English
If there is not, if one must focus on the unreal, one will not fixate on the truly established. Why would one not fixate on the unreal? If one fixates, whether one fixates on something real or unreal, one does not transcend conceptual thought. For example, when thinking of a rabbit as hornless, although there is no conceptual thought grasping the rabbit's horn, there is conceptual thought grasping the absence of a horn. Therefore, there is no way to reverse conceptual thought that has the unreal as its object. If that is absent, even if one does not grasp true establishment, how can the conceptual thoughts of all phenomena, such as vases, be reversed? There is no way to reverse them. Therefore, whether it is negating or affirming conceptual thought, one does not transcend conceptual thought. Non-conceptual wisdom is neither negating nor affirming conceptual thought; it does not conceptualize anything at all. Some say: Non-conceptual wisdom is characterized as negating conceptual thought because it is free from elaboration. They think it is a conceptual thought that negates elaboration and a conceptual thought that establishes freedom from elaboration. If one thinks that freedom from elaboration means that all elaborations have been negated, how can there be such an apprehension? If there is, then elaboration has not yet been negated, so it is not freedom from elaboration. Therefore, although one must say that non-conceptual wisdom directly realizes the Dharmadhatu, ultimate truth, the nature of reality, and emptiness, it is not the ultimate truth and emptiness that are part of the two truths distinguished by the nominalists, because that is merely emptiness, and if one conceptualizes it, it is negating conceptual thought. The emptiness that is the union of the two truths, possessing all supreme aspects, is the ultimate Dharmadhatu and emptiness, the object known by each individual's own awareness. When that is realized, the object to be realized is the Dharmadhatu, and the realizing agent is wisdom, distinguished only by terminology, but in reality, there is not even the slightest difference. The characteristic of consciousness is the clarity and awareness that is the nature of conceptual thought. The characteristic of wisdom is the clear light that is the nature of non-conceptual awareness of reality as it is. The nature of consciousness is wisdom. The ultimate wisdom that completely purifies the two obscurations along with their imprints is the characteristic of a Buddha. From the perspective of seeing the nature of that wisdom, it is called the wisdom that knows reality as it is (藏文：ཇི་ལྟ་བ་མཁྱེན་པའི་ཡེ་ཤེས་，梵文天城体：yathāvad jñāna，梵文罗马拟音：yathāvad jñāna，汉语字面意思：如所有智), and from the perspective of seeing all phenomena, it is called the wisdom that knows reality as far as it extends (藏文：ཇི་སྙེད་པའི་ཡེ་ཤེས་，梵文天城体：yāvatā jñāna，梵文罗马拟音：yāvatā jñāna，汉语字面意思：尽所有智), named by way of reversal, but the essence is the single wisdom that knows all aspects, without any difference, seeing the ultimate reality that is the union of the two truths.
Chinese
是地的智慧。因此，有法性的八识聚和，其自性法性的智慧二者，不应承许为一或异。如《解深密经》所说：“行蕴界与胜义之体性，是一与异皆离之体性，若于一与异中有所分别，彼等即是误入歧途之见。”正如龙钦饶绛所说。因此，名言上二者并非一体，仅仅了悟心并不能了悟心的法性智慧，以及有法性和法性等等。胜义上并非他体，因为心的自性是智慧，证悟智慧之时，心也无法观见与智慧是他体，证悟智慧时，心自然显现为自解脱等等。因此，此要点至关重要。如此分析，法性义的光明，其自身安住之状态，如虚空般遍布于佛与众生，然而，对于具有八识聚各自相续的各个补特伽罗的心之法性，在个别分割的显现上，如同瓶中之虚空般显现为局限。因此，虽然有显现为其各自的基、道、果，但实际上，从法性遍在的大本体中显现之外，没有任何成立为各自分离的。因此，对于被虚假错乱显现所迷惑的众生来说，一人解脱并不需要全部解脱，一人迷惑也不需要全部迷惑。然而，所有迷惑与解脱都同样且无差别地从原始基界的状态中产生。因此，必须将原始法性自性清净置于主导地位，并安立为本来成佛，因为从证悟轮回涅槃平等性中产生了佛。因此，所有抉择因果乘深道的方法，都是在抉择法性本身之后，如此修习才能获得究竟的果位。因此，金刚乘的所有宗派，都是以法性的理智为主导。不仅如此，中观之道也是通过证悟法性来修习，而不是以法性有二取相为主导，通过修习它才能获得解脱，这是佛陀所说的因和
English
It is the wisdom of the ground. Therefore, the eight consciousness aggregates that possess characteristics, and the wisdom of their inherent nature, the dharmata, should not be affirmed as either one or different. As stated in the Explication of Intentions Sutra: "The realm of formations and the nature of ultimate reality are of a nature that is free from one and different. Those who conceive of them as one or different have entered into a distorted view." This is as Longchen Rabjam has stated according to the quote. Therefore, nominally, these two are not the same, as merely realizing the mind does not mean realizing the wisdom of the mind's dharmata, and because there are things like the possessor of characteristics and the dharmata. Ultimately, they are not different, because the nature of the mind is wisdom. When wisdom is realized, the mind is not seen as separate from it, and when wisdom is realized, the mind naturally appears as self-liberated, and so on. Therefore, this point is crucial. When examined in this way, the luminosity of the meaning of dharmata, its own state of being, pervades beings and buddhas like the sky. However, for the dharmata of the mind of each individual who possesses the continuum of each of the eight consciousness aggregates, it appears as limited, like the sky in a vase, in the appearance of being separately divided. Therefore, although there are appearances as its respective ground, path, and fruit, in reality, nothing is established as separate from the appearance arising from the great all-pervading essence of dharmata. Therefore, for sentient beings who are labeled by the adventitious deluded appearances, the liberation of one does not necessarily mean the liberation of all, and the delusion of one does not necessarily mean the delusion of all. However, all delusion and liberation are the same and without difference in that they arise from the state of the primordial ground. Therefore, one must place the primordial dharmata, the naturally pure essence, in a position of authority and establish it as primordially enlightened, because the buddhas arise from the realization of the equality of samsara and nirvana. Therefore, all the profound methods of establishing the path of cause and effect are established by establishing the dharmata itself. By meditating in this way, one attains the ultimate fruit. Therefore, all the tenets of Vajrayana are based on the reasoning of dharmata. Moreover, the Middle Way also realizes dharmata and meditates on it. It is not by empowering the dualistic appearances of the possessor of characteristics and meditating on them that one becomes liberated, as the Buddha said regarding cause and
Chinese
任何果乘都没有宣说。如果按照这种方式，从胜义谛的角度来看，就承认显现和存在本来就是佛，并且应该这样修习。但是，如果从显现和名言的角度来看，大圆满认为，可以通过智慧来区分三种：作为基础的成佛之因、修习道时的阶段，以及究竟圆满的果。大圆满的教义也承认，通过彻却的五道和妥噶的四相圆满而证得佛果。由于从显现的角度来看，绝不认为在道未圆满时就能成佛。如果区分这两者，就能消除对因果乘难以理解之处的疑惑，从而毫不动摇地生起定解之光明。因此，这种区分非常重要。此外，对于“即使只修习不与中观相关的金刚乘，也无法获得解脱”的说法进行考察。金刚乘中宣说了方便解脱二道。如果通过证悟解脱道的二无我仍然无法解脱，那么中观也是一样，因为在意义上没有差别。如果说“那是中观的”，那么在中观中宣说的人无我就变成了声闻乘的，因为如果不能证悟人无我就无法从轮回中解脱。因此，如果不与声闻乘的宗义相关联，那么中观之道也同样没有解脱。所以，请说，如果声闻乘的宗义不是先决条件，那么更高的金刚乘就没有解脱之道。如果认为中观之道不仅宣说了人无我，而且还详细地阐述了法无我，因此不需要依赖声闻乘，那么如果金刚乘中有以大乐为特点的具一切最胜相之空性，那还用说中观的吗？此外，如果从方便道的角度来看，以密咒甚深方便所引导的俱生智慧，本身就是胜过中观所说的无分别智慧的殊胜智慧，那么它怎么会仅仅是止观，而不能理解中观的见解和胜观呢？仅仅是成就止观的甚深方便才是金刚乘的特点。
English
No Fruition Vehicle whatsoever has been taught. If, in that way, one takes it from the perspective of the ultimate reality, one acknowledges that appearance and existence are primordially enlightened, and one must meditate in that way. However, if one takes it from the perspective of appearance and convention, the Great Perfection asserts that one can distinguish with wisdom three aspects: the potential for enlightenment as the ground, the occasion of practicing the path, and the result of perfect purification. The Great Perfection's teachings also acknowledge that one attains Buddhahood after the five paths of Trekchö and the four visions of Tögal have been perfected. Since, from the perspective of appearance, it is never accepted that Buddhahood can be attained without perfecting the path, if one distinguishes these two, the darkness of doubt will be cleared from those places that are difficult to understand in any of the causal or resultant vehicles, and the light of certainty will arise without fail. Therefore, this distinction is extremely important. Furthermore, examine the statement that "even if one practices only the Vajra Vehicle, which is unrelated to Madhyamaka, one will not attain liberation." In the Vajra Vehicle, both the path of means and the path of liberation are taught. If one does not become liberated by realizing the two selflessnesses of the path of liberation, then it is the same for Madhyamaka, because there is no difference in meaning. If one says, "That is Madhyamaka's," then the selflessness of the person taught in Madhyamaka becomes that of the Hearers, because if one does not realize the selflessness of the person, one will not be liberated from samsara. Therefore, if one is not related to the tenets of the Hearers, then there is no liberation on the path of Madhyamaka either. Therefore, say that if the tenets of the Hearers are not a prerequisite, then there is no path to liberation in the higher Vajra Vehicle. If one thinks that the path of Madhyamaka not only speaks of the selflessness of the person, but also extensively explains the selflessness of phenomena, so there is no need to rely on that of the Hearers, then if the Vajra Vehicle has the emptiness of all supreme aspects distinguished by great bliss, what need is there to speak of that of Madhyamaka? Furthermore, if one takes it from the perspective of the path of means, that co-emergent wisdom guided by the profound means of mantra itself is a special wisdom that is superior in means to the non-conceptual wisdom taught in Madhyamaka, then how can it be merely calm abiding and not comprehend the view of Madhyamaka and insight? Merely the profound means of accomplishing calm abiding is the distinguishing feature of the Vajra Vehicle.
Chinese
如果为了生起胜观需要中观的道作为助伴，那么密咒的止住虽然仅仅能够生起意像，但是意像的等持生起的程度会变成金刚乘的快速道。不是意像的其他止住如何快速生起？在金刚乘中，由种姓决定，除了密咒中所说的方便外，风融入中脉，融化正直的智慧仅仅是心安住，因为什么原因不能够见到事物的本性？因此，那样的规矩是说话者自己与自己的意愿相结合而新创立的宗派能够做到，除此之外不要那样认为，因为佛陀亲自授记的具种姓文殊名称没有那样说。如何在那样的摄略续中说，具有普拉帕（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）自性的，大手印本身是具有一切相、一切殊胜、特殊的，胜过五蕴分别的空性的密咒的特点，三有微尘非色于此是为识，如是识亦无，佛陀智慧不住于何处之语，将成为佛陀的教导。谁是那些不变化和分离的人们，执取空性并视为空性者。因此，主尊所说的那些不变的俱生身乐是密咒乘所宣说的。这样就知道了。除了大乐所特别指出的空性智慧外，不需要其他任何中观的观察，因为那本身就是无分别智慧的本体。也正是如此，五蕴分别空性，如水树般无有心要，具有一切相的殊胜空性，与此不同。等等这样说了，无边无际。如果文殊和金刚手金刚藏等需要观点一致，那么通过与他们的教证相符也能知道，而且也没有与佛陀的教言相违背的菩萨，如果假设有，那么无论宣说者是谁，都值得考察，不能仅仅相信他的话语。因此，金刚乘不需要依赖经部等其他的道，不仅如此，而且是胜过经部等的殊胜快速无上道。