English
The bodhi of severance and realization is considered the essence or root and nature of the wisdom of great bodhi, therefore, the three dharmas, namely, ultimate truth, primordial appearance, and conventional bodhicitta, are called bodhicitta. Then, as stated in the sutras, do not understand it as the mind seeking bodhi, although there are many common ways to establish the two truths, here it refers to the two truths or the superior two truths of the unique tradition of the secret illusory school. The superior ultimate truth is: the wisdom distinguished by the emptiness of both the realm and what is to be negated, from the perspective of non-elaboration, it is the ultimate truth of self-nature. From the perspective of self-luminosity, free from obscuration, and the delusion of the alaya, it is the ultimate truth of wisdom. Among the empty-luminous ultimate truths, the main aspect of luminosity itself, even in the way it appears, is distinguished by the difference of the equal taste fruit that is already free from impurities, namely, the five qualities of body, speech, mind, merit, and activity, these five fruit dharmas are the treasure of the essence that can manifest, called treasure, this treasure is called treasure through the way of awakening the five dharmas, or through the way of the five dharmas themselves. If according to the former, it needs to be considered in relation to impurities; the latter needs to be understood from the perspective of its own nature. Abiding is the ultimate truth of the fruit, that is, the latter is divided into five, therefore the ultimate truth is the source of the fruit dharmas, like a treasury, it is called the seven treasures. In short, the part distinguished by the non-conceptual difference of luminosity, the part distinguished by the difference of luminosity, and the part where emptiness and luminosity serve as the basis of the fruit dharmas, that is, as the foundation, essence, and source, it is only distinguishing the one nature of the foundation from different perspectives. The superior conventional truth is: the skillful manifestation of the ultimate truth. Although Minter father and son said this, in order to repay Deshek Zurchungba, Glan Shakya Jungne inquired about the differences of the three lineages. As he said, all dharmas appear as the magical display of intelligence, and the view is established as Maha; appearing as the skillful power of intelligence, and the basis of realization is established as Anu; intelligence itself is the meaning of self-appearance and realization, this is the tradition of Ati. Therefore, if we express it as the former vidyadharas used "magical display" as a term for Maha, it seems better. That is, the magical display of the ultimate truth, all phenomena and beings have already manifested in the pure wheel of samsara and nirvana, in the face of primordial wisdom, this is the superior conventional truth. The superior conventional truth that appears in the pure wheel of samsara and nirvana.
Chinese
虽然有人说，这个虚假之物和前面所说的果之胜义谛二者难以区分，但果之胜义谛是：基之智慧是果能显现的显现之基，而殊胜的世俗谛是：因为在此已经显现，所以是基自身显现之法的殊胜之处。二谛显空双运的显现之基和显现之法，并非从错觉中产生，而是本性清净，是本初显现的自性，因此，这些安住于一体性的双运，称为殊胜无别的真谛。像这样的二谛双运，并非只是以心有所系的分别念来改造和设定，而是二谛双运自有的方式，从阿赖耶识中显现，见到远离风等之本性，这是粗大戏论的经部心，认为在能取所取显现的二者之中，无二的自证是唯一的。因为这样的心不存在，所以必须由智慧自身来独特地衡量，因此称为超离或远离心的行境。像这样显示远离心的行境，会成为错误的根源，因此不应说胜义谛不是所知，虽然不是心或意识所知，但却是具有特殊能知者的智慧所知的境地。如果这样说，那么在黑汝嘎续（梵文：Heruka Galpo）中说：在所知之中，作为意义的殊胜者，因此是殊胜和真谛二者，这是确定的词语。如是说。智慧足尊者说：在《文殊师利面授经》中，总结经的意义而引用说，所有内外差别的一切法，都是显现之基，殊胜的胜义菩提心，如其本然的体性而本初存在，这是应当了知的续部真实意义。如是说。持有此幻化道统的上师娘·努·素尔等一切，都说基是所知，证得果位，即道续作二事，这与上述说法直接相违，而且从理证上说，双运的智慧不仅是众生，甚至连佛陀也不能了知，因此基不成立。因此，会推及没有道和果等无边过失。此外，如前所说的具有功德的智慧，是心的本性。
English
Although some say that this deceptive appearance and the ultimate truth of the fruit mentioned earlier are difficult to distinguish, the ultimate truth of the fruit is: the wisdom of the ground is the basis for the manifestation of the fruit, and the superior conventional truth is: because it has already manifested here, it is the distinction of the ground's own manifesting dharma. The basis and dharma of manifestation of the two truths, appearance and emptiness, are not inherently separate from illusion, but are the nature of primordial appearance, so the union of these existing as one entity is called the superior, inseparable truth. Such a union of the two truths is not merely fabricated and posited by a mind with attachment, but the way the two truths are inherently united is that from the alaya, the nature of being free from wind and so on is seen nakedly. The sutra mind, which has coarse elaborations that appear as objects and subjects gathered by the two faculties of power and mind, also asserts that non-duality is the only self-awareness. Because such a mind does not exist, it must be uniquely measured by wisdom itself, and is therefore called beyond or separate from the realm of mind. Such teachings that show separation from the realm of mind are taken as a basis for error, and one should not say that ultimate truth is not an object of knowledge, because although it is not an object of knowledge for the mind or consciousness, it is the state of being known by the wisdom that is the special subject. If one says so, then in the Heruka Galpo it says: Among the objects of knowledge, as the most sacred of meanings, it is therefore both superior and true, this is a definitive statement. Thus it is said. Yeshe Zhap says: In the Manjushri Oral Transmission Sutra, summarizing the meaning of the sutra, it is quoted that all phenomena, both internal and external, are the basis of manifestation, the supreme ultimate bodhicitta, existing primordially in its natural state, this is the actual meaning of the tantra to be known. Thus it is said. All the lineage holders of this illusory tradition, such as Nyak, Nup, Zur, etc., say that the ground itself is to be known, and that the attainment of the fruit, that is, the tantric path, performs two functions, which is directly contradictory to the above statement, and from the perspective of reasoning, the wisdom of union is not only unknown to sentient beings, but even to Buddhas, therefore the ground is not established. Therefore, it would follow that there is no path and no fruit, and so on, which are infinite faults. Furthermore, the wisdom that possesses the qualities mentioned above is the innate nature of the mind.
Chinese
从无间断的自性中，众生有生有死，有高有低，并随业力和因缘而行，心之善恶犹如白布被色彩所染，虽然如此，但基的自性不会改变，安住其中，所以也叫做本自安住。在道位时，因风融入中脉的力量，会发生次第的融入等现象。在三现的最后，如果安住于光明，则会生起近得的心，之后生起增上现等，这是因为没有舍弃其习气，所以不可能从光明中生起。由三现的习气所生的错觉粗重，是明点的界从脉轮转移的细微风。由转移的习气所生的粗重明点，这样的粗重心在果位是不存在的，因此，以心和心象作为空性的基础，偶尔存在的常恒空性在果位也是不存在的，所以，如来藏的自性身，成为脱离总体的因，界之法身，脱离果，智慧法身二者，如同脱离因果一样，而不是像共同的生起因果。那唯一的真如必须安住在本初智慧的法界中，所以在最后法轮的经部中，所意指的如来藏，所阐述的究竟意旨也是这个。然而，如果说那些经部是就此而说，并没有将本觉心作为实际的所诠释对象来宣讲，那么理解起来会比较容易。但在这里，嘉瓦·隆钦巴、荣宗·卓巴等具有能见到究竟意义的广阔眼界的 许多上师认为，那些经部所阐述的如来藏，与这里所说的本觉心意义相同，不仅将本觉心作为那些经部的意旨，而且认为所诠释的对象也是这个。如果这样，难道不会导致显密没有差别吗？对于显密的区别，敏林洛钦仁波切等人认为，虽然在觉性的本质不变和作为垢染的净化对象上没有差别，但密宗认为，将觉性本身作为乐空无分别的智慧，最初的部分是生来俱生的，安住在不变的安乐自性中，作为生起的道路。
English
From the uninterrupted nature, beings are born and die, are high and low, and follow karma and conditions. The mind's good and evil are like white cloth dyed with colors. Although this is so, the nature of the ground does not change and abides within, so it is also called primordially abiding. During the path, due to the power of the winds gathering in the central channel, phenomena such as gradual absorption occur. At the end of the three appearances, if one remains in equanimity in the clear light, the mind of near attainment arises, and then the increasing appearance and so on arise. This is because the habitual tendencies have not been abandoned, so it is impossible to arise from the clear light. The grossness of delusion born from the habitual tendencies of the three appearances is the subtle wind that transfers the bindu of the element from the channels and wheels. The gross bindu born from the habitual tendencies of transference, such a gross mind does not exist at the level of fruition, and therefore, the occasional permanent emptiness that takes mind and mental images as the basis of emptiness also does not exist at the level of fruition. Therefore, the nature body of the Tathagatagarbha becomes the cause of separation from generality, the Dharmakaya of the element of separation, the wisdom Dharmakaya of separation from result, like the separation of cause and result, and not like the common cause and result of generation. That very suchness must be placed in the sphere of this innate wisdom, so in the sutras of the final turning of the wheel, the ultimate intention of the Tathagatagarbha that is referred to is also this. However, if it is said that those sutras were spoken with this in mind, and do not present the innate mind as the actual object to be explained, then it would be easier to understand. But here, Gyalwa Longchenpa, Rongzom, Zurpa, and others with the vast eyes to see the ultimate meaning, many superiors consider that the Tathagatagarbha explained by those sutras and the innate mind explained here have the same meaning, and not only take the innate mind as the intention of those sutras, but also consider that the object to be explained is also this. If so, wouldn't it lead to no difference between sutra and tantra? Regarding the difference between sutra and tantra, Minling Lochen Rinpoche and others believe that although there is no difference in the unchanging nature of awareness and as the object of purification of defilements, tantra believes that awareness itself is the wisdom of bliss and clarity without conceptualization, the first part of which is naturally co-emergent, abiding in the unchanging nature of bliss, as the path of arising.