English
Sa. It is desired to be liberated in three lifetimes. Thus it is said. Furthermore, in the practice of Yoga, there arise two kinds of distinctions: common and special. In terms of what is common with the Bodhisattvacaryāvatāra, as it is said in the Rangshar: "The deity and the yogi themselves are also regarded as brothers and friends." Thus, in the essential instructions of the Zur tradition, it is as mentioned in the essential points of Yoga practice. In terms of the special Yoga, when meditating on oneself as the deity's Yoga, the wisdom being is invoked and absorbed, making it non-dual. As it is said in the Vajra Origin: "In the state of non-duality of the Dharmadhatu, take the supreme and excellent siddhi." Thus it is said. Fourth, the practice of the Anuttarayoga Tantra is as follows: Teacher Yeshe Drakpa said: "The perfect benefit of others is the Buddha's, the main fruit, I think." Thus, for those individuals who enter the gate of Secret Mantra, the main goal to be sought is the perfect benefit of others. Its basis is the perfect benefit of oneself. Thus, the enlightenment that perfects both benefits is the continuum of the fruit to be attained. To manifest it also depends on the complete accumulation of the proximate cause and the accompanying conditions. In terms of the former, the basis or the continuum of the cause is established. In terms of the latter, the continuum of the method or the path is established. As it is said in the latter part of the Guhyagarbha Tantra: "The continuum is said to be continuous, from method and cause comes the fruit." And also in the latter part of the Guhyasamaja Tantra: "The continuum is called continuous, this continuity changes into three aspects: the basis and its nature, and the excellent distinction that cannot be taken away. Nature is the cause, the basis is called the method, likewise, what cannot be taken away is the fruit, the three summarize the meaning of the continuum." Therefore, the nature of mind, the Tathagatagarbha, which is naturally pure, is the basis for purifying defilements. Through the action of realization and non-realization, it becomes the basis or cause of both Samsara and Nirvana, and because it is continuously unchanging in nature, it is called the basis or the continuum of the cause. For this, the categories of names are: the reality by the meaning of no bondage or liberation, the essence of the Sugata because the qualities of the fruit are originally complete in the ground, the emptiness of the nature of mind.
Chinese
虽然地法身和显现中圆满具备了色身的功德，但如果没有从垢染中解脱，就不会成佛，因此自性住种姓和，界和，垢染等同于如来藏。虽然与垢染相关联，但由于没有沾染自己的本性，因此被赋予自性清净或菩提等等名称。特别是，在这个密咒乘中，在外续中，有自我的真如，以及无始无终的菩提心等等。在内续中，嘛哈瑜伽认为自明觉菩提心是超越真假无别行境的，或者真假无别殊胜的法身大乐。阿努瑜伽认为，虚空和智慧无二之子大乐是菩提心坛城的根本。阿底瑜伽认为，光明菩提心是空明无灭的实相，本来就安住于具足三种智慧之中。此外，在无上续部中说，有情众生的心间，在法界宫殿中，作为因续的所依，在五种清净物中央安住着，心性光明法身菩提心。五大元素连同心识的六种清净物，也以二二融入一体的方式，以极其微细的三门，从原始以来就安住于金刚不坏三怙主的天性之中。如《幻化金刚》中说：有情心间所安住，自生无漏智慧身，不坏明点大乐性，如虚空般遍一切，不住法身之自性。又如《小品自住》中说：不坏智慧明点者，身语意之金刚主，远离一与多等相，不可用各种显现比。又如《自显》中说：身体遍布大智慧，如麻籽中之油般，身体的光彩和光泽，被智慧的湿润所遍布。又如《二观察》中说：身体安住大智慧，完全舍弃诸分别，是遍布一切事物者，身安住于非身生。因此，心的自性光明也具有四种特点：具有与刹土、身和智慧等果法相符的特点，自性大乐，没有间断，法。
English
Although the qualities of the Form Body are fully present in the Dharmakaya and appearances, one will not become a Buddha without being liberated from defilements. Therefore, the naturally abiding lineage, elements, and defilements are the same as the Tathagatagarbha. Although related to defilements, it is given names such as naturally pure or Bodhi because it has not been stained by its own essence. In particular, in this Mantra Vehicle, in the outer tantras, there is the Suchness of self, and the Bodhicitta without beginning or end, and so on. In the inner tantras, Mahayoga considers self-awareness, the Bodhicitta, to be beyond the realm of truth and falsehood, or the great bliss of the Dharmakaya, which is the ultimate truth without distinction. Anuyoga considers the son of indivisible space and wisdom, the great bliss, to be the root mandala of Bodhicitta. Atiyoga considers the clear light Bodhicitta to be the nature of emptiness and clarity, the unobstructed state, which has always resided in the three wisdoms. Moreover, in the unsurpassed tantras, it is said that in the hearts of sentient beings, in the palace of Dharma, as the basis of the causal continuum, in the center of the five pure elements, resides the mind-essence, the clear light Dharmakaya, the Bodhicitta. The six pure elements, including the five elements and the mind, also abide in the nature of the three indestructible Vajra deities from the beginning, with the meaning of merging two by two into one taste, through the extremely subtle three doors. As it says in the Magical Vajra: "Whatever dwells in the hearts of beings, is the self-born, uncontaminated wisdom body, the indestructible bindu of great bliss, pervading all like the sky, is the nature of the non-abiding Dharmakaya." Also, as it says in the Small Self-Abiding: "The indestructible wisdom bindu is the lord of the Vajra of body, speech, and mind, abandoning the one and the many, cannot be illustrated by various appearances." Also, as it says in Self-Arisen: "The body is pervaded by great wisdom, like oil in a sesame seed, the body's radiance and splendor are pervaded by the moisture of wisdom." Also, as it says in the Two Examinations: "Great wisdom abides in the body, completely abandoning all thoughts, it is the one who pervades all things, the body abides, not born from the body." Therefore, the nature of the mind, clear light, also has four characteristics: it has the characteristic of being in accordance with the qualities of the result, such as fields, bodies, and wisdoms; the great bliss of self-nature; without interruption; Dharma.
Chinese
是您自己获得的。由于它无差别地遍布于轮回和涅槃的一切事物，因此，自性中具有的自生解脱之法性，是果续的近取因。如《口诀穗》中所说：“诸法的空性之体性，即是自性和形象，这并非其他意思，而是指自性本身的意义。”这是因，即近取的作者金刚持。这些的无始垢染所不染的自性所成就的佛陀本身，唯有那才是获得无垢性的具有特征的佛陀之因。这是其中的意义。如是说。因续持续不断，在《金刚顶经》中被称为根本续，而果续是从因续中产生的，超越了它，到达了尽头的胜利者，被称为后续。就像《顶经》中所说：“为何此处是后续？续即是持续不断，轮回被认为是续。后世是指彼岸，续被称为后世。续即是持续不断，后世是从前世产生的，那本身被称为秘密隐藏，续被称为后世。为何是续和后世？到达尽头的至尊胜利者，超越了存在的监狱。或者任何超越者，续被称为后世。”如是说。因此，因续的实相之义，不能被分别念游荡的教理所确定，因为它超越了名言的认知。如是说。《总经》中说：“譬喻或量或因明，或随念的智慧，都不能理解，如同盲人测量天空的高度。”以及《意趣决定释》中说：“各自自证无相之行境，不可言说且名言断绝，无诤论是胜义谛，那超越了分别念的境界。”如是说。那么，应该用什么来确定呢？《幻化次第》中说：“以差别概括普遍三者。”因此，能够衡量极度隐蔽之义的，唯有普遍的三种量。如《金刚镜续》中说：
English
is obtained by yourself. Since it pervades all things of samsara and nirvana without distinction, the self-existing Dharma-nature of liberation inherent in oneself is definitely the proximate cause of the resultant continuum. As stated in the 'Ear of Whispered Instructions': 'The essence of emptiness of all phenomena, namely self-nature and form, is not another meaning, but refers to the meaning of self-essence.' This is the cause, namely, the Vajradhara who is the agent of proximate taking. The Buddha himself, accomplished by the essence undefiled by the beginningless defilements of these, is the cause of the Buddha himself, who is characterized by obtaining stainlessness. This is the meaning of that. Thus it is said. That continuous cause continuum is called the root continuum in the Vajrashekhara, and the resultant continuum arises from that cause continuum and transcends it, the Victorious One who has reached the end is said to be the subsequent continuum. Likewise, in the Vajrashekhara: 'Why is the subsequent continuum here? Continuum is called continuous, samsara is considered a continuum. Subsequent means the other shore, continuum is called subsequent. Continuum is called continuous, the subsequent arises from the former, that itself is called secret hidden, continuum is called subsequent. Why is it continuum and subsequent? The supreme Victorious One who has reached the end, has transcended the prison of existence. Or whoever has transcended, continuum is said to be subsequent.' Thus it is said. Therefore, the meaning of the reality of the cause continuum cannot be determined by scriptures and reasoning wandering in conceptual proliferation, because it transcends the cognition of terms. Thus it is said. In the 'General Sutra' it says: 'Neither example nor measure nor reason, nor wisdom of inference, can understand it, like a blind man measuring the height of the sky.' And in the 'Definitive Explanation of Intentions' it says: 'The object of individual self-awareness, without characteristics, is inexpressible and completely devoid of terms, being free from contention is the ultimate truth, that transcends the realm of conceptual thought.' Thus it is said. So, what should be used to determine it? In the 'Illusion Array' it says: 'The particular summarizes the three universals.' Therefore, what can measure the extremely hidden meaning is none other than the three universal measures. As it says in the Vajra Mirror Tantra:
Chinese
正如所说：“通过圣言、理性和口诀的量度，可以完全理解所知。”因此，通过佛陀无垢圣言的量度，智者所著口诀的量度，以及与二者相符而生的理性量度这三者来衡量，对所证悟的见解，即因、续、实相之义的确定，是密宗自身宗义。对此，多数后译派的学者，根据《二观察》中“自性本来无生，非虚非实亦如是，一切如水中月影，欲者莫知瑜伽理”的解释方式，认为密宗的宗义是见解中观，以方便法殊胜而区分。然而，在此，前译派的自语中，方便法也同样殊胜，即胜义谛中无生灭，世俗谛中一切法如幻，与中观派相同，但密宗的特点在于，将世俗如幻之法也视为完全清净的本尊之相，并且将二谛视为无别。如是，全知大士在《如意宝藏论》中说：“其中首先珍视了解实相，虽因乘之不同而显现多种，然决定之精髓是真谛无别，是诸佛之秘密宝库。”世俗谛中观本尊，事续部观清净法性之本尊，瑜伽部观其上不住之大智慧加持之本尊，无上瑜伽部观二者之上任运成就之坛城，因此应舍弃执著谛实差别，不仅在胜义谛中，世俗谛中也应确定为器情清净平等大性，因此说轮回涅槃无别之见，此乃因的无上瑜伽乘之方便道，此密宗之见解胜于中观派，如《幻化网续》中，佛密以次第道引导说：“无上乘中，胜义谛中无有差别，世俗谛中一切法，执著清净与不清净，方便大乘中，清净与痛苦，世俗谛中亦无别。