Chinese
我，色蕴无边，乃我之化身圣尊。声蕴无边，乃我之圆满报身圣尊。法蕴无边，乃我之法身，如是宣说。乐蕴无边，乃我之不变乐身圣尊。如是总摄诸蕴，如实积聚，如是宣说。如是等等以多种方式所说之大清净平等，或于基果无别之大成就处，本初安住，以此见之智慧，取诸显现为道用，于转化痛苦为安乐不愚昧，故所显现为天众坛城，所发声为咒语之音声，所欲为功德资粮轮，所动摇为天众手印等，一切受用处皆于广阔无垠之大平等中，转为福德资粮，故能将无数大劫浓缩于一生等中，无需众多方便与艰难，便能速疾证得金刚持果位。是故导师桑结桑瓦（佛密）云：于方便大乘中，清净与痛苦，世俗中亦无别，见地高低即在此。如是宣说。若问，何故下三部续中未说显现为天众坛城耶？答：因彼时所化众生之智慧，未能领悟平等大性之义，故于行持上，无法取舍而入。因无法如是行持，故于修持上，执着于自与本尊二者，如主仆等之分别，故于果上有所差别。以智慧力量之次第，而有上下乘与续部之分。虽未于彼等之中直说大清净平等之宗义，然以开示本尊修法之次第，实则已归摄于此。譬如声闻乘之经部与大乘，若直说空性，则众生难以领会，故以无我之名而说，于大乘中广说空性之理。总而言之，小乘之密意皆于大乘中开展而显明，因乘之密意皆于密咒中开展而显明，密咒之经部与续部皆于无上瑜伽中显明而开展。须如是了知。桑结桑瓦（佛密）云：
English
I, the immeasurable aggregate of form, am the supreme emanation body of myself. The immeasurable aggregate of sound is the supreme perfect enjoyment body of myself. The immeasurable aggregate of dharma is proclaimed as the dharma body of myself. The immeasurable aggregate of bliss is the supreme unchanging bliss body of myself. Likewise, the aggregates are gathered together and completely accumulated. It is proclaimed. Having this wisdom of viewing the great purity and equality, or the great accomplishment of the inseparability of base and result, which has been primordially abiding, one takes all appearances as the path, and is not confused about transforming suffering into happiness. Therefore, appearances are the mandala of deities, sounds are the melodies of mantras, desires are the wheels of assemblies, movements are the mudras of deities, and all experiences become a collection of merit in the vast expanse of great equality. Therefore, one can condense countless great kalpas into one lifetime and go to the state of Vajradhara without many methods or difficulties, thus it is accomplished as a swift path. Therefore, the master Sangye Sangwa (Buddha Guhyapada) said: In the great vehicle of method, purity and suffering, even in conventional truth, are inseparable, the difference is only in the height or lowness of the view. This is what was said. If asked, why is it that the mandala of deities is not mentioned in the lower three classes of tantra? The answer is that at that time, the beings to be tamed did not have the intelligence to understand the meaning of the great equality of view, so they could not engage in practice without acceptance or rejection. Because they could not do that, in meditation they were attached to the extreme of seeing themselves and the deity as two, like master and servant, etc., so there was a difference in the result. Due to the gradual increase in intellectual power, the vehicles and tantras arose in a higher and lower order, and although the doctrine of great purity and equality was not explicitly stated there, by showing the order of deity meditation, it is actually included there. For example, in the sutras of the Shravakas and in the vehicle, if emptiness were taught literally, it would not fit into the mind, so it was taught with the term 'no-self,' and the nature of emptiness was extensively established in the Great Vehicle. In general, all the hidden meanings of the Lesser Vehicle are expanded and clarified in the Great Vehicle, all the hidden meanings of the causal vehicle are expanded and clarified in the Secret Mantra, and all the sutras and tantras of the Mantra are shown to be clear and expanded in the Unsurpassed Yoga. It is necessary to know this. Sangye Sangwa (Buddha Guhyapada) said:
Chinese
无上瑜伽部中，究竟上是无别的，世俗上对一切，执着于清净与不清净。如是说。那么，这种无上瑜伽自宗的立宗方式，至尊萨迦派是否认可呢？除了讲授共同的论典的少数情况外，如果按照字面解释续部的密意，那么一定像那样认可，有两点可以肯定。第一，至尊断除了错谬垢染的扎巴坚赞在《根本堕释》中说：五蕴是五佛的自性，诽谤它就是第八条根本堕。在那个注释中说：我的身体是所有佛的自性，五蕴是五佛的自性，四界是四天女的自性，内在的生处是菩萨的体性，外在的生处是天女的自性。如《密集金刚》中所说：总而言之，五蕴，被宣说为五佛，金刚生处本身，是菩萨的殊胜坛城。地名为佛眼，水界如同嘛嘛ki，暖和风被称为，白度母和度母。以及《般若母续》中也说：色蕴不是金刚母，感觉被称为白度母，意识是水瑜伽母，行是金刚空行母，识蕴的自性，是无我瑜伽母安住。等等广说。引用这些教证后，因此身体自性是佛等广说。在那之后，第九条根本堕，对于自性清净的法，产生犹豫是第九条。在那个时候，一切法本体自性没有的自性清净，以及五蕴清净为五部佛的自性，各个本尊的清净，也就是对于两种自性清净，产生是不是这样的怀疑，也会成为根本堕，更何况执着于自性不清净呢？等等广说。以及和那相似的，在因的大乘中也出现的方式。《圣树庄严经》中说：色和感觉
English
Within the Unexcelled Vehicle, ultimately there is no difference, but conventionally, everything is apprehended as both pure and impure. As it is said. Now, do the Sakya masters accept this way of establishing the tenets of the Unexcelled Yoga in its own place? Except for a few instances when explaining common treatises, if the intent of the tantras is explained literally, then it is certain that they accept it as such, and there are two proofs for this. First, Jetsun Drakpa Gyaltsen, who has abandoned the stains of error, says in the "Explanation of the Root Downfalls": "The five aggregates are the nature of the five Buddhas, to slander them is the eighth downfall." In the commentary to that, he says: "My body is the nature of all the Buddhas, the five aggregates are the nature of the five Buddhas, the four elements are the nature of the four goddesses, the inner sense bases are the essence of the Bodhisattvas, and the outer sense bases are the nature of the goddesses." As it is said in the Guhyasamaja Tantra: "In short, the five aggregates are thoroughly explained as the five Buddhas. The Vajra sense bases themselves are the supreme mandala of the Bodhisattvas. Earth is called Buddha Eye, the water element is like Mamaki, heat and wind are called White Tara and Tara." And also in the Prajnamatrika Tantra: "The form aggregate is not Vajramatrika, feeling is called White Mother, perception is the water yogini, formation is the Vajra Dakini, the nature of the consciousness aggregate is the selflessness yogini abides." And so on, it is extensively explained. After quoting these scriptures, it is explained extensively that the body is inherently Buddha, etc. After that, the ninth root downfall, "To doubt the dharmas that are pure in nature is the ninth." At that time, the inherent purity of all dharmas that do not have essence, and the purity of the five aggregates as the nature of the five Buddhas, the purity of each deity, that is, to doubt whether the two types of inherent purity are so or not, will also become a root downfall, let alone clinging to what is not inherently pure? And so on, it is extensively explained. And similarly, the way it appears in the cause-based Great Vehicle. In the Arya Gandavyuha Sutra: Form and feeling
Chinese
以及识和心，无数如来，彼等成大雄。如是等引述而说。第二，法主班智达所著《无我赞》之关联中，于三续分别安立之时。其中首先，因之续即：自性无垢，谓自心之法性，自性远离一切分别之垢染。黑汝嘎云：非佛有情，一个也没有。圣慈氏亦云：如水界、金和虚空，安住如清净般清净。如是说故可知。若是这样，岂非不需勤作即可解脱？非也。说“智慧为突发之垢染所蔽”。意谓心之法性自性清净，然心之体性为突发之垢染所蔽。如是，若自性清净，突发为垢染所染，岂非不需勤作？非也。突发之语乃指可净除者，非如先前没有，后来才生出垢染。薄伽梵于经中亦云：何者可净除之法，彼乃突发者。是故，何时成金之时即有杂质，然若净除杂质则成清净，故称彼为突发者。垢染所蔽，谓烦恼和所知二障遮止解脱之机会。因之续竟。显明，谓净除烦恼和所知二障之杂质，使心之金显明。黑汝嘎云：有情皆是佛，然为突发之垢染所蔽，若除彼即是佛。如是开显且广说，其出处亦为慈氏法和续部二者。是故，于基之安住法，虽无丝毫须净化之法尘，然暂且为未如是了悟之心之错觉，为净除突发者之故。修习与彼安住法形貌相同之道，即成净除垢染之对治，所净除者逐渐清净，且安住于基之功德
English
and consciousness and mind, countless Thus-gone ones, they become great heroes. Thus, and so on, quoted and explained. Secondly, in the context of the three continuums being separately established in the connection of the Praise of No-Self composed by the Dharma Lord Paṇḍita. Among them, first, the continuum of the cause is: "Nature is without stain," which means that the Dharma-nature of one's own mind is naturally free from all stains of conceptualization. As Hevajra says: "There is not a single sentient being who is not a Buddha." And the noble Maitreya also says: "Like the water element, gold, and space, it abides purely as pure." This is evident from what was said. If that is the case, wouldn't one be liberated without effort? No. It is said, "Intelligence is obscured by adventitious stains." This means that although the Dharma-nature of the mind is naturally pure, the characteristic of the mind is obscured by adventitious stains. Thus, if it is naturally pure, and suddenly stained by stains, wouldn't it be unnecessary to make effort? No. The word "sudden" refers to what can be purified. It is not like stains arising later from what was not there before. The Blessed One also said in the sutra: "Whatever Dharma can be purified is adventitious." Therefore, when gold is formed, impurities are formed, but if the impurities are purified, it becomes pure. Therefore, it is called adventitious. "Obscured by stains" means that the two obscurations of affliction and knowledge block the opportunity for liberation. The continuum of the cause is complete. "Making clear" means purifying the impurities of the obscurations of affliction and knowledge, and making the gold of the mind clear. Hevajra says: "Sentient beings are all Buddhas, but they are obscured by adventitious stains. If that is removed, they are Buddhas." Thus, it is clearly and extensively stated, and its source is both Maitreya's Dharma and the Tantra. Therefore, in the abiding nature of the ground, although there is not a single particle of Dharma to be purified, for the sake of purifying the adventitious illusion of the mind that has not yet realized it. Meditating on the path that is similar in appearance to that abiding nature becomes the antidote to purifying stains, and what is to be purified gradually becomes pure, and the qualities that abide in the ground
Chinese
因此，将显现这些的次第称为获得果位，因此，观修生起次第的本尊，也是通过断证的次第，在资粮道观修意乐行的本尊，在加行道观修风心的本尊，在见道观修光明本尊，在修道观修有学的双运本尊，在佛地观修无学的双运本尊。如《喜金刚》所说：“众生即是佛。”等等，以上所引用的意义，在此如实地应验。如果不是这样，在所知基的时候认为是因的续，在道位的时候认为是净治，在果位的时候认为是离系果的色身和智慧等，就像兔子的角和石女的儿子一样，如果认为所知中根本没有这些，那么这些的建立和必要都将变得空洞，观修生起次第等也变成将不存在的事物执着为存在，等等，会产生很多过失。第三，分为二，第一，经文的开示方式是：因此，在新密咒中，在伟大的瑜伽之上，没有比这更殊胜的续部。观修的对境本身，也没有在伟大的瑜伽之上。从那产生的智慧，因为没有戏论且不可言说，所以不认为是乘的次第。如果能很好地理解这个体系，那么无上瑜伽的见解也是智慧而不是乘。将不可言说的事物作为所言说，不是智者的想法。这样说，这种方式对于新密咒派来说，没有比摩诃瑜伽更殊胜的，或者在其之上的续部。因为没有那个，所以观修的次第也没有比那个更殊胜的。从那产生的智慧，因为远离戏论且不可言说，所以不认为是乘和续部的次第，也就是说，对于旧译派来说，内（密）普遍被称为生起、圆满、大圆满三者，生起是摩诃瑜伽，圆满是阿努瑜伽，大圆满是阿底瑜伽，三者从所说和能说的角度，本来应该被安立为续部和乘的次第，却安立在那里，以及在集经等中，仅仅是将观修轮王坛城的禅定差别称为瑜伽，以及非常