English
It is for the sake of transformation. Therefore, it is also considered that there are four kinds of ending of diseases, and it is considered to be the wisdom of knowing all aspects and the wisdom of non-discrimination. Its characteristic is that, with the reason of taking illusion and non-birth as their respective objects, offspring similar to birds are produced, and it is without doubt that the wisdom of winning in the mundane by the appearance of embodiments, etc., is also momentary. In order to show that the wisdom of the esoteric can be measured from this, such as "the wisdom of emptiness such as stillness, and the four wisdoms at the time of knowing meaning." And, what is included in the following yoga is the great yoga and yoga. According to their views, although there is a sequence, the four that are clear from the beginning without the appearance of one's own mind being empty are the alaya consciousness of meaning. For the wisdom itself that realizes that meaning, also because of temporarily perceiving that meaning, it is clear and non-discriminating without an object, and because it is clear from the beginning without acceptance or rejection, and because everything appears as equality, and because the meaning of self and other affairs wisdom spontaneously accomplished is clear, the established definition is expanded in meaning through reason, such as "mirror-like wisdom, wisdom of equality, wisdom of individual observation, and accomplished action wisdom." Although it is purified without abandoning the eight consciousnesses, it manifests that wisdom is originally wisdom. That is to say, the wisdom of emptiness has no things, the mirror-like wisdom has no discrimination, the wisdom of equality has no size, individual observation is clear without mixing, and the action is diligent and complete. As it appears in the scriptures. The two wisdoms are also, knowing all aspects is knowing all aspects with all the supreme aspects, as it is said, inverted discrimination is completely pure, because it is not outside the realm of wisdom, Through the connection of great compassion, all six realms appear at all times and places. Also, there is no discrimination, so there is nothing that is not known. Also, the appearance of all high and low forms, and the appearance of the supreme Bodhi body, like a mirror, appear in various colors and shapes. As it appears in the scriptures, it is also known through three causes, because there is no object, so it is clearly shown with the metaphor of knowing like a flower.
Chinese
因此，言语的流畅与意义不相违背，请这样理解。对此，虽然有希求的锐利、 辨别大种姓、发出大气、获得大传承、圆满大成就的次第，但从一开始就把果作为道，不会从因转为果。在将八识、五蕴和二元对立视为本初智慧的语境中，这仅仅是名称而已，指的是未经改造的显现，如虚空一般，如形状和颜色一般，如彩虹一般，如云雾一般，必须用这些来象征。因为想要区分，意义的数量也会产生差别。 意思是说，意义的差别在于，秘密智慧远离对境，刹那不散乱地显现为五种功德的相续，不是世俗道，而是无二的本性，不是遍计所执。数量上的差别在于，有人认为是四种，有人认为是五种。并非不承认状态转变的方式和差别。因此，各自根据自己的见解，如此宣说五种和两种。什么是极度瑜伽的智慧呢？一切本初自性觉性本初明亮，没有丝毫遮蔽，这是确定的词语。意思是说， 一切法各自的自性，觉性，自显现中区分差别和完全圆满的自明，因为没有行境，所以没有遮蔽而明亮，因此称为智慧。为了说明智慧的名称和数量的体性，自生自明界不驻，境名四故一非有。意思是说，已经说过的内容清楚地表明：所谓的自生智慧，所谓的自明智慧，所谓的法界智慧，以及所谓的非驻智慧，通过从语境中取名的理由，大智慧既不是一个，也不是多个，没有穷尽。诸法不杂自性明，智慧名数思不量。意思是说，数量是不混杂且完全圆满的，以自明显现的理由，一切名言和一切分别念，以自生智慧的自显现，数量是思考者的心识无法衡量的。在道位的时候也仍然明亮地存在，那么，什么是佛陀呢？甚至连正等觉佛陀的
English
Therefore, the fluency of speech does not contradict the meaning, please understand it in this way. Regarding this, although there are stages of sharpness of aspiration, discerning great lineages, exhaling great breath, obtaining great transmission, and perfecting great accomplishment, from the beginning, the fruit is taken as the path, and it will not change from cause to effect. In the context of considering the eight consciousnesses, the five aggregates, and duality as primordial wisdom, this is merely a name, referring to the unadulterated appearance, like the sky, like shapes and colors, like a rainbow, like clouds and mist, which must be symbolized by these. Because one wants to distinguish, the number of meanings also creates differences. The meaning is that the difference in meaning lies in the fact that secret wisdom is separated from objects, appearing as a continuum of five qualities without a moment's distraction, not the conventional path, but the nature of non-duality, not being completely conceptualized. The difference in number lies in the fact that some consider it to be four types, and some consider it to be five types. It is not that the way and difference of state transformation are not acknowledged. Therefore, each speaks of five and two in this way based on their own views. What is the wisdom of extreme yoga? All primordial self-awareness is primordially clear, without any obscuration, this is a definite statement. It means that, all dharmas, each with its own nature, awareness, distinguishing differences in self-appearance and completely perfect self-clarity, because there is no object of action, there is no obscuration and it is clear, therefore it is called wisdom. In order to explain the name of wisdom and the nature of number, self-born self-aware realm does not reside, the four names of the context are therefore not one. It means that what has been said is clearly shown: the so-called self-born wisdom, the so-called self-aware wisdom, the so-called dharmadhatu wisdom, and the so-called non-abiding wisdom, by the reason of naming from the context, great wisdom is neither one nor many, without exhaustion. All dharmas are unmixed, self-nature is clear, the number of wisdom names is inconceivable. It means that the number is unmixed and completely perfect, with the reason of self-aware appearance, all terms and all conceptual thoughts, with the self-appearance of self-born wisdom, the number is immeasurable by the mind of the thinker. Even at the time of the path, it still exists clearly, so what is the Buddha? Even the perfectly enlightened Buddha's
Chinese
不知无处之境。 悉皆自明无分别。 智慧二名实一也。 如是说，不仅是假立的佛，也是智慧。 在此，一切皆显现为大自在，因离于行境而不可知。 那么，如果怀疑如同黑暗，则这是指断除了实有之境。 知的方式是，一切皆明现为大自在，不杂乱，无执着，因此，不思议之智慧与一切种智之智慧，二者名称虽依场合而立，然其体性实为一体。 意义与数量的两种差别是： 经部何须说，瑜伽士的自境无有，实境是有。 经中说： 楞伽之主不杂染， 圆满， 不杂染而圆满一切， 常与无缘， 彼等应知为所见。 如是显现。 在此，自显现极离境， 极无刹那而具常， 极于时间之流中自显现，故无所阻碍而满足希望， 超离二元之名言， 极非遍计所执， 无有变异，乃是自清净， 不变于地之次第， 体性一也。 数量唯是不可思议之差别。 为显示殊胜之果， 何人能见此义？ 如是说，说见无境，是依何义而说呢？ 意指证得无体性与离行境之不可见性之觉性体验，乃是殊胜之见。 此说： 一切法不见，法性亦不见， 有情之心不见， 佛不见，见何者？ 由此见真实谛。 于不可说之自性体验， 见与证仅是名言。 如是决定，见何者呢？ 无有从他处获得， 唯是如来之故。 如是说，如是自证之现前， 乃是无有行至错谬之处，未被菩提心所染污之种子，以是之故，称之为如来。 如是之实性，如是，二常
English
One does not know the state of being without a place. Completely self-illuminating, without conceptualization. Wisdom, two names, one reality. It is said that not only is it a conceptual Buddha, but also wisdom. Here, everything appears as the great self, and because it is separate from the field of activity, it is unknowable. If one doubts that it is like darkness, then this is said to cut off only the object of reality. The way of knowing is that everything appears clearly as the great self, unmixed, without attachment, so the two names of non-conceptual wisdom and all-knowing wisdom are given according to the occasion, but their essence is considered to be very much one. The two differences in meaning and number are: What need is there to say about the Sutra Pitaka, the yogi's own field is non-existent, the real field exists. In the tantra it says: The lord of Lanka is unmixed, complete, unmixed and complete in everything, constant and without object, these should be known to appear as views. Thus it appears. Here, self-appearance is extremely separate from the object, extremely without a moment and with continuity, and self-appearance in the stream of time is extremely unobstructed and fulfills hope, transcends the term of duality, is extremely non-imputed, without change, is self-purifying, does not change in the order of the earth, and is one in essence. Number is only an inconceivable difference. In order to show the special fruit, who will see this meaning? It is said that saying that seeing without an object, what meaning does it refer to? It means that realizing the experience of awareness of the invisibility of non-essence and separation from the field of activity is the supreme view. It is said: All dharmas are not seen, the nature of dharma is also not seen, the mind of sentient beings is not seen, the Buddha is not seen, what is seen? By this, the true truth is seen. In the experience of the inexpressible self, seeing and realization are only terms. As it is determined, what is seen? There is nothing to be obtained from another place, only because it is the Thus-gone One. It is said that the manifestation of such self-awareness is the seed that has not gone to the wrong place and has not been defiled by the heart of enlightenment, and for this reason it is called the Thus-gone One. The reality of suchness, thus, two constants
Chinese
离戏智慧身。本体性常说已超。如是说，未染污、未改造、未造作、未考察的真实。毛未换，色未变的本体如是到达那里的智慧，也是无有实质的刹那。于不生之本体本来自明，是甚深加持所说的基础的本体，无论显现什么、存在什么、升起什么。不成为一方的势力而遮止其他，如石榴般安住。却不能指示和说出如此的体性，因为所说的一切都是边。考察等直接的诸法也，因心故有无未确定，舍取做与无意义。如是说，为了现前普贤王如来的明点。错乱的普皆考察的知识，于刹那次第的差别中，如境般显现的所取能取，一切随顺于心之本体的理由，自续也不存在。显现也未断绝，故远离三边。于好坏无有取舍的大享受之佛。意识自性之智慧也，一切意识不生不灭。如是说，此处种种显现的意识即是智慧本身故未舍弃。不相符的是，即便如此，于相执着的一切未遮止故不具备，是伟大的薄伽梵。现前自生智慧的，亿万太阳之光芒散布也。如是说，成为远离因缘智慧之自性的智慧之太阳，如亿万个同时升起般，智慧之身的的光芒行走。无有偏袒而周遍一切，是所有光之本体。不相符的是，示现无有行境修习转变。于一切时间和形态中，未成佛而做所做的，法连微尘许也没有，说是无有佛之伟大。如是说，轮回之法即是本来自佛的伟大之本体，故于三时从早到晚的形态中，未成佛而成佛所做之事，以及成佛所做之分连极微尘许也没有自续的理由，故认为成佛的执着和果之本体连名字也没有，故一切时一切处成佛。