English
The oral instructions and so on should be understood according to their respective contexts. Secondly, there are three paths to liberation: Mahāyoga, Anuyoga, and Atiyoga. The first has three aspects: the ground, the path, and the result. The detailed explanation of the state of the ground is as previously stated. Here, to state it concisely, it is described as three truths: namely, the ultimate truth, the conventional truth, and the non-dual truth. The first is: all dharmas are the non-conceptual enlightenment of awareness, unborn, and exist as the cause of self-nature in appearance. From the expansion of cause and effect: In all the ten directions without exception, the great self-born pervades everywhere. That self-born itself is without substance, all seals are the cause. As it is said in the Sparkhab: Just as the base transforms on the immovable base, appearance is the cause of self-nature. As it is said in the Lamrim: The five supreme meanings, the wisdom of the result-realm, seven are three, therefore from the ultimate truth, like the wish-fulfilling tree and jewels, all exist in the cause of self-nature. Thus it is said. Even though it appears as all dharmas, it does not transcend the miracle of self-knowing, and from the beginning, it exists in the great dharmakāya. As it is said in the Lashen: The wisdom of the self-knowing sun itself is the cause of doing duality and so on. Because it does not cling to the miracle itself, it is considered the ocean of controlling means. As it is said in the Lamrim: The world, the support, and so on, from appearance itself, are without self-nature. That itself is the great dharmakāya, self-nature naturally exists as such. Thus it is said. The conventional truth is: The conventional truth is the miracle of self-knowing itself. Awareness appears like an illusion, and it exists in the aggregates, elements, and sense bases, the mandala of the victorious ones. From the expansion: In all outer and inner containers and contents, the self-nature mandala has existed from the beginning. As it is said in the Magical Manifestation Branch: The limbs of the vajra aggregates are known as the five complete Buddhas. As it is said in the Lamrim: The aggregates, elements, and sense bases, the ground is complete, the seals are not mixed and eliminated. As it is said in the Lashen: The state of miracle, object, and mind itself is also the characteristic of means and wisdom. In the mandala of the father and mother of the aggregates and so on, not a different entity, self-nature is appearance itself. Thus it is said. The non-dual truth is: The non-conceptual arising of mind itself appears in the self-nature of conventional awareness like an illusion.
Chinese
显现上，任何显现的事物，其胜义谛是离戏且无生的。虽然它在词句上看起来有先后，但实际上并没有差别，因为这显示了自生智慧的自显自解脱。在《广大论》中说：一切都从根本中产生，既非有也非无。胜义谛和世俗谛没有分别，无为法显现为有为法。又如《道次第》中说：显现为境和识的，也是自生智慧的自显现。虽然显现为因果，但实际上没有二元对立。外内显现也即是内。又如《拉善论》中说：在无二菩提心的自性中，轮回的特征自然不存在。如是说。对于上根者来说，最后的玛哈瑜伽乘也确定为七种。如《总纲》中说：最后生起的瑜伽，也确定为七种显现。因此，它有七种，即：进入之门、见、三摩地、行、誓言、道的长短和果。第一，如《总纲》中说：对于上根者的最后，为了见行怖畏，进入方便和智慧之门后，成熟解脱方便的各种差别，一切都进入方便和智慧。伟大的瑜伽进入之门。因此，玛哈的进入之门是方便智慧成熟解脱等二者，即进入无分别智的行相。第二，见有二种，即证悟之方便和确定宗派的见解。前者，通过经论和口诀，以及密咒现量的量度，现量地认识并证悟，以及确定因并证悟。第一，应如空性品中所说的那样去理解。第二，确定因有二种，即与先前五身相符的因，以及词句之因。前者，法性身之语，是法性身之因的理解。法身之语，是无生之理的理解。报身之语，是意趣表诠的理解。金刚语，是显空无别的理解。化身之语，是梵天之音的理解。如《道次第》中说：对于具有证悟的智者们，各种事物、心和密咒，因为是确定的经论，所以显现为法。如是说，以及那
English
In appearance, whatever appears, its ultimate truth is free from elaboration and unborn. Although it seems to have a sequence of words, in reality, there is no difference, because it shows the self-manifestation and self-liberation of self-arisen wisdom. In the "Extensive Treatise," it says: Everything arises from the root, neither existent nor non-existent. Ultimate truth and conventional truth are inseparable; the unconditioned appears as the conditioned. Also, as the "Stages of the Path" says: What appears as objects and consciousness is also the self-manifestation of self-arisen wisdom. Although cause and effect appear, in reality, there is no duality. Outer and inner appearances are also the inner itself. Also, as the "La Shan Treatise" says: In the nature of non-dual Bodhicitta, the characteristics of samsara are naturally non-existent. Thus it is said. For those of superior faculties, the final Mahāyoga vehicle is also determined to be sevenfold. As the "General Outline" says: The yoga of the final arising is also determined to appear as sevenfold. Therefore, there are seven: the entrance gate, view, samādhi, conduct, vows, the duration of the path, and the fruit. First, as the "General Outline" says: For the final of the supreme faculties, holding the view and conduct of Bhairava, entering the gate of means and wisdom, all the distinctions of the means of maturation and liberation, all enter into means and wisdom. The entrance gate of great yoga. Therefore, the entrance gate of Mahā is the two, such as means, wisdom, maturation, and liberation, which is to enter into the aspect of non-conceptual wisdom. Second, there are two views: the means of realization and the view of establishing the tenets of the philosophical system. The former is to be directly recognized and realized through scripture and oral instructions, as well as the measure of direct perception of mantra, and to establish and realize the cause. First, it should be understood as explained in the context of the emptiness section. Second, there are two ways to establish the cause: the cause that conforms to the previously arising five bodies, and the cause of words. The former is the speech of the nature body, which is the understanding of the cause of the nature body. The speech of the Dharma body is the understanding of the meaning of the unborn principle. The speech of the Enjoyment body is the understanding of the meaning of symbolic expression. The Vajra speech is the understanding of the inseparability of appearance and emptiness. The speech of the Emanation body is the understanding of the sound of Brahma. As the "Stages of the Path" says: For the wise who possess realization, various things, mind, and mantra, because they are definite scriptures, appear as Dharma. Thus it is said, and that
Chinese
此后，如法身之语，以无生之义而决定。如报身之语，以密意之表示而决定。如化身之语，以梵天之音而决定。如金刚身之语，以显空无别而决定。有者如自性身之语，以显有见闻而决定。如是等等所说，应于彼处广知。第二，词之因有二，即不可分析之理和可分析之理。前者是，无需思辨计算，仅以口诀指示，便能领悟自显无境，如《道次第》云：不觉思辨与执着，仅以言说即见彼。如是。以分析而领悟者有二，即词义不符之因和相符之因。前者是，因其为非共同之义，故决定为非任何之因等等。以此象征，因其非任何，故思法亦非任何。因此，非一切即一切，故自然成就一切。如是等等所说。第二，词义相符者，如《智慧眼开》云：量、经、理，声合义度是为因。如是。前者是，密咒自宗之因能使现前证悟，后者是，虽与理解和声音相符，但意义超胜，能使现前证悟。广而言之，应如经论所说而知。此外，《眼开》云：隐意口诀之理，能见时机之彼性。事物历史之理，大自在者何须说。如是，于隐意口诀之因时，应认识并证悟，于事物历史之理时，应确信并如实认识。༈ 第二，所示决定之宗见是，通达上述三谛之义，且因当下之显现乃觉性自显，故无能见所见，以证悟无境自明而区分歧途与障碍，于不谬之义融入心中，且无犹豫怀疑而具足自信。
English
Thereafter, like the speech of the Dharmakaya, it is decided by the meaning of unborn. Like the speech of the Sambhogakaya, it is decided by the indication of intention. Like the speech of the Nirmanakaya, it is decided by the Brahma's sound. Like the speech of the Vajrakaya, it is decided by the inseparability of appearance and emptiness. Some, like the speech of the Svabhavikakaya, are decided by the appearance and existence of seeing and hearing. It is said that these and other things should be known extensively there. Secondly, there are two types of Hetu (reason) of words: the reason that cannot be analyzed and the reason that can be analyzed. The former is that without any thought or calculation, just by pointing out the oral instruction, one understands that self-appearance is without object. As it is said in the Lamrim: Without feeling thought, analysis, and grasping, by merely expressing it, one sees it. So it is. There are two ways to understand by analysis: the Hetu where the meaning of the words does not match, and the Hetu where they match. The former is: Because it is not a common meaning, it is decided that it is not any Hetu, and so on. Symbolizing this, because it is not anything, the thought of Dharma is also not anything. Therefore, since not everything is everything, everything is spontaneously accomplished. These and other things are said. Secondly, the meaning of the words that match is: As it is said in "Opening the Eye of Wisdom": Valid cognition, scriptures, reasons, sound agreement, and meaning estimation are Hetu. The former is: The Hetu of the secret mantra's own system makes manifest realization, and the latter is: Although it agrees with understanding and sound, the meaning is superior and makes manifest realization. In detail, it should be known as it is in the scriptures. Furthermore, in "Opening the Eye," it says: The reason of hidden intention and oral instruction makes one see the very nature of the occasion. The reason of things and history, what need is there to mention the great self? Thus, in the case of the Hetu of hidden intention and oral instruction, one should recognize and realize, and in the case of the reason of things and history, one should be convinced and truly recognize. ༈ Secondly, the view of the established tenet is shown: Understanding the meaning of the above three truths, and because the current appearance is the self-appearance of awareness, there is no object to be seen or seer, so by realizing the self-clarity without object, one distinguishes between deviations and obscurations. The meaning that is not mistaken is absorbed into the heart, and one is confident without hesitation or doubt.
Chinese
《开眼》中说：于无处自明之体验，施设共同之名言而已。如《道次第》中说：离能取所取之自明智，以无缘之方式显现。意义即自心有情无明了，自生智慧一切知。自明现前离所缘，自明三离不动摇，于何决定为定解，闻思所作达究竟。如是说。无所见能见，于一切法觉悟为自明，是为见之定义成立。如《开眼》中说：是故无见与见，一切法自智自显现，如镜之方式，不解明了故定义成。如是，若觉悟一切法为自性自显现，则通达法之总相与自相，从本初至未成佛之间，区分所缘且通达意义。如《道次第》中说：虽说见为主要，然实则所知皆平等。如珍宝之导师，须知此处本初与究竟之差别。如是，于有漏之境，见法性自相，若不见，则为理解，区分差别，及见而证悟。前者，法性总相为空性无我，及自相为无处，见为自明。如是说。二者，总相与自相，及差别总相与自相，及能作义为自相，不能作义为总相，及明了为自相，不明了为总相，及相续断绝为自相，不间断为总相。三者，欲为不见，及欲为见。前者，于有漏之境，若见法性自相，则生与经教、理智、诀窍三者相违之过失。经教之经中说：第三地入于密咒之自性。及《义聚》中说：彼等为有漏之禅定，不可见无二离境之彼。如是说。理智为：于有漏之时，若见自相，则与无漏无有差别。如是等等。二者，欲为见之宗