English
Therefore, in order to realize, the two, self-nature unproduced and manifestation unceasing, through the power of truly realizing them as they are, although the two appear as separate opposites, they arise from the blessing power of realizing their essence as inseparable. More importantly, the seven supreme ultimate treasures are spontaneously accomplished as the cause of self-nature, therefore, their appearance and opposition self-manifest as the mandala of conventional form and wisdom. Undifferentiated truth is beyond the realm of mind, because through the self-cognizant direct perception of non-dual wisdom, one realizes the absence of object, self-illumination, and freedom from thought and expression. Second, as it says, "The vessel, sentient beings, and lineages are all purified," with the reasoning of the three purities, all external and internal vessels, sentient beings, aggregates, elements, and sense bases are established as great purity. All phenomena encompassed by the three, vessel, sentient beings, and lineages, are Buddhas, because the vessel is the five mother elements, sentient beings are the five father aggregates, and the eight consciousness aggregates of the lineage are the purity of the five wisdoms. Whatever is the nature of primordial purity, it is pervaded by never having been stained by any obscurations, and that itself is pervaded by the essence of form and wisdom becoming Buddha, like the Dharmakaya. Third, as it says, "Equal two and surpassing equal two, the mandala, the realm of Samantabhadra," with the reasoning of the four equalities, all phenomena encompassed by conventional and ultimate are established as great equality. Knowable objects are originally Buddha, because through the four equalities, one realizes that samsara and nirvana are non-dual. Among these two, the common equal two are: like a sprout not arising from itself, the ultimate truth with names, which cuts off only a little elaboration, and the ultimate truth without names, which is free from the elaboration of the four extremes, are equal, because they are equal in the emptiness that blocks elaboration. Like a moon in water, the deceptive conventional truth that cannot function, and like a moon in the sky, the true conventional truth that can function, are equal, because they are equal in being empty of truth. The uncommon surpassing equal two are: in the named, phenomena are empty of their own essence, which is non-affirming negation; in the unnamed, the nature of mind is nothing at all,
Chinese
法界本初双运非遮空性二者，是同等的，因为殊胜胜义七宝自性任运成就的缘故。从不净显现颠倒的世俗，以及清净显现为天尊的清净世俗二者，是同等的，因为殊胜世俗在身和智慧上是同等的缘故。第四是，自生智慧无住显现。以这句话，以大自在的理证，一切法皆已确定为心性自生大智慧的体性。轮回涅槃二者，从显现方式上显现为多种，但从实有方式衡量并非如此，因为心性本初即安住于无生自生的大智慧之中。如此确定之后，所证悟的见解，即自性、因、传承、安住方式的意义，即如实性，以自证现量无有对境而自明的方式赤裸证悟，这是此宗的究竟结论。如此此处所说，是噶陀派支派的意趣，全知敏林巴父子的主张。而宣说狮子荣隆师徒二人的主张，即以理证的方式确立一切法清净平等、真谛无别的其他门径，此处未述说，应从全知上师蒋贝多杰所著的《心要总义》等处了解。总而言之，以法性见的见解，将轮回涅槃的一切法确定为自性大平等。以有法见的见解，将显现受用的一切法确定为身和智慧的自性大清净。以自证见的见解，将二者无别、离于名相思议的现量，在自身上确定，从而了知一切法本初即是成佛的自性，这是金刚顶乘的宗义无上密要。此外，有些人认为，密宗的宗义只是在见解上比中观更殊胜的方便，这是不合理的。虽然中观和密宗在胜义上离戏，在世俗上如幻而平等，但仅凭这些无法确定密宗的见解，因为密宗不共的见解必须确定为真谛无别、器情清净大平等。
English
The two, the emptiness of non-affirming union of primordial space, are equal, because the seven treasures of ultimate reality are spontaneously accomplished in their essence. The two, the conventional truth of inverted appearances from impurity and the conventional truth of pure appearances as deities, are equal, because the superior conventional truth is equal in terms of form and wisdom. The fourth is: 'Self-arisen wisdom, appearing without abiding.' With this, through the reasoning of the great self, all phenomena are definitively established from the beginning as the nature of the great self-arisen wisdom of mind itself. Samsara and nirvana, although appearing as many from the perspective of appearance, are not so when measured from the perspective of reality, because mind itself abides from the beginning as the single great self-arisen wisdom, unborn. Having thus established it, the view to be realized, the meaning of nature, cause, lineage, and abiding, that is, suchness, is nakedly realized through self-cognizant direct perception as self-illuminating without an object. This is the ultimate conclusion of this system. What is explained here is according to the intention of the Zur branch of the Kagyu school, the view of the omniscient Minlingpa father and son. The other ways of establishing all phenomena as pure, equal, and inseparable from truth, according to the views of the great lions of speech, Rong and Longchen, are not mentioned here, but should be understood from the 'General Meaning of the Essence' composed by the omniscient lama Jampal Dorje, and others. In short, with the view of the nature of phenomena, all phenomena of samsara and nirvana are definitively established as the great equality of self-nature. With the view of the possessor of phenomena, all phenomena of appearance and experience are definitively established as the great purity of the nature of form and wisdom. With the view of self-cognizance, these two are definitively established as inseparable, beyond characteristics, thought, and expression, in direct perception on one's own ground, and thus all phenomena are to be known as the nature of being enlightened from the beginning, which is the unsurpassed secret essence of the Vajra Peak school. Furthermore, some think that the philosophical system of Secret Mantra is merely a more excellent method than the Madhyamaka view, which is not reasonable. Although Madhyamaka and Mantra are similar in viewing ultimate reality as free from elaboration and conventional reality as merely illusion, the view of Mantra is not established by that alone, because the uncommon view of Mantra must definitively establish the great purity and equality of container and contents, inseparable from truth.
Chinese
因此。再者，从法性见的角度来说，一切法无戏论，是不可思议、不可思量、不可言说的大境界，就此而言，显宗和密宗的见解没有差别。但是，从有法世俗见的角度来说，显宗没有讲过五蕴、十二处、十八界清净为天尊的坛城，而无上密宗宣说了，这就是差别。这样，因为从世俗的角度来说，密宗的见解胜过显宗的理由是：即使是它的显现基础空性，也同样只是无戏论，但在这里，胜乐金刚七宝自性任运成就的具足一切殊胜的空性，所以差别非常大。如果你们的因是把觉性转为不变的真如，像这样，在最后法轮的甚深了义经和它的释论《宝性论》等中也有出现，那么所证的对境没有差别吗？虽然把不变的觉性作为因，与最后法轮所说相同是真实的，但仍然不能以此确定密宗不共的见解。因为，在把这个真如作为无上续部时，已经把俱生不变的大乐自性作为续部，这是如来佛陀连同佛子们所赞同的密宗的特点。如《金刚镜》中说：‘有情心中所住者，自生无漏之智身，不坏明点大乐性，如虚空般遍一切，不住法身之自性。’以及《时轮金刚》中说：‘因此主尊所说的不变俱生身之乐，已于密宗乘中宣说。’而且，二取轮回的这些法，如绳上的蛇一样，是无有实义的虚假显现，并且以它的显现基础——实相真如的要点，也宣说了分别念清净为身和智慧的坛城。五蕴等显现的基础是真如的本性力，或者说是极细微的智慧脉、智慧风和智慧界，或者说是地水二者、火风二者、空识二者双运等，依次本来就是身三金刚、语三金刚、意三金刚的自性，并非由其他所造作。
English
Therefore. Furthermore, from the perspective of the view of Dharmata, all dharmas are free from elaboration, are inconceivable, immeasurable, and inexpressible great realms. In this respect, there is no difference between the views of Sutra and Tantra. However, from the perspective of the conventional view of entities, the Sutras do not explain the purification of the aggregates, sense bases, and sense fields as the mandala of deities, while the Anuttara Tantras do, and this is the difference. Thus, because the reason why the view of Tantra surpasses that of Sutra from the conventional perspective is that even its basis of appearance, emptiness, is similar only in being free from elaboration, but here, the emptiness of the Hevajra's seven jewels, spontaneously accomplished as the essence, possessing all perfections, is considered to be vastly different. If your cause is to transform awareness into immutable Suchness, and such things also appear in the profound definitive Sutras of the final turning of the wheel and their commentaries such as the Uttaratantra, then is there no difference in the object to be realized? Although it is true that taking immutable awareness as the cause is similar to what is said in the final turning of the wheel, it still does not establish the unique view of Tantra. Because, when this Suchness is taken as the unsurpassed continuum, the nature of co-emergent, immutable great bliss is made the continuum, and this is the characteristic of Tantra that the Tathagatas along with their sons approve of. As the Vajra Mirror says: 'That which dwells in the hearts of beings, the self-born, stainless form of wisdom, the indestructible bindu of great bliss, pervades all like the sky, is the nature of the non-abiding Dharmakaya.' And the Kalachakra says: 'Therefore, the Lord has taught that the immutable, co-emergent bodily bliss is in the Tantric vehicle.' Moreover, these phenomena of dualistic samsara are like a snake in a rope, appearing falsely and momentarily, and by the key point that its basis of appearance is Suchness, it is also said that conceptual aggregates are purified into the mandala of body and wisdom. The basis of appearance of the aggregates and so forth is the innate power of Suchness, or the very subtle wisdom channels, wisdom winds, and wisdom elements, or the union of earth and water, fire and wind, space and consciousness, which are inherently the nature of the three kayas and three vajras, not created by others.
Chinese
自然成就，五界精华如是五部，智慧界为第六部之体性而清净，安住于天神之体性。如是道之次第：蕴、界与处，基圆满手印无杂明，任运转变任运成。如是说。嘉察仁波切贝玛·嘉梅·嘉措如是说。因此，在无上续部中，三门分为粗、细、极细三门，极细三门与不坏明点等意义相同。那是六界的精华，无别且不可分离，与光明本觉心为一体。极细之气持有五智之分，具有五光之深邃光彩，是所有粗细气心生起和收摄之基础。因此，通过有勤作之气瑜伽或无勤作大圆满瑜伽之要诀来击打它，当它变得无垢时，在道位时会显现幻身和空色之本尊身，在果位时会显现自显报身大乐和化身等。因此，极细的三门是所净基，细微的意身气心仅此而已，粗大的三门是所净除，如果理解了这个要点，那么从末轮经的意旨到续部等所说之内容，就会归结为无矛盾的同一意义。戒律方面：外续密咒行者应守护之誓言：呵斥上师，违越善逝之教言，与道友争吵，舍弃慈爱，舍弃愿心，呵斥宗派，宣扬秘密，轻蔑五蕴，对自性清净之法生起怀疑，不度化十方众生，以分别念衡量胜义谛，使具信者心生厌烦，不依止应时之誓言物，呵斥智慧母，此为十四条根本堕罪。不依止未成熟之族姓，在会供轮时争吵喧哗，从无相之境中取受甘露，不向具器者展示密咒，不向具信者宣说佛法，在声闻众中居住七日，以傲慢自居为持咒者，向非器者宣说佛法，此为支分