one way, to know this is to be victorious. The nature of mind is Buddha, the nature of Buddha is sentient beings, sentient beings and Buddha are one, to know this is the son of the victorious one. Therefore, it is called the non-dual Suchness. From that, body and wisdom appear in any form. Such a meaning is the very seeing of the truth. How is it seen? Through questioning and answering. Because Suchness is nothing, thought cannot see it anywhere. If nothing is seen, that is true seeing. As the Vajra Ornamentation Sutra says: For the sake of enlightenment, nothing is found, if seeing the absence of attainment is seeing the meaning of absence, that is the supreme state of attainment. Again, it says: Thus, if mind sees mind, the dharma nature of wisdom is given a name. At all times there is no birth or cessation, before there was no
Chinese
所见之义即为见。然亦未见任何事物。一切皆无自性。唯是心中之变动而已。若见如是之义，则无执着于名相之念。不见任何实在之物。如是说。又，不见之义，若显现于意之面前，则仅可说是显现。如是说，故可知。若于此认为有空为一，或见有空为一，则定是如见之见。定是过失。若问如是见真谛之人，此行境显现与否？答曰：以思自明觉显现故，不遮显现，亦无执着。亦无，亦不见常恒之物。于菩提心论中云：五大与五境，及诸根。生老病死等诸苦。形状与颜色，以及所有之相。此等乃迷惑众生之境，于见真谛者前不显现。如是说故。如是未得义之人，随逐言词之愚者中，有一类人说：密咒之如是性，是认为空性不生。譬如蜜蜂不识花粉，如是修习如是性，则自取灭亡。于不误之正道，甚为迷谬。若问此可否，密咒之如是性之自性，是不舍显现，刹那间可显现为天神与化身。汝欲从空性中显现吗？若欲显现，则空中之花，与兔角亦应理。此过失甚为重大。答复中说：于一无所有之中，心性亦不能显现。于无关之禅定中修习，于他人之境中无变动。如是说。故若不欲中观中观空尽，则于《入中论》中说：诸佛之空性，是必除一切见。何人见空性，彼则不可救。如是说。经中亦云：若误观空性，则慧浅者将毁灭。如是说故，当观何者，不应观何者。此处所观乃具足一切殊胜之空性。于不可得之中，无所畏惧，亦无执着。