English
End. Thus, by relying on the path of skillful means, awareness matures, and the inherent nature of wisdom is recognized. The union of skillful means and wisdom transforms contaminated bliss into uncontaminated bliss. By realizing the inherent wisdom, liberation is attained. As stated in the "Three Stages": "The Guru's intention and the timing of the winds, through the union of skillful means and merit, when the Mudra is endowed with qualities, experience the co-emergent reality. Therefore, it is taught as skillful means." And as stated in the "Condensed Meaning": "Like the playful bee and so forth, enter therein through the oral instruction of skillful means." Thus it is said. The extensive scriptures and oral instructions should be understood according to their respective contexts. To represent the meaning of the ground, path, and fruition, in the "Lamp of the All-Encompassing Awareness," the chapter on teaching the method of traversing the path and the path of skillful means is the eighteenth. Furthermore, there are three paths to liberation: Mahāyoga, Anuyoga, and the Great Perfection's path to liberation. The first, as stated in the "Stages of the Path": "The self-existing wisdom abides in its own nature, seeing it, entering into it are the four yogas, uninterruptedly cultivating it to ripen, the empowering Mudra spontaneously accomplished path, the manifested stages should be proclaimed." Thus, it shows that the ground wisdom abides in its own nature, and the path of realizing and becoming familiar with one's own nature, and the manifested fruition abiding in one's own nature. The first, as extensively shown in the ground stage, specifically shows the knowable as the three truths, namely the ultimate truth, the conventional truth, and the undifferentiated truth. The former, all phenomena are self-aware, free from the elaborations of enlightenment, unarisen, and appearances abide in the cause of their own nature. As stated in the "Extensive": "In all ten directions without exception, the great self-born pervades everywhere, that self-born is without substance, it is the cause of the Mudra of all." And as stated in the "Divination": "As the face changes without moving from the face, appearances abide in the cause of their own nature." And as stated in the "Stages of the Path": "Five supreme meanings, the realm of fruition wisdom, seven or three, therefore in the ultimate, like the wish-fulfilling tree and jewels, all of them abide in the cause of their own nature." Thus it is said. That, no matter how all phenomena appear, they do not go beyond the magical display of self-awareness, and from the beginning, they abide in the Dharmakaya of the Great Dharma. As stated in the "Lashen": "Self-awareness is the wisdom of the sun, dualistic objects and so on.
Chinese
因为是作者的缘故，不是除了神变之外的其他人，认为是掌握权力的国王。如是说。道次第中说，世间稳定与变动等等，显现本身没有自性，那本身就是大法身，自性自然如此安住。如是说。世俗是，一切法是觉性的神变本身，觉性显现为幻化的体性，在那样的体性中，五蕴、十八界和十二处本来就安住在胜利者的寂静中。广大论中说，外内情器的一切，自性坛城本来就安住。支分中说，金刚蕴的支分，被称为五圆满佛。如是说。道次第中说，五蕴、十八界和十二处等，作为基础圆满，手印不杂乱而清晰。如是说。拉善中说，神变境和心之理，也是方便和智慧的体性，蕴等等作为父母坛城，不是传承而是自性显现本身。如是说。无别是，心性离戏生灭本身，在世俗中显现为觉性幻化的体性，而显现的一切，在胜义中是离戏生灭的。这两者在词句上有先后，但在意义上没有差别。所显示的是自生智慧自显自解脱。广大论中说，一切从无根中产生，没有有和没有两种，胜义和世俗无有差别，无为本身显现有为。如是说。道次第中说，显现为境和识，也是自生智慧自显现，因果虽然显现却没有二，内外显现也是那样的。如是说。拉善中说，从无二菩提心的体性中，轮回的体性自己不存在。如是说。道有三种，即作为因的知之体性——见，作为缘的进入之体性——三摩地，以及作为状态之果的四种持明。第一是，证悟之方便，以及确定宗派的见解。前者是，以经文和口诀，以及密咒现量的量度，直接指示而证悟，以及以理确定而证悟。第一是，应当如空性时所说那样了知。第二是，与先前出现的五身相符之理的
English
Because it is the author, not someone other than the miraculous manifestation, it is considered the king who holds power. Thus it is said. In the Lamrim, it says, "The stability and movement of the world, etc., have no essence in appearance itself. That itself is the great Dharmakaya. Its nature naturally abides as such." Thus it is said. Conventional truth is that all dharmas are the miraculous manifestation of awareness itself, and awareness appears as the nature of illusion. In that nature, the five aggregates, eighteen realms, and twelve sources have always abided in the peace of the victorious ones. In the Extensive Treatise, it says, "In all external and internal containers and contents, the mandala of self-nature has always abided." And in the Chapter, it says, "The limbs of the Vajra Aggregate are known as the five complete Buddhas." Thus it is said. In the Lamrim, it says, "The aggregates, realms, and sources, etc., are complete as the basis, and the mudras are clear without being mixed." Thus it is said. In Lashen, it says, "The nature of the miraculous realm and mind is also the nature of skillful means and wisdom. The aggregates, etc., as the father and mother mandala, are not a lineage but the appearance of self-nature itself." Thus it is said. Non-duality is that the nature of mind, free from elaboration and without birth, appears as the nature of awareness and illusion in conventional truth, and all that appears is free from elaboration and without birth in ultimate truth. Although these two appear in sequence in words, they have no difference in meaning. What is shown is self-born wisdom, self-appearing, self-liberated. In the Extensive Treatise, it says, "Everything arises from the rootless. There is neither existence nor non-existence. Ultimate truth and conventional truth are inseparable. The unconditioned itself appears as the conditioned." Thus it is said. In the Lamrim, it says, "What appears as objects and consciousness is also self-born wisdom, self-appearing. Although cause and effect appear, there is no duality. External and internal appearances are also the same." Thus it is said. In Lashen, it says, "From the nature of non-dual Bodhicitta, the nature of samsara does not exist by itself." Thus it is said. There are three paths: the view, which is the nature of knowing as the cause; Samadhi, which is the nature of entering as the condition; and the four Vidyadharas, which are the results of the state. The first is the means of realization and the view of establishing the tenets. The former is to be directly introduced and realized by the measure of scripture and oral instructions, and the direct perception of mantra, and to be determined and realized by reason. The first is to be known as it is said in the context of emptiness. The second is the principle of conforming to the five bodies that appeared earlier.
Chinese
是因和词因。前者是：以法身之语的自性之因领悟，以报身之语的方式领悟无生之义，以化身之语的方式以表示领悟意义，以金刚身之语的方式以显空无别领悟，以化身之语的方式以梵音领悟。《道次第》中说：“对于具有证悟的智慧，种种事物是心的秘密咒语，因此是教证，显示了佛法之理。”等等，详细内容应在那里了解。词因有两种：不可分析的因和通过分析领悟的因。前者是：不带五种分别念，仅通过指示口诀就能领悟自显现无境，即不寻求分别念的执着，仅通过说出它就能见到它本身。通过分析领悟的是：词义不符之因和相符之因。前者是：因为是不共的什么也不是，所以确定因什么也不是等等。由此表明，因为什么都是，所以心法什么也不是。因此，因为不是一切就是一切，所以自然成就一切。等等。词义相符的是：《慧眼开启》中说：“量、圣教、正因，声音相符，意义不同之因。”因此，前者是：以密咒自身经典的因来证悟现量，后者是：与下部相同，声音相符，但意义不同，从而证悟现量。详细内容应如经典中所述了解。此外，《慧眼开启》中说：“以隐义、密意、口诀、论证，能见时机之二义。以事物、历史、论证，大自在者何须说。”因此，以隐义、密意、口诀之因，在时机成熟时进行介绍并实际证悟，以事物、历史之因，令人信服并实际介绍。确定宗派见地是：如上介绍并确定后，将上述三种真谛的意义纳入真如之中，现在显现的景象是觉性自显现，应观
English
It is the reason and the word reason. The former is: understanding with the self-nature reason of the speech of Dharmakaya, understanding the meaning of non-birth with the manner of the speech of Sambhogakaya, understanding the meaning with indication with the manner of the speech of Nirmanakaya, understanding with the inseparability of sound and emptiness with the manner of the speech of Vajra body, and understanding with Brahma's voice with the speech of Nirmanakaya. In the Lamrim, it says, "For the minds with realization, various things are the secret mantras of the mind, therefore it is scripture, showing the Dharma." etc. The details should be understood there. There are two kinds of word reasons: the reason that cannot be analyzed and the reason that is understood through analysis. The former is: without the five kinds of conceptual thoughts, only by instructing the oral instructions, one can understand the self-appearance without object, that is, without seeking the grasping of conceptual thoughts, one can see it by just saying it. What is understood by analysis is: the reason of inconsistent word and meaning and the reason of consistent word and meaning. The former is: because it is uncommon and nothing, so it is determined that the reason is nothing, etc. This shows that because everything is, the mind and Dharma are nothing. Therefore, because not everything is everything, everything is naturally accomplished. etc. What is consistent in word and meaning is: In "Opening the Eye of Wisdom", it says: "Validity, scripture, reason, sound consistent, meaning different reason." Therefore, the former is: to realize the present moment with the reason of the secret mantra's own scripture, and the latter is: the same as the lower part, the sound is consistent, but the meaning is different, so as to realize the present moment. The details should be understood as in the scriptures. In addition, "Opening the Eye of Wisdom" says: "With hidden meaning, secret intention, oral instruction, and argument, one can see the two meanings of the occasion. With things, history, and argument, what need is there to say about the great sovereign." Therefore, with the reason of hidden meaning, secret intention, and oral instruction, introduce and actually realize when the time is ripe, and with the reason of things and history, make people believe and actually introduce. Establishing the view of the established sect is: after introducing and determining as above, the meaning of the above three truths is included in Suchness, and the current appearance is the self-appearance of awareness, and should be viewed.
Chinese
由于无有能见者而证悟无境自明，区分了迷乱和遮蔽的对境，不混淆真如而心领神会，无有怀疑和犹豫而具有定解。在《开眼》中说：“无境自明之体验，仅是安立为‘见’之名。”又如《道次第》中说：“离能取所取之自明，以无对境之方式显现。”又说：“义和有情无分别明，自生智慧一切知。”又说：“自明现量离对境，自明三离不动摇，确定无疑而作决定，闻思所作达究竟。”如是说。无有能见所见而证悟诸法为觉性自明，这是“见”的定义成立，在《开眼》中说：“因此见和能见者，诸法皆为自觉自显现，如镜子般的体性，以无分别之明而成立定义。”如是说。这样一来，由于证悟诸法为心性自显现，通达了诸法总相和自相，从原始未成佛到成佛之间，区分并心领神会。在《道次第》中说：“虽然主要宣说见，但实际上智慧皆平等，如同珍贵的商队首领，须在此了知原始和最终的差别。”如是说。这样一来，在有漏的情况下，法性的自相是否现量见到呢？有理解、区分和考察见与不见。前者是，法性总相的特征是空性和无我，自相的特征是见到无境自明。如是说。第二是，总相和自相是有的，能起作用的是自相，不能起作用的是总相，明亮的是自相，不明显的是总相，相续断绝的是自相，不间断的是总相的特征。第三是，认为没有见到和认为见到了。前者是，在有漏的情况下，如果见到法性自相，则会出现与经、诀窍和理证三者相违的过失，经中说：“第三地进入密咒的自性。”诀窍是，在《义聚》中说：“这些是有漏的禅定，不可见无二无别离境之体性。”如是说。理证是，在有漏的情况下