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I said it dwells in the self-nature of the Dharmadhatu. So forth. If we divide that essence from the perspective of the dependent and the depended, the Ornament of Sutras says: Self-nature and growth, they are the dependent and the depended, existence and non-existence of self-nature and qualities, should be known for the sake of liberation. Therefore, the aspect of the emptiness of the Dharmadhatu is the separation cause of the Dharmakaya Svabhavikakaya, just as a treasure of jewels becomes the basis for the arising of desired needs, it opens the door for the manifestation of form and wisdom, therefore it is the self-nature abiding lineage. The aspect of the wisdom light that arises from that is the separation cause of the two Rupakayas, just as a fruit-bearing tree grows, by the power of freedom from obstacles, the qualities that one possesses will surely manifest, therefore it is the lineage of growth. Likewise, in the Uttaratantra, it says: Like a treasure and a fruit tree, know that lineage to be of two kinds, the beginningless self-nature abiding, and the perfectly attained supreme one. From these two lineages, one desires to attain the three bodies of the Buddha, the first is the first body, the second is the latter two. So forth. If we divide from the perspective of the state, the nature of reality is impartial and all-pervasive, therefore there is no division from its own side, but depending on the three states of the sentient being who possesses this nature, the impure, the impure-pure, and the extremely pure, there are three names: impure, impure-pure, and extremely pure, in order they are sentient beings, Bodhisattvas, and Tathagatas. So forth. Similarly, the essence of the Dharmadhatu has no good or bad, but depending on the way of awakening, there are the lineages of the three vehicles, and depending on the order of realizing the pure aspects, the distinctions of the four assemblies of noble ones are shown, just as a vessel appears good or bad, but the space inside has no good or bad. Likewise, in that, it says: The form of the body is inferior, intermediate, and superior, like space. Therefore it is said. Thus, after briefly explaining the element to be purified, the second aspect is to explain the ultimate result, as the Dharmadhatu Stotra says: Just as a lamp inside a vase, cannot be seen outside, likewise this self-nature of the Dharmadhatu, the light does not shine in Samsara. When that vase is broken, it can be seen everywhere, when with the Samadhi Vajra, obstruc
Chinese
如是彻底摧毁。 彼时虚空至极明。正如以上所说，所净为法性之光彩，所净之垢与轮回之法相合，从中生起能净道之相，由此成为清净所净之垢的对治。此处就究竟果位而言，以三戒之路的精髓，即持明咒乘之道，通过成熟和解脱二者清净了界之垢染，如实显现了基，在达到究竟之时，果之殊胜圆满具足，即具有三大特征：断除二障及其习气，完全清净之身是为大断；无余明见所知之轮的智慧是为大悟；以此威力，恒常、遍及、任运成就一切有情之利益是为大心。如《现观庄严论》所说：有情皆殊胜，即心与，断与悟及三者，三大自生性，当知此所为。如是成就者，即是诸佛之总集，身三身与五智无二无别的自性，大金刚持。其中，三身是指：通达一切法无相，远离一切戏论之智慧，显现自性清净之部分是为法身；以究竟的刹那清净为特点，以极度清净之智慧，照见一切法清净之显现无量无边之部分是为报身；于彼所具之功德，能于所化众生之异相中，示现身与事业之幻化，其慈悲与能力之智慧之部分是为化身，此为以自续所摄之三身。彼二智由所化众生之心清净与愿力之因缘聚合，于他显现之报身与化身，如水中月影般显现。如《宝性论》云：犹如琉璃清净地，天主身之影像现，如是众生清净心，能仁之身影像现。五智是：极度清净，离戏论之智慧是为法界智。以此一切法
English
Like that, completely destroyed. At that time, the ultimate limit of the sky is clear. As it is said above, what is to be purified is the radiance of the Dharma-nature, and the defilements to be purified combine with the Dharma of Samsara, from which the aspect of the purifying path arises, and thus it becomes the antidote that purifies the defilements to be purified. Here, in terms of the ultimate result, the essence of the path of the three vows, that is, the path of mantra holding awareness, through the two, maturation and liberation, purifies the defilements of the elements, and the basis is manifested as it is. When the ultimate is reached, the supreme perfection of the result is complete, which is characterized by the three great features: the body that completely purifies the two obscurations and their imprints is the great abandonment; the wisdom that clearly sees the entire mandala of knowable things is the great realization; and by this power, the benefit of all sentient beings is constantly, universally, and spontaneously accomplished is the great mind. As it is said in the Ornament of Clear Realization: Sentient beings are all supreme, that is, mind and, abandonment and realization and the three, the self-arising nature of the three great ones, this should be known as the purpose. One who has achieved thus is the embodiment of all Buddhas, the nature of the three bodies and five wisdoms inseparable, the Great Vajradhara. Among them, the three bodies are: the part of the Dharmakaya is the wisdom that understands all dharmas as without characteristics and is free from all elaborations, manifesting the pure nature of self-nature; the part of the Sambhogakaya is characterized by the ultimate moment of purity, and with extremely pure wisdom, sees the pure appearance of all dharmas as infinite; the part of the Nirmanakaya is the wisdom of compassion and ability that can show the illusion of body and activity in the different appearances of the beings to be tamed, which is the three bodies gathered by one's own continuum. These two wisdoms, from the purification of the minds of the beings to be tamed and the aggregation of the causes of aspiration, the Sambhogakaya and Nirmanakaya that appear to others appear like reflections of the moon in water. As it is said in the Uttaratantra: Just as in a pure beryl ground, the image of the body of the lord of gods appears, so in the pure ground of the minds of beings, the image of the body of the Lord of Sages appears. The five wisdoms are: the wisdom of the Dharmadhatu, which is extremely pure and free from elaboration. With this, all dharmas
Chinese
能明了且无分别地观照的部分是如镜智。像这样，对于所观照的一切法平等地证悟是平等性智。本体空性不曾动摇，却能无杂地了知一切有法是妙观察智。对于一切有情平等地进入的无缘大悲，为了成办利他事业毫无阻碍的缘故，是成所作智。因此，希求无上菩提的人们，以圆满的意乐必定能获得究竟的果位，那就是圆满正等觉。正如将要阐述的那样，这必须依靠无上密咒的唯一道路来成就。第二部分有四点：确定唯一趋入的道路；阐述一切解脱道如何归摄于九乘；论证三种根器各自进入密咒道；虽然由于智慧的差异，进入密咒道的方式有很多不同，但在此不作阐述。第一部分有三点：阐述不依赖密咒道本身就无法获得究竟的果位；阐述其他一切乘如何成为它的道路的阶梯；由此成立密咒道是唯一趋入的道路。第一点是：虽然甚深广大的佛法之门无数，但若不依止殊胜的大密成熟解脱道，就无法获得圆满正等觉，这是圆满正等觉所说的。也就是说，虽然显现了无数能阐释甚深如其所有和广大如其所量的法门，但不依止大密金刚乘的成熟解脱的殊胜道就无法获得究竟的果位圆满正等觉。为什么呢？因为仅仅断除束缚轮回的细微分别念还不够。如《龙猛菩提心释》中说：即使布施头和手足等，由于显现不净，也无法获得菩提果。如是说，如果需要断除所有三现或迁变的障碍，那么，由于般若波罗蜜多乘中没有阐述断除这些障碍的方法，因此，《秘密藏续》中说：六道世界的十方，过去和现在所出现的，所有诸佛的坛城，依靠修持而任运成就五身。第二点是：只要心识的行境没有穷尽，无数乘的
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The aspect of seeing clearly and without conceptualization is the Mirror-like Wisdom. Likewise, realizing all phenomena seen in this way as equal is the Wisdom of Equality. While the essence of emptiness remains unmoved, knowing all phenomena distinctly is the Discriminating Wisdom. The great compassion that enters equally into all sentient beings, being unimpeded in accomplishing the welfare of beings, is the Accomplishing Wisdom. Therefore, those who seek the unsurpassed enlightenment are certain to attain the ultimate result with complete intention, which is the one and only perfect Buddha. As will be explained, this must be accomplished through the unique path of the unsurpassable Secret Mantra. Secondly, there are four points: Identifying the single path to be traversed; explaining how all paths of liberation are included in the nine vehicles; establishing that the three types of individuals each enter the path of mantra; and showing that although there are many different ways to enter the path of mantra due to differences in intelligence, they are not to be discussed here. Firstly, there are three points: Showing that the ultimate result cannot be obtained without relying on the path of mantra itself; explaining how all other vehicles serve as stepping stones to that path; and thereby establishing that the path of mantra is the single path to be traversed. The first point is: Although there are countless profound and vast Dharma gates, the perfect Buddha said that the perfect Buddha cannot be attained without relying on the supreme path of maturation and liberation of the Great Secret. That is to say, although countless Dharma doors appear that explain the profound as it is and the vast as it extends, the ultimate result, the perfect Buddha, cannot be attained without relying on the supreme path of maturation and liberation of the Great Secret Vajrayana. Why? Because it is not enough to merely abandon the subtle conceptualizations that bind one to samsara. As it is said in the *Nagarjuna's Commentary on the Bodhicitta*: Even if one gives away heads, hands, and feet, one will not attain the fruit of enlightenment because appearances are impure. As such, if one needs to abandon all three appearances or the obscurations of transference, since the path for abandoning these is not explained in the Paramita Vehicle, therefore, it is said in the *Guhyagarbha Tantra*: In the ten directions of the six realms, all the mandalas of the Buddhas that have appeared in the past and present are completely perfected with the five bodies through practice. The second point is: As long as the activity of the mind is not exhausted, the countless vehicles of
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数量没有穷尽。是将引导至唯一道路上的垫脚石，各自具有与其相应的果实及更高的目标。正如《楞伽经》所说：只要心还在流转，就没有到达乘的尽头。虽然暂时安立了多种乘，但这是为了方便引导那些需要以不同方式调伏的众生，最终将他们引导至诸佛唯一的道路——至上的金刚乘，仅仅是作为垫脚石而宣说的。这些作为垫脚石的乘，虽然各自能够获得与其相应的果实，但这还不够，因为还需要更高的目标。正如《心髓》所说：安置不同地，也是为了通往秘密的心髓之路。以及《妙法白莲经》所说：诸仙人宣说三种乘，导师们善于方便，乘唯一，没有二，为了调伏而宣说三种乘。与此相似，调伏的意义正如《楞伽经》所说：为那些在轮回道路上疲惫的人们，是为了休息，而不是最终目的。因此，这仅仅是为了暂时休息。第三，即使获得了各自乘的解脱，如果没有进入唯一乘的道路，又如何能获得果实呢？也就是说，声闻、独觉、菩萨以及克里亚瑜伽的各个乘，虽然各自能够从与其不相符的轮回和二边等中获得解脱的涅槃果实，但仍然需要进入唯一的至上乘，因为这是从圆满正等觉的密咒至上乘中产生的。因此，如果没有进入那里，又怎么能获得最终的果实呢？根本没有。正如《文殊幻化网》所说：从三种乘的解脱中，安住于唯一乘的果实中。以及《真实义亲近》中所说：声闻乘本身不是乘，独觉也不是胜者的地位。殊胜的金刚乘才是胜者的乘，它又分为中间和最后的乘。因此，舍弃无上乘，就无法获得所期望的无上菩提。第二，这里按照大圆满的宗
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Numbers are endless. It is a stepping stone to guide to the one path. Each has its own corresponding fruit and higher goals. As the Lankavatara Sutra says: As long as the mind is still flowing, there is no end to the vehicle. Although various vehicles are temporarily established, it is to facilitate the guidance of those who need to be subdued in different ways, and ultimately guide them to the one path of all Buddhas—the supreme Vajrayana, which is only said to be a stepping stone. Although these vehicles as stepping stones can each obtain their corresponding fruits, this is not enough, because there is still a higher goal. As the Essence says: The arrangement of different grounds is also the path to the secret essence. And as the Lotus Sutra says: The sages teach the three vehicles, the guides are skilled in means, the vehicle is one, not two, and the three vehicles are taught for the purpose of taming. Similar to this, the meaning of taming is as the Lankavatara Sutra says: For those who are tired on the road of samsara, it is for rest, not the ultimate purpose. Therefore, this is only for temporary rest. Third, even if one obtains the liberation of each vehicle, how can one obtain the fruit if one does not enter the path of the one vehicle? That is to say, although each vehicle of Shravaka, Pratyekabuddha, Bodhisattva, and Kriya Yoga can obtain the fruit of Nirvana that is liberated from the incompatible cycle of samsara and the two extremes, it is still necessary to enter the only supreme vehicle, because it arises from the supreme vehicle of the perfect and complete enlightenment mantra. Therefore, if you don't enter there, how can you get the final fruit? There is none at all. As Manjushri Maya Net says: From the liberation of the three vehicles, dwell in the fruit of the one vehicle. And as the Meaningful Closeness says: The Shravaka vehicle itself is not a vehicle, and the Pratyekabuddha is not the position of the victor. The glorious Vajrayana is the vehicle of the victor, and it is divided into the middle and the last vehicle. Therefore, abandoning the supreme vehicle will not lead to the attainment of the desired supreme Bodhi. Second, here according to the Dzogchen tradition.