English
Because this is the tantra that mainly shows the single wisdom of union, it is most reasonable and complete to establish it as distinct from the two parents. Third, the specific explanation of the unsurpassed tantra is divided into two parts: briefly explaining the general outline of the path, and elaborately explaining the actual path of practice. The first part is: Thus, all sentient beings dwell in the womb of the Tathagatagarbha's self-nature, which is the blueprint for all phenomena of samsara and nirvana. Therefore, by practicing the profound near path of Vajrayana, one can attain liberation in one lifetime, etc. As the master Nagarjuna said: 'Whatever becomes the cause of samsara, by practicing it, the pure itself is nirvana.' Therefore, from the perspective of the generation stage and completion stage explained in all the unsurpassed tantras, what is the key point to grasp? Generally speaking, even in the higher realms, it is not that there is absolutely no basis for practicing the six elements or the subtle nature of the three vajras of channels, winds, and bindus. However, the first basis for practicing secret mantra is the body of the desire realm, which has the manifest gross body with the five elements and six consciousnesses, especially human beings. The reason for this is that all the bases of appearance, such as the five aggregates, eighteen realms, and twelve ayatanas, are of the same taste with the three gross channels, bindus, and winds, and the elements with innate defilements. These are the nature of union ཨེ་ཝྃཿ (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning), non-dual with the wisdom of the four emptinesses and four appearances, and originally dwell in the essence of body, speech, and mind vajra. As it is said in the Tantra of the First Excellent One: 'Bindu is like the moon, semen is the body, divisible dust like the sun is speech, the letter A is dark, the mind is extremely good. The space element dwells in ཨེ་ (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning).' Therefore, by grasping the key point of the basis, one can accomplish from the basis. Through the generation stage, purify the channels and obtain the body adorned with marks and signs; through the completion stage, purify the winds and obtain the speech with sixty branches; through the path of union, purify the bindus and quickly generate the nature of the five wisdoms, that is, the qualities of the three mind vajras. This is the path of Vajrayana, therefore it is more excellent than other paths.
Chinese
第二，详细阐述修行的实际道路，分为两个方面：一是将俱生智作为基础，修持见、修、行、果四者；二是阐述将道之方便——成熟解脱及其支分融入修持的方法。第一，将俱生智作为基础，修持见、修、行、果四者：如此，以金刚乘的甚深近道修持之本体，即一切法之自性，心性，如来藏，自生智慧，本身即是身与智慧之体性，本自任运成就之大坛城。若能现量证悟并体验其自性，则能获得信心的加持，或于灌顶时认识其自性，或依靠串习生圆次第之缘起而生起。若以言语概念之境，或依靠二谛、显空等名相，则不能如实证悟。然进入无上瑜伽之道的闻思者，若未首先以闻思之见确定基之自性或实相，则仅凭念诵仪轨和修习生圆次第属于无上瑜伽，并不能使其成为无上瑜伽。因此，至关重要。因为一切无上瑜伽道之前行，一切不共之学皆需随之而行。因此，确立显有清净平等大智之见，乃一切见之顶峰，一切宗派之究竟，一切道之命脉。如何确立无上之见的宗风？依止上师之教言，略述自宗观点：如此，以名言之境的有法，即名言之见的见；以胜义之境的法性，即法性之见的见；以及确定二谛无别的境，即自证之见的见。此三者是总的一切见的遍及。然在此以不共之见确立之方式是：此三者将一切法确立为殊胜之谛，无别法身之自性。其中，以有法之见将殊胜之世俗谛，即一切显现，确立为身与智慧之坛城。
English
Second, elaborating on the actual path of practice, there are two aspects: first, taking the spontaneously arisen wisdom (俱生智) as the basis, practicing the four: view, meditation, conduct, and result; second, explaining how to integrate the means of the path—maturation and liberation with its branches—into practice. First, taking the spontaneously arisen wisdom as the basis, practicing the four: view, meditation, conduct, and result: Thus, the essence to be practiced through the profound near path of Vajrayana is the very nature of all phenomena, the mind-essence, the Tathagatagarbha, the spontaneously arisen wisdom itself, which exists as the great mandala spontaneously accomplished from the beginning in the essence of body and wisdom. To directly realize and experience its nature arises from obtaining the blessing of faith, recognizing its nature at the time of empowerment, or relying on the interdependent origination of familiarizing oneself with the generation and completion stages. However, if one makes it an object of verbal concepts or relies on terms such as the two truths or appearance and emptiness, one will not realize it as it is. Nevertheless, if those who have entered the path of highest yoga and engage in hearing and thinking do not first ascertain the nature of the ground or the reality with the view of hearing and thinking, then merely reciting rituals and practicing the generation and completion stages as belonging to the highest yoga will not make it so. Therefore, it is extremely important because it precedes all paths of the highest yoga, and all uncommon disciplines must follow it. Therefore, the mind that ascertains all appearances and existence as the great purity and equality is the pinnacle of all views, the ultimate of all tenets, and the lifeblood of all paths. How to establish the view of the supreme tradition? Relying on the teachings of the lamas, I will briefly explain according to my own tradition: Thus, the view of phenomena, which has the object of conventional reality, the view of the nature of reality, which has the object of ultimate reality, and the view of self-awareness, which has the object of ascertaining the inseparability of the two truths—these three are generally pervasive of all views. However, the way to establish it with the uncommon view here is that these three establish all phenomena as the supreme truth, the nature of the indivisible Dharmakaya. Among them, the view of phenomena establishes the supreme conventional truth, all appearances, as the mandala of body and wisdom.
Chinese
从而确定。以法性之见，胜过殊胜的胜义谛，即诸法之自性，所有如来之秘密宝藏，五果法与二界，即七宝，于无自性之界中平等了知。以自智之见，体验胜过殊胜之二谛无别大平等，于无境自明之方式中。因此，显密之见，衡量所量之法界，仅于确定离戏上无有差别。然法界见法之有境有差别，故见乃从有境之角度安立，故云差别甚大。又，密咒道者于入定时，获得无别真谛之显现，以及后得时生起定解之方式，二者皆胜于显宗道。不仅如此，密咒道中，初从闻思断除增益之时起，亦以轮涅一切法皆为清净大平等之自性而观之，故于见上不迷。因此，显现为集谛道谛与苦谛灭谛之体性，故烦恼解脱为智慧，痛苦解脱为大乐。因此，以因果无别而宣说，故亦获得果乘与金刚乘之名称。其中，首先，若以有法之见，以见将一切法皆成立为清净，则谓将显现成立为天神，烦恼成立为智慧。于承许外境者之前，若将显现成立为天神，则如今所显现之不清净事物，其真实状态乃是清净之天神与宫殿等之自性。譬如，一水，饿鬼见为脓血，而人与天神及持明者所见之方式，后者比前者更为清净。习气完全耗尽之佛陀，于如所有之所见中，寂灭一切净与不净之戏论，故一无所见。于如所有之所见中，极其清净之自显智慧坛城无量显现，故以一切障蔽皆清净之有境，彼为究竟之量，故彼所见即成立为境之真实状态。因此，一切显现皆
English
Thus establishing it. With the view of Dharmata, surpassing the ultimate truth, which is the nature of all dharmas, the secret treasury of all Tathagatas, the five fruition dharmas and the two realms, namely the seven treasures, equally knowing them in the realm of no-self-nature. With the view of self-awareness, experiencing the two truths that surpass the supreme as inseparable great equality, in the manner of objectless self-illumination. Therefore, the view of Sutra and Tantra, measuring the measurable Dharmadhatu, has no difference only in establishing the freedom from elaboration. However, there is a difference in the object of the way Dharmadhatu is seen, so the view must be established from the perspective of the object, hence it is said that the difference is very great. Moreover, the way the path of mantra obtains clear appearance of the meaning of inseparable truth in meditative equipoise, and the way certainty arises in post-meditation, both are superior to the path of Sutra. Moreover, in the path of mantra, even from the time of cutting off imputations through hearing and thinking, all phenomena of samsara and nirvana are viewed as the nature of pure great equality, so there is no delusion in the view. Therefore, since it appears as the essence of the truth of the origin and the truth of the path and the truth of the cessation of suffering, afflictions are liberated into wisdom and suffering is liberated into great bliss, it is taught as the inseparability of cause and effect, so the names of the Fruition Vehicle and the Vajra Vehicle are also obtained in meaning. Among them, first, if we assume that the view of the object is to establish all dharmas as pure, then it is said that appearances are established as deities and afflictions as wisdom. In the face of those who accept external objects, if appearances are established as deities, then all these impure-appearing objects are in reality the nature of pure deities and palaces, etc. For example, one water is seen as pus and blood by pretas, but the ways of seeing by humans, gods, and vidyadharas are purer and purer. Buddhas, whose habitual tendencies are completely exhausted, do not see anything in their suchness vision because all the elaborations of pure and impure are pacified. In their as-it-is vision, the immeasurable mandala of self-appearing wisdom, which is extremely pure, appears, so that object with all obscurations purified is the ultimate valid cognition, so what it sees is established as the actual state of the object. Therefore, all appearances are
Chinese
实际上，其状态是身和智慧的坛城。因为远离颠倒错乱的圣者们视其为清净。例如，就像没有眼疾的人将海螺视为白色一样。如果认为圣者所见是自显，所以不是现在这种不清净的显现，那么一般来说，由于没有在外境中成立共同的所见之物，所以一切不清净都是心的自显，一切清净都是智慧的自显，即使如此，也只是缘起的显现而已，没有差别。如舍利子见此佛土不清净，而梵天髻发者见其与他化自在天界相同般清净之时，世尊向坛城众展示此佛土的自性，当所有人都见到如同东方珍宝庄严的佛土般完全清净之时，世尊说：“我的佛土一直如此，只是你们看不见。”因此，在错乱的显现中，就像黄疸病人将海螺看成黄色一样，显现为不清净，但实际上，海螺颜色的状态是白色，所以是清净的。以有法之理，也能证悟一切法平等，因为知道一切在清净的自性中没有不平等。又，以胜义谛的量也能成立清净，即如被痛苦所包含的这些显现为不清净的法，其自性本来就是完全清净的，因为若在胜义谛中观察，一切都是不生的。空性与无别的显现成立为清净，因为在空性的自性中没有不清净。如果认为在空性的本体上既没有清净也没有不清净，所以显现不能成立为清净，那么，进一步通过成立具足一切殊胜相的空性与真谛无别的意义，就能成立。又，对于不承认共同所见之外境，而承认一切唯是心之显现的那些人来说，如果成立烦恼清净为智慧，那么，一切法唯是心之显现，对于凡夫是不清净的，对于道者是清净的，对于佛是极
English
Actually, its state is the mandala of body and wisdom. Because the noble ones, free from the defilements of perversion, see it as pure. For example, just as someone without eye disease sees a conch shell as white. If one thinks that what the noble ones see is self-appearance, so it is not this impure appearance now, then generally, since there is no common object of observation established in the external world, all impurities are the self-appearance of the mind, and all purities are the self-appearance of wisdom, even so, there is no difference in just the appearance of dependent origination. For example, when Shariputra saw this Buddha-field as impure, and Brahma with the hair knot saw it as pure, similar to the realm of Others' Emanations, the Blessed One showed the nature of this Buddha-field to all the mandalas. When everyone saw it as completely pure, like the eastern Buddha-field adorned with jewels, the Blessed One said, "My Buddha-field is always like this, but you do not see it." Therefore, in the appearance of delusion, just as a jaundiced person sees a conch shell as yellow, it appears as impure, but in reality, the state of the conch shell's color is white, so it is pure. By this reasoning of a subject, one can also realize that all dharmas are equal, because one knows that there is nothing unequal in the nature of purity. Also, the valid cognition of ultimate truth can also establish purity, that is, all these dharmas that are included by suffering and appear as impure, their nature is originally completely pure, because if examined in the ultimate truth, all are unborn. The appearance that is inseparable from emptiness is established as pure, because in the nature of emptiness there is no impurity. If one thinks that in the essence of emptiness there is neither purity nor impurity, so appearance cannot be established as pure, then it will be established by further establishing the meaning of emptiness endowed with all supreme aspects and inseparable from truth. Also, for those who do not accept external objects as a common object of observation, but accept that everything is only the appearance of the mind, if one establishes that afflictions are purified into wisdom, then, all dharmas are only the appearance of the mind, impure for ordinary beings, pure for those on the path, and extremely