English
On the path, the Vidyadhara of the Great Seal. Ultimately, on the path are the spontaneously accomplished Vidyadhara and the other four. Now, is there no difference between the three paths of the perfection of the Bhé vision of the essence and the four Vidyadharas? If asked, the two paths of seeing and the two paths of seeing of the causal vehicle, only in the path of seeing are the fortunes equal. The view is the same as the eighth ground of cause. The Vidyadhara of the Great Seal of the Bhé path and the eighth ground of cause, and only in the Bhé path are they the same. The view is the same as the final path ground of cause. The spontaneously accomplished Vidyadhara of the final path and the two Bodhisattvas of the tenth ground of cause, only in the final path are the fortunes equal. The view is the same as Samantabhadra. In the same path, it is said that the first of the first and the supreme lineage of the second equal fortune, the Bodhisattva of the eighth ground has equal fortune, and the third has equal fortune with the tenth ground, but the view and conduct are superior in the ocean. This is obvious. Seventh, the result is divided into two: contaminated and uncontaminated. The first is the Vidyadharas just mentioned. The second is the manifested result, the Buddha, which is said in the Lamrim, "The ultimate of the ultimate nature is, by essence, manner, and distinction." The essence is said to be the twenty-five qualities of the result. In that itself it says, "The three bodies previously spoken of, body, speech, and mind itself, qualities, activities, and wonders, five or five itself abide as essence." Thus it is said. The manner is not like butter placed in butter, continuously becoming Buddha, and the non-mixed wisdom purified like wood burning into a fire is also present in a completely unmixed state. In that itself it says, "Since the ultimate is not one, it is also one like water in water." Thus it says, and also, "Like wood burning into a fire, it is not merely cold." Thus, because it is the third equality, it must be present in a state of inseparable mixture and non-mixture, beyond expression. Thus it is said. The distinction is, in that itself it says, "For the Buddhas of each school, from the blessing of the complete number of essences, the appearance and the magnitude of the function, are clarified by the nature of the measure." Thus it is said. The distinction between complete and incomplete numbers, the distinction between conditioned and unconditioned essence, the distinction between the manifestation and non-manifestation of blessings, and the distinction between the magnitude of activities and functions, etc.
Chinese
应当按照《道次第》中所说的广说来了解。如是说。《显明经续密意日光论》中，显示摩诃瑜伽宗义之品第十三。第二，显示上根之中的中根阿努瑜伽的意愿：区分摩诃与阿努，以及显示自己的意愿。前者是：虽然存在生起次第和圆满次第两者，但主要显示生起次第的是摩诃瑜伽；虽然存在生起次第和圆满次第两者，但主要显示圆满次第的是阿努；从生起次第和圆满次第两者之边解脱的是阿底。又有基、道、果三者的差别，第一是：摩诃不承认显现为胜义谛的此法性为真实，认为显现的世俗是心的幻化，是天界的闲暇，认为这两者无二是真谛无别，如果确定，则不能承认被错觉所标记的此显现本身为法性，因此没有脱离胜义谛的偏执之网。世俗也认为是心的幻化，因此，基的自性与心相应，实际上并不真实，因此没有脱离真假的边。无别也认为其自性是无别的，因此，没有现量证得平等性的密意。《总集续》中说：内道摩诃瑜伽，进入方便与智慧之门后，于大自在的坛城中，以外内秘密所摄，有情以心所摄的一切，成为根识的行境，以及过去现在未来不定的四种，所有行为的事业，虽然是大自在所摄的唯一，但本来就是，最初努力成办，在此努力成办超越之地，以不错乱的方式进入道，或者十、三十六个夜晚，或者三十、一百一十六个夜晚，努力成办而修习禅定。如是说。༈ 后面阿努瑜伽自己的宗义有七种，即入门、见、怖畏、行、誓言、道之长短和果。也就是在总纲中说：中等具有圆满的显现，是解脱觉性的续部，那也有七种观待的差别。因此，上根之中的中根，显现为主要宣说圆满次第的方式。
English
It should be understood according to the extensive explanation in the Lamrim. Thus it is said. In the "Illuminating Sun of Elucidation of the Intentions of Sutra and Tantra," the thirteenth chapter, which shows the tenets of Mahāyoga. Second, to show the wishes of Anu Yoga, the medium of the best faculties: distinguishing Mahā from Anu, and showing one's own wishes. The former is: Although both the generation stage and the completion stage exist, Mahāyoga mainly shows the generation stage; although both the generation stage and the completion stage exist, Anu mainly shows the completion stage; Ati is liberated from the extremes of both the generation stage and the completion stage. There are also differences in the three bases, paths, and fruits. The first is: Mahā cannot admit that this Dharmatā, which appears as the ultimate truth, is real. It considers the appearance of conventional truth to be a magical illusion of the mind, a leisure of the heavenly realm, and considers these two to be non-dual as the inseparable truth. If it is certain, then it cannot admit that this appearance marked by illusion itself is Dharmatā, so it has not separated from the net of attachment to the ultimate truth. Conventional truth is also considered a magical illusion of the mind, so the nature of the base is associated with the mind and is not actually true, so it has not separated from the extremes of truth and falsehood. Non-duality also considers its nature to be non-dual, so the intention of equality has not been directly realized. In the Kunje Gyalpo Tantra, it says: Inner Mahāyoga, after entering the gate of means and wisdom, in the mandala of the great self, gathered by outer, inner, and secret, all beings gathered by the mind, become the object of the root consciousness, and the four kinds of past, present, and future are uncertain, all the actions of behavior, although the one gathered by the great self, but originally it is, initially strive to accomplish, in this land beyond striving to accomplish, entering the path in an unmistakable way, or ten, thirty-six nights, or thirty, one hundred and sixteen nights, strive to accomplish and practice meditation. Thus it is said. ༈ Later, Anu Yoga's own tenets have seven, namely, entrance, view, fear, conduct, vows, length of path, and fruit. That is, in the general outline it says: The middle has the appearance of completion, is the Tantra of liberation awareness, that also has seven kinds of dependent differences. Therefore, the middle of the best faculties appears as the way to mainly explain the completion stage.
Chinese
寂静道果三者无别的怛特罗，所诠释的证悟差别。就所诠释而言，也考虑到入门等下部，而显示为一。首先是入门：如此，显现的一切法，界无生且智慧无灭二者，以无有时间先后差别的无别之门而进入。总纲中说：界与智慧进入之门。其次有三：第一，从有法之角度，显示未断绝而显现的一切都是智慧普贤的游舞。总纲中说：瑜伽圆满的见解是，从无上佛陀以下，到那落迦地狱界以上，器情粗细有情无情，善恶高低好坏和差别，无论显现为何。第二，仅仅是显现，自性未生，故为界普贤。其中说：自性未生故，无所缘无所住离戏论，不可取无相之事物，不生不作法界。第三，彼二无别，是子大乐智慧的游舞，圆满为法性之庄严。其中说：彼无灭之方式，一切一切不灭故，圆满为智慧游舞之庄严。因此，界或意义上，认为显现是力量的圆满，错觉所标记的显现，认为此法性自显现显而易见，且证悟远离偏执之束缚。世俗或智慧是，以胜义界的力量游舞而显现故为真，真假二者无别。虽无别，然从摩诃无别自性中，阿努表示方式也无别，是平等性。佛陀顶髻续中说：三界一切有情众，无不成佛之一。又，若境心证悟是见，则《意集经》中说：于心观心而见是不合理的。例如，如无能者一般，心不能缘彼心。如是观已，见此观心，无所依，无所住，无所依，非断灭。非常，离戏论。心非心所见。其中说：如是，通达一切显现为心之自性后，将显现本身作为道用，若不如是通达，则显示一切显现都将成为痛苦之因。其中说：有情众生之显现，是痛苦大海之根本，通达心之自性，能使痛苦大海干涸。因此，通达一切显现为心之自性是见之最胜，如是通达之心本身也应修习。其中说：修习心之自性，是一切修习中最殊胜。如是修习后，见一切显现为心之自性是果。其中说：见心之自性，是一切果中最殊胜。如是见修果三者无别的怛特罗。
English
The Tantra that elucidates the inseparability of the three: quiescence, path, and fruit, is a distinction of realization. Regarding that which is to be expressed, it is shown as one by considering the dependence on the lower ones, such as the entrance. First, the entrance is: Thus, all phenomena that appear are the two: the realm without arising and the wisdom without ceasing. Entering through the gate of inseparability without any temporal precedence or subsequence. As it is said in the General Treatise: "The gate of entering the realm and wisdom." Secondly, there are three: First, from the perspective of the subject, it is shown that all appearances without cessation are the play of Samantabhadra's wisdom. As it is said in the General Treatise: "The view of perfect yoga is, from the unsurpassed Buddha downwards, to the hell realms upwards, the containers and contents, subtle and gross, sentient and insentient, virtue and vice, high and low, good and bad, and whatever appears as distinctions." Secondly, merely appearing, it is unarisen by its very nature, therefore it is the realm of Samantabhadra. As it is said therein: "Because it is unarisen by its very nature, it is without object, without abiding, free from elaboration, there is no object of grasping with characteristics, the unarisen, uncreated realm of phenomena." Thirdly, the inseparability of these two is the play of the son, the great bliss of wisdom, perfected as the ornament of the nature of reality. As it is said therein: "By the way in which it does not cease, because everything does not cease, it is perfected as the ornament of the play of wisdom." Therefore, in the realm or meaning, it is considered that appearance is the perfection of power, and this appearance marked by delusion is considered to be the self-appearance of reality, manifestly appearing, and realization is free from the bonds of partiality. Conventionality or wisdom is true because it appears as the play of the power of the ultimate realm, and truth and falsehood are inseparable. Although inseparable, from the inseparability of the Maha essence, the Anu mode of expression is also inseparable, it is equality. In the Tantra of the Buddha's Crown it is said: "All sentient beings in the three realms, there is not one who is not enlightened." Also, if the object, mind, and realization are the view, then it is said in the Compendium of Intentions: "It is not reasonable to look at the mind following the mind and see it. For example, like one who is unable, the mind cannot focus on that mind." Having looked in this way, this way of looking at the mind is seen: without dependence, without abiding, without support, not cut off. Not permanent, free from elaboration. The mind is not seen by the mind. As it is said therein. Thus, having realized that all appearances are the nature of mind, it is by making that appearance itself the path. If one does not realize in that way, it is shown that all appearances will become the cause of suffering. As it is said therein: "The appearances of sentient beings are the root of the ocean of suffering, realizing the nature of mind makes the ocean of suffering dry up." Therefore, realizing that all appearances are the nature of mind is the supreme view, and that mind that realizes in that way should also be meditated upon. As it is said therein: "Meditating on the nature of mind is the supreme of all meditations." Having meditated in that way, seeing all appearances as the nature of mind is the fruit. As it is said therein: "Seeing the nature of mind is the supreme of all fruits." Thus, this is the Tantra of the inseparability of the three: view, meditation, and fruit.