English
It explains how to obtain the fruit. Although the causes of the two form bodies are the same, they are not explained as clearly as sound. In the Gradual Path of the Secret of the Buddha, the teacher says: "For all who have not realized non-duality, who see the reality of the four truths as existing, and who engage in abandoning and not abandoning, this is the ground of the Hearers. For all actions and afflictions, not knowing the meaning of equality, and holding onto the existence of dependent origination, cause, and effect, this is the ground of the Solitary Buddhas. Not knowing the very meaning of equality, and distinguishing between the two, conventional and ultimate, if there is selflessness of phenomena and persons, this is the ground of the Bodhisattvas." As it is said. If one makes a similar aspect of the fruit the object of observation and cultivates it as the path, this is the intention of both Sutra and Tantra. In Secret Mantra, in order to accomplish the fruit of the two form bodies, the mandala of the conventional deity is taught, and the view and meditation that make it the path are particularly excellent, because in the vehicle of the cause, the two form bodies and their common cause are not taught as they are. As the venerable Jetsun Rinpoche Drakpa Gyaltsen said: "Wherever the fruit is not taught, there is no path there. For example, in the Hearers' collection, the qualities of the Buddha, such as the three bodies and the four wisdoms, are not mentioned, so it should be understood that there is no path to attain them there. Similarly, in the Paramita vehicle, the five wisdoms and the five families are not mentioned, so it should be understood that there is no such path there. Similarly, where Hevajra is not taught, it should be understood that there is no path of Hevajra there." As it is said in the commentary on Hevajra. Furthermore, the person who enters the Mantra path is qualified and fit to be a vessel for accomplishment only by being confident in the wisdom that sees all phenomena as pure, equal, and great. Vajradhara has repeatedly emphasized in the Tantras that the discriminating mind that distinguishes between the two truths, good and bad, acceptance and rejection, is an obstacle to accomplishment. In particular, it is also necessary to maintain mindfulness with regard to the meaning of the eighth and ninth root downfalls, which arise spontaneously as the nature of contempt for the aggregates. Now, what is the way to view according to convention? The scholars are skilled in that way.
English
Thus it appears in the words of Grel Lama Dpal Lotsawa: There are two ways to cut off elaboration: name and meaning. Cutting off the elaboration of name: For example, Tibetans call one thing like water "chu." Nepalese call it "lang su." Indians call it "sa udaka" (藏文，梵文天城体：स उदक，梵文罗马拟音：sa udaka，汉语字面意思：water). Similarly, ordinary people call one thing the aggregate of form, while yogis call it Vajra Mother. The way to cut off the elaboration of meaning: One thing appears as water to humans, as pus and blood to pretas, and as nectar to gods. Similarly, one thing appears as the aggregate of form to ordinary people, and as Vajra Mother to yogis, so the Buddha said. This means that by taking the pure and impure aspects of appearances as the basis for practice, the impure aspect is the impurity to be purified, and the pure aspect is the result of purification. It is crucial to understand that the way of establishing the tenets of Secret Mantra is unique and distinct. If one asks, "Since the basis for practice is not shown in the vehicle of the cause, wouldn't the cause and effect be contradictory?" There is no fault, because the basis for practice is not shown in the first two teachings of the Dharma wheel, because those Dharma wheels have established the unborn nature of the self of phenomena and persons, and thus abandon the origin without a basis. Therefore, if the basis for abandonment is shown, the self of the person will not be abandoned, because the root of all views of origin and the collection of aggregates arises from clinging to self. If its root is not determined to be unborn, then it is impossible to abandon the origin. As Tsongkhapa said in the "Distinguishing the Interpretable and Definitive, the Treasury of Good Explanations": The consciousness of taking is very deep and subtle, All seeds flow like a river. It is not right to think of it as self, So I have not shown this to children. Therefore, in Secret Mantra, the origin is not made the object of abandonment, but the method of skillfully taking it as the path is used for abandonment. For example, just as fire is used to relieve the pain of being burned by fire, or just as water is used to remove water that has entered the ear, the afflictions of desire are abandoned by the path of desire itself. By meditating on the special antidote that is similar in appearance to the object to be purified, in the impure state of the basis for practice, there is the self of the person, and in the pure state, there is the sacred self of non-dual wisdom and the vajra.
Chinese
所谓的“我”这些词语，是基于不净状态下必然存在的基础，然后净化其上的不净之处，当基上的功德显现时，就称为净果。简而言之，重要的是要理解因去除烦恼方式的不同而导致的显宗和密宗各自智慧的差别。即使在自宗的般若乘中，中间的教令也确定一切法无生，从而颠倒了所有见解的基础，但最后的教令如实地宣说了如来藏，这与密宗的意趣相符，并且是被称为因果二者的圆满之地。宣说了本体上没有需要净化的法，以及所要获得的果也是以前没有新获得的道理，这表明显宗和密宗的意趣是一致的。胜者弥勒说：‘如何先前一样，后来也一样，是不变的法性。’龙树菩萨说：‘犹如灯火在瓶中，稍微显现也不会改变，同样烦恼在蕴中，也无法见到法界。’《二谛论》中说：‘自知自性清净，清净非由他解脱。’在对这句话的解释中说，法蕴、界、处等，并非是事物上成立而存在的，通过身语意的努力而得以清净。那么，通过依赖身语意的努力而修持道，从而见到法性的意义，这难道不是通过努力而得以清净的吗？答：即使通过努力而见到法性的意义，也不是见到原本不在基上的东西。只是使基上存在的意义显现而已，因此，并非是将基上原本不净的东西净化了。例如，瓶子里的灯火，通过打破瓶子而使其显现，但并非是使原本不存在的东西显现。所要净化的，就是被称为烦恼的那些障碍。而且，这些也不是暂时的，而是自性或本体上完全清净的。通过什么来净化呢？通过自知，即一切法，自己的心，自知，安乐，无分别地安住，这本身就是清净的。
English
The so-called "I" and other terms are based on the assumption that there is a basis that necessarily exists in an impure state. Then, one purifies the impure aspects on top of it, and when the qualities that exist on the basis become manifest, it is termed the result of purification. In short, it is important to understand the differences in wisdom between Sutra and Tantra due to the different ways of abandoning afflictions. Even in the Prajnaparamita system, the intermediate teachings establish all phenomena as unborn, thus reversing all the bases of view. However, the final teachings explicitly reveal the Tathagatagarbha as it is, which accords with the intent of Tantra and is the fully accomplished state known as the Great Vehicle of both cause and effect. The teachings that there are no phenomena to be purified in essence and that the fruit to be obtained is not newly created but was always there, show that Sutra and Tantra have the same intent. As Maitreya said, 'As it was before, so it is later, the nature of reality is unchanging.' Nagarjuna said, 'Just as a lamp inside a vase, does not change in appearance even slightly, similarly, afflictions reside within the aggregates, and the realm of reality is not seen.' The Two Truths states, 'Self-awareness is inherently pure, purity is not liberation by another.' In the commentary on this, it says that the aggregates, elements, sense bases, and so on, are not purified by the efforts of body, speech, and mind as if they were established as existing entities. So, if one cultivates the path through the efforts of body, speech, and mind, and thereby sees the meaning of the nature of reality, is that not purification through effort? The answer is that even when one sees the meaning of the nature of reality through effort, one does not see something that did not previously exist on the basis. It is merely making clear the meaning that exists on the basis. Therefore, it is not purifying something that was previously impure on the basis. For example, the lamp inside a vase is made clear by breaking the vase, but it is not making clear something that did not previously exist. What is to be purified are those obscurations called afflictions. Moreover, these are not adventitious but are completely pure by their very nature or essence. What purifies them? Self-awareness. All phenomena, one's own mind, self-awareness, bliss, abiding without conceptualization, that itself is purity.
Chinese
如是等等，如以金刚语释，不以分别念分别而解说。因此，心之法性，本初即是清净之界，与智慧双运之功用，有法如世俗显现之蕴、界、处一切，亦是清净之身与刹土、宫殿之庄严，无二无别的游舞，于无尽庄严之轮中任运成就而入，如是知晓。安住之方式，亦是本初即具足三种真实之体性，仅需了知，而非由新生的心识分别念所造作修饰。清净之方式亦是，外五大种清净为五佛母，内五蕴清净为五佛父，分别念之聚合清净为菩萨之自性，五种智慧清净，故轮回涅槃无别，于大平等中安立，决定为密咒自性之无上智慧成就。如《喜金刚》云：“此即名为轮回，此即名为涅槃，舍弃轮回之外，无有涅槃可得。”此之义疏云：“此即名为轮回，谓一切法自性本具，若不了知，则名为轮回。若了知此本具，即是涅槃。若问舍弃轮回耶？答曰：舍弃彼而于他处证得涅槃，则无有是处。”此即成立宗义。一切佛之吉祥密集金刚云：“总而言之，五蕴者，宣说为五佛，金刚生处亦，菩萨之胜曼陀罗。”又云：“地为佛眼，水界为嘛嘛ki，白度母亦如是，火风亦如是宣说，虚空金刚之誓句，即是金刚持。”又《秘密藏》云：“金刚蕴之支分，称为圆满五佛，诸处界等众多，菩萨之胜曼陀罗，三有本初即佛土，佛之外法，非由佛所证。”又，文殊之自宗见解，亦为尊者那若巴大师与阿杂拉嘎尔巴论师所引用。
English
Thus and so forth, as explained in the Vajra words, without being tainted by conceptual elaborations. Therefore, the nature of mind, being primordially pure, is the realm where wisdom and skillful means unite. All phenomena, such as the aggregates, elements, and sense bases that appear conventionally, are also the play of the primordially pure body, pure realms, and the arrangement of the palace, inseparable, spontaneously present in the inexhaustible wheel of ornaments. One should understand that the way of abiding is also naturally established with the characteristics of the three kinds of purity from the beginning. It is only necessary to recognize it, and it is not something newly fabricated or modified by sudden thoughts. The way of purification is also that the outer five elements are purified as the five mothers, the inner five aggregates are purified as the five fathers, and the collection of thoughts is purified as the nature of the bodhisattvas, and the five wisdoms are purified. Therefore, samsara and nirvana are inseparable, and it is established in the great equality, and it is determined that the supreme wisdom of mantra's own nature is accomplished. As it is said in the Hevajra Tantra: "This itself is called samsara, this itself is called nirvana, beyond abandoning samsara, there is no nirvana to be attained." The commentary on this meaning says: "This itself is called samsara, which means that all dharmas are inherently coemergent. If one does not recognize this, it is called samsara. If one recognizes this coemergence, it is nirvana itself. If one asks whether to abandon samsara, the answer is: If one abandons it and attains nirvana elsewhere, it is not possible." This establishes the tenets. The Glorious Guhyasamaja Tantra of all Buddhas says: "In short, the five aggregates are proclaimed as the five Buddhas, and the Vajra birth place is also the supreme mandala of the Bodhisattvas." It also says: "Earth is called Buddha Eye, the water element is Mamaki, White Tara is also the same, fire and wind are also proclaimed in this way, the space Vajra's samaya is the Vajra Holder himself." Also, the Guhyagarbha Tantra says: "The branches of the Vajra aggregates are called the five complete Buddhas, all the many elements and realms are the supreme mandala of the Bodhisattvas, the three realms are primordially Buddha lands, dharmas other than the Buddha are not attained by the Buddha himself." Furthermore, the views of Manjushri himself are quoted by the venerable Naropa and the teacher Acharya Garbha.