English
Oh. From La Shan: For the sake of the phenomena of the two terms, it is the adornment of the great self of equality and perfection. Klong chen said: Because everything is perfected into one, what adornment is there for the breadth and narrowness of the vehicle? The glorious gathering of the great self is the supreme of the Buddhas' intention. Thus it is said. Second, the distinction is: Since the self-born wisdom itself has no limitations or biases, the six realms and, the heretics and, the distinctions of the vehicles, etc., although they appear as if their respective appearances are the same, from the moment of appearance, they arise in the nature of self-born wisdom, so there is no elimination of the illusion of the six realms and, the wrong views of the heretics and, the biases of the vehicles, it is the intention of the great self, Klong chen said: For sentient beings of the six realms and five lineages, because it is the universal nature of phenomena, therefore, there is originally no awareness without an object. The view of Ati Yoga is: For the nature of phenomena without limitation, both self-arise and self-liberate, without abandoning the heretics, it is the great perfection adornment. Thus it is said. Fifth, the single bindu, etc., is: Everything encompassed by the paths of samsara and nirvana is indivisible in the single bindu, and the expanse is also without boundaries, so everything is gathered and perfected. Klong chen said: Directions, boundaries, the beginning of mind, high and low, etc., are equal in measure by the single bindu, so it is clear that there is nothing above the Buddha, it is clear that there is no beginning of samsara. Thus it is said. La Shan said: The great single bindu itself is originally liberated from the constant continuum. Thus it is said. Second, the explanation of the view of manifest realization is: Thus, having been determined by many reasons, all phenomena are manifestly realized as self-born wisdom, free from bias and attachment, knowing the characteristics of each of the general phenomena, determining the root of both samsara and nirvana, seeing the nature of one's own mind, so all doubts and hesitations are liberated, possessing unwavering conviction and being liberated from the root of wrong views. Klong chen said: Because of having the conviction that one's own mind is the measure, it is the unchanging Yungdrung of meaning, with the vigilance of the meaning of scripture and reason, the thief of wrong views is crushed into dust. Thus it is said. In Yeshe Tingdzog it says: Awareness possessing excellence is the Sugata's teaching, self-born measure is manifestly clear. Thus it is said. In the Ten Sutras it says: From the originally self-born wisdom, all phenomena are in the three times.
Chinese
没有遮蔽，没有舍弃和接受，自生智慧不变的处所。如是说。总而言之，无论显现什么，都因现量见到自生智慧，故为无境自明的见解；觉性无边无内外之见解；一切皆为自生智慧一体，故无好坏取舍，是为平等性之见解；觉性无有间断，故为无有迁变的见解。龙钦巴说：所有的一切种类，不杂而圆满地见到，明见法性，无有更上者。显现和声响的诸法，无论在见闻五根门显现什么，都因自己见到自己的面容，故无有二取之其他境。无有二取，甚大平等，境心平等，解脱于法界。又说：内外无有边际，故无有表里，本来清明。安住之时，平等安住，无有好坏，觉性之力量。解脱之时，平等解脱，无有好坏，觉性之力量。虚空界等性中说：无见之智慧自明，无境离戏即是如是性。自显觉性之轮中，无境自明，见到觉性。拉贤中说：总的来说没有，如各自的场合所说的那样，如上下分别指示那样。分为二，即因明和密宗内外的区分，密宗内外的差别。第一，虽然差别很多，但因应用于地和解脱，成为获得菩提之因的，引导的三种乘，如果次第安置良好，平等无取舍地行持，不从其他处寻菩提的，殊胜方便不可思议的，决定之乘没有宣说。如是说。其中的差别是，法性上取舍与不取舍的差别，道上从他处寻与不寻菩提的差别，事业上方便的差别，果上的差别。前者，名相的究竟之时，自性或胜义中无生且无二的，虽然如此认为，但迷乱显现世俗中体验到不同的菩提，是远离取舍的。密宗内道总的来说
English
Without obscuration, there is no abandoning or accepting, the unchanging place of self-arisen wisdom. Thus it is said. In summary, whatever appears, because self-arisen wisdom is directly seen, it is the view of objectless self-illumination; the view of awareness without edges, center, inner, or outer; all is one in self-arisen wisdom, so there is no good or bad to accept or reject, it is the view of equality; awareness is without interruption, so it is the view of no change. Longchenpa said: All the various kinds, seen completely without mixture, directly seeing the nature of reality, there is nothing higher. The phenomena of appearance and sound, whatever arises in the five sense doors, because one sees one's own face, there is no other object of dualistic grasping. There is no duality, great equality, object and mind are equally liberated into the expanse. And: Because there is no inner or outer boundary, there is no inside or outside, it is primordially clear. When abiding, abide equally, without good or bad, the power of awareness. When liberated, liberate equally, without good or bad, the power of awareness. In the equality of space it says: The self-illuminating wisdom without seeing, objectless, free from elaboration, is suchness. In the wheel of self-appearing awareness, objectless self-illumination, awareness is seen. La Shen says: Generally speaking, there is none, as it is said in each case, as it is shown by distinguishing above and below. There are two divisions: the reason and nature, and the distinction between inner and outer tantra, and the difference between outer and inner tantra. First, although there are many differences, because it is applied to the ground and liberation, it becomes the cause of attaining enlightenment, among the three vehicles of guidance, if they are arranged well in order, practicing equally without acceptance or rejection, not seeking enlightenment from elsewhere, the supreme means, immeasurable, the definite vehicle is not spoken of. Thus it is said. The differences are: the difference between accepting and not accepting in the nature of reality, the difference between seeking and not seeking enlightenment from elsewhere on the path, the difference in means in action, and the difference in result. The former, at the ultimate time of characteristics, although it is believed that there is no birth and no duality in self-nature or ultimate truth, but experiencing different enlightenments in the confused appearance of conventional truth, is free from acceptance and rejection. Inner tantra in general
Chinese
轮回涅槃无二，圆满于自生智慧之中，毫无遗漏。 特别是，烦恼显现为自生智慧的显现，因此，没有需要断除的和对治的，而是以自显自解的方式进行修持。 如《道次第》中所说：“境与识之显现，亦是自生智慧之自显。” 又如经部中所说：“烦恼了悟为五种智慧，其他则被其二元对立所障蔽。 若了悟与不了悟无二，则了悟本身亦是真正之道。” 又如龙钦巴所说：“较之智慧，烦恼更为重要，烦恼是束缚的绳索，能将自生智慧确定下来。” 等等。 其次，对于道，因明派虽然在胜义谛上如上述般主张，但却认为如此显现的世俗谛是虚幻的显现，并且认为心也只是因的形态而已。 他们认为依靠道可以获得圆满的佛果。 密咒则认为，当下的显现本身，法性自显，没有真假之分。 一切法本自成佛，因此不从他处寻求果，而是将此证悟显现出来。 如《秘密藏续》中所说：“此乃大秘密之定解，以果为道，于诸佛之坛城中，无有胜于此之秘密要义。” 经部、论部、窍诀部三者皆如此宣说。 再次，事业方便的差别在于，经部中说：“善巧方便广大无边，转变与加持，随顺示现。” 所谓善巧方便，即是以各种方便，引导颠倒的所化众生进入正道。 所谓广大，即是先以将烦恼本身视为应断除之物，并以禅定加以对治的方式进行修持，然后转变为正道。 所谓众多，即是随顺所化众生，示现息增怀诛等。 所谓无量，即是以不可思议的方便之门成办利益。 所谓随意，即是对断除烦恼与未断除烦恼等，没有任何遮止地进行宣说。 如此，由于是否现证了知所知之实相，因此道有差别，如同以果为道，方便之门不可估量一般。 再次，果也有差别，即本体上有为法与无为法的差别，断证上有余与无余的差别。 前者是相的自
English
It is complete in the self-originated wisdom where samsara and nirvana are non-dual, without any remainder. In particular, since afflictions appear as the manifestation of self-originated wisdom, there is no need for what is to be abandoned and what is to be applied as an antidote; it is practiced as self-appearance, self-liberation. As it is said in the Lamrim: "Even the appearance of objects and consciousness is the exhaustion of self-appearance of self-originated wisdom." And as it is said in the Sutra: "Afflictions are realized as the five wisdoms; others are obscured by duality. If realization and non-realization are non-dual, then realization itself is also the correct path." And as Longchenpa said: "Afflictions are more important than wisdom; afflictions are the noose of bondage, establishing self-originated wisdom." And so on. Secondly, regarding the path, although the Hetuvada school asserts the ultimate truth as above, they consider the conventional appearance as an illusory appearance, and they consider the mind as merely the aspect of a cause. They believe that by relying on the path, one can attain the complete Buddhahood as the result. Secret Mantra, on the other hand, considers this present appearance itself as the self-appearance of the nature of reality, without any truth or falsehood. Since all phenomena are primordially enlightened, one does not seek the result from elsewhere, but rather manifests that very realization. As it is said in the Guhyagarbha Tantra: "This is the definitive understanding of the great secret; by transforming the result into the path, in all the mandalas of the Victorious Ones, there is no secret meaning more profound than this." This is stated in all three: the Tantra, the Agama, and the Upadesha. Thirdly, the difference in the activity of skillful means is as follows: As it is said in the Sutra: "Skillful means are vast, great, numerous, limitless, and varied; they transform and bless greatly, showing in any way." Skillful means are to lead the disciples who are upside down into the correct path through various means. Greatness is to first practice by regarding afflictions themselves as something to be abandoned and by possessing samadhi, and then transforming them into the correct path. Numerous means showing whatever taming is needed, such as pacifying, increasing, empowering, and wrathful. Limitless means accomplishing the benefit through inconceivable means. Varied means speaking without any restriction on abandoning afflictions or not abandoning them, and so on. Thus, since there is realization or non-realization of the nature of what is to be known, there is a difference in the path, just as the result itself is made into the path, and the means are immeasurable. Furthermore, there is also a difference in the result, namely the difference between conditioned and unconditioned nature, and the difference between abandonment and attainment with or without remainder. The former is the self-
Chinese
在自性中，当自明觉性显现时，自现解脱于边执和相续。如是说。 接下来，第三是证悟后修持的等持： 一般来说，阿底瑜伽说证悟和解脱同时，是唯一决定的道。 细分的话有四种。 在《意护》中说：“最上、上等、中等和下等解脱。” 意思是，最上等是了解一法就决定一切，证悟和解脱同时。 第一种是，如前所说，了悟轮涅无二，诸法皆为自生智慧，因此，没有所断和对治，也没有修持的次第，证悟和解脱同时。 如《心髓义续》中说：“三时清净觉性无分别，觉性无分别一任运成，未积未修本初佛之界，离边觉性界无思无说，本初任运自性任运成，不于地行不于道修习，未悟等持修习幻化要，无勤自性安住即成就。” 又如《鱼母轮炽续》中说：“不生不灭平等性之界，不于虚空行意之界，不勤觉性一决成熟，如飞生般次第无有，五道十地证悟之要，生圆等持意义之要，取舍次第生起断之因，执相分别造作之相。” 又如《虚空广阔界》中说：“为利根者之义，仅以开示即证悟之法，唯一明点法身，仅以知晓即决定成佛，如巴那萨之果，因果一味汇集于乘。” 又如《智慧深奥圆满》中说：“大圆满决定义阿底瑜伽，不待数量与时间自生心，如实无谬悟法身，果位佛陀三身同时圆满。” 又如《智慧秘密》中说：“学法非次第，不需行持顿入之地。” 如是说。 第二种是，如前所说，仅安住于所证悟之义，觉性智慧无偏袒显现，显现有寂为法身，轮涅无取舍，诸法皆于自生智慧中成佛。 如《虚空广阔界》中说：