English
If the freedom from elaboration that is unrelated to form does not become the cause and condition of the form body, then it is extremely contradictory to assert that what does not act as a cause for either of the two bodies is the chief of causes and conditions. Regarding the way practitioners engage in practice, the view that a discriminating awareness that negates the two selves must necessarily precede it is solely the system of those Sino-Tibetan Madhyamikas who hold the tenets of the Great Vehicle and delight in speculation. Furthermore, the application of the terms "object of appearance" and "object of clinging" when establishing the completion stage becomes a fabrication that has not been taught by any authoritative source. Therefore, a great fault of mixing two different tenets has occurred here. It is not reasonable for most Tibetans to not accept permanence and truth, because the sutras and tantras speak of endless distinctions of permanence and truth. In Nāgārjuna's Practice Stages, it says: "Thus, with pure wisdom, this ultimate nature of oneself is also extremely established, so other objects of investigation do not arise." Āryadeva also says: "To mistake existence for non-existence, and to mistake it for impermanence; to mistake non-existence for existence, and to mistake it for permanence." In Nāgārjuna's friend's Entering the Three Bodies, it also says: "The nature itself is of three kinds; the complete knowledge and purification of abandonment; the three bodies are obtained; therefore, that is included by that." In the King of Tantras, it also says: "Whatever wish-fulfilling trees, tastes, supreme tastes, medicines, and other lords of taste are on the earth, all those that completely generate the dust particles that remove diseases are not seen by sentient beings; whatever ordinary roots, trees, water, dust, smelting, and iron are seen." It is said that the nature of existence is not seen, but the conventional of non-existence is seen. In the sutra, it is also said: "Children engage in non-existent dharmas." If the nature of reality and the ultimate truth are also non-existent in reality, then the Buddhas would also be engaging in non-existent dharmas. Why is it said that only children do so? Furthermore, because the nature of reality is unchanging, it is permanent, and because it is the object of unerring wisdom, it is established as true.
Chinese
如果那不成立为真实，那么大乘圣者的等持智慧就会变成虚假的对象，因此会成为错误。如果那是不恒常的，那么圣者们的后得智慧就会证悟到那是不作意的，并且会从那产生痛苦的感受，并且因为是有为法，因此会成为从众多因缘中产生的，因为没有因，并且任何事物都不会从一个因中产生。这些应当详细地另外进行分析，因为这里文字会变得繁多，所以就省略了。同样，认为根本无明是智慧，以及给予无明“不可摧毁”的名称，以及认为在基础时根本没有智慧，还有一些非常错误的观点。吉祥密集金刚中说，金刚持的修持基础是非常微细的风心，从一开始就自然存在。并且认为按照那种体系的道路，修持基础会变得更好。时轮金刚中没有说那样的修持基础，并且道路也没有触及到那一点，而是新修一个以前没有的空色，并且从那产生佛陀，因此说时轮金刚没有修持基础。还有，在收摄次第的时候，必须触及中脉的上端，理由是身坛城的明点具有能够显现基础、道路、结果三种景象的各种能力，因此如果专注于那一点，就会显现空色的理由等等。这会导致成为两种不同的成佛的究竟道路，并且因为前后自己的话语实际上是矛盾的，因此非常不合理。还有一些自认为是其他空的中观密法者，说如来藏或不可摧毁的明点像芥子一样真实存在，这也是迷恋于虚假法的口头禅，而没有理解甚深密咒。这些只是显示了分析的门径，详细的应当在其他地方了解。第二，在这个时候，作为顺便提及的内容，也需要了解这样的
English
If that is not established as true, then the meditative wisdom of the Mahayana noble ones will become an object of falsehood, and therefore it will be a mistake. If that is impermanent, then the subsequent wisdom of the noble ones will realize that as non-conceptual, and a feeling of suffering will arise from that, and because it is conditioned, it will arise from many causes and conditions, because there is no cause, and nothing arises from a single cause. These should be analyzed in detail separately, but they are omitted here because the text would become too long. Similarly, considering fundamental ignorance as wisdom, and giving ignorance the name "indestructible," and thinking that there is no wisdom at all at the time of the basis, and also some very mistaken views. The glorious Guhyasamaja says that the basis of practice of Vajradhara is the very subtle wind-mind, which has been naturally present from the beginning. And it is believed that in the path of that system, the basis of practice becomes better and better. The Kalachakra does not speak of such a basis of practice, and the path does not touch upon it, but a form of emptiness that did not exist before is newly cultivated, and from that a Buddha arises, so it is said that the Kalachakra has no basis of practice. Also, in the stage of dissolution, it is necessary to touch the upper end of the central channel, because the drop of the body mandala has the ability to manifest various appearances of the basis, path, and result, so if one focuses on that, the reason is that the form of emptiness will appear, and so on. This would lead to two different ultimate paths to Buddhahood, and because one's own words are actually contradictory, it is very unreasonable. There are also some who pretend to be other-empty Madhyamika tantric practitioners, saying that the Tathagatagarbha or the indestructible drop exists as truly as a mustard seed, which is also clinging to the jargon of false Dharma and failing to understand the profound secret mantra. These are only showing the gateway to analysis, and the details should be understood elsewhere. Secondly, at this time, as an incidental matter, it is also necessary to understand such a classification: in the Paramita Vehicle, the characteristics of the causal continuum are not clearly and completely explained, while in the Anuttarayoga Tantra they are clearly and completely explained. Therefore, the view of all three of hearing, thinking, and meditating, and the object and the subject.
Chinese
从具宗见的角度来看，显宗和密宗的见解并不相同。同样，虽然在认为双运的实相仅仅是被无明所遮蔽这一点上是一致的，但在对无明的认知上却存在差异。声闻乘认为与坏聚见相关的愚昧之心就是无明，并修持人无我作为其对治。唯识宗则认为能取和所取是不同的实体，并将显现视为微细的无明，并修持所取无自性作为其对治。中观应成派则认为执著相的戏论是微细的无明，并修持一无所有的空性作为其对治。大中观显宗则认为习气是微细的无明，并修持自明自显的胜义界作为其对治。大中观密宗则将易变迁的习气视为无明的究竟，并修持自明双运的智慧，即四灌顶之道作为其对治。因此，以遮止戏论的执著方式所产生的觉识无法阻止微细的无明。《续王经》中也说：“以有和无来区分，心的金刚，也不会给瑜伽士带来安乐的体验。谁与虚空的智慧相拥，安住于俱生乐中的自心，那就是解脱。”《见解要义简释》中也说：“五蕴分析为空性，如水边的树木一样没有心要。具有一切殊胜相的空性，不会变成那样。”等等广为宣说。《喜金刚》中也说：“自明自性是清净，清净非由他解脱。”其中解释说，大成就者海生金刚说，自己以觉性大乐的自性而清净，不是以其他的波罗蜜多等的清净而解脱。密宗中将自明智慧的特征，以无与伦比的方式宣说为大乐。《次第五》中也说：“仅仅是自明的智慧，如虚空般没有特征。然而，这其中有差别，是夜晚、白天、界限的自性。”对于密咒，作了解释，是从意念、相和分别念中救护的音声。
English
From the perspective of those possessing tenets, the views of Sutra and Tantra are not the same. Similarly, although there is agreement in the view that the state of union is merely obscured by ignorance, there is disagreement in the identification of ignorance. Hearers consider the deluded mind associated with the view of the aggregates as ignorance, and meditate on the selflessness of the person as its antidote. Mind-Only proponents consider the apprehended and the apprehender as different entities, and regard appearance as subtle ignorance, meditating on the non-inherent existence of the apprehended as its antidote. Ordinary Madhyamikas consider the proliferation of conceptualization as subtle ignorance, and meditate on emptiness as the absence of anything as its antidote. Great Madhyamika Sutra proponents consider habitual tendencies as subtle ignorance, and meditate on self-awareness and self-illumination as the ultimate sphere as its antidote. Great Madhyamika Tantra proponents consider the habitual tendencies of easy change and transformation as the ultimate ignorance, and meditate on the wisdom of self-awareness and union, the path of the four empowerments, as its antidote. Therefore, cognitive consciousness with an attitude of negating proliferation cannot prevent subtle ignorance. The King of Tantras also says, "Even the vajra of the mind, divided by existence and non-existence, does not give the yogi the experience of bliss. Whoever embraces the wisdom of space, that self-mind abiding in coemergent bliss, is liberation." The Summary of Views also says, "The aggregates analyzed are emptiness, like a tree by the water, without essence. The emptiness possessing all supreme aspects does not change in that way." And so on, is widely proclaimed. The Hevajra also says, "Self-awareness is pure by nature, liberation is not by another's purity." In its commentary, the great accomplished master Padmasambhava says that one is purified by the purity of the nature of great bliss of one's own awareness, not liberated by the purity of other perfections and so on. The characteristic of self-awareness wisdom, uniquely, is explained in Tantra as great bliss. The Five Stages also says, "The wisdom of mere self-awareness is like the sky, without characteristics. However, there is a distinction in this, it is the nature of night, day, and boundary." For mantra, an explanation is made as sound that protects from thought, sign, and concept.
Chinese
这些也显示了，般若乘无法救度的征相是有分别的。当舍弃的障碍，即迁变的习气，在经部中没有讲述，舍弃它的方法经部中也没有出现。如论师龙树的《菩提作业边际分别》中说：“头和手足等布施，因为显现不完全清净的缘故，不会获得菩提果。”这里说显现的障碍，就是上面所说的迁变的习气，即显现、增长、获得三种显现，以及日月罗睺三种显现，意义相同。经部中没有讲述的积资方式也还有很多。因此，最主要的是，不迁变、俱生、身体的安乐，这些都在密咒乘中宣说。其中，在福德和智慧二资粮中，特别广泛地宣说了戒律的资粮。这里说“身体的安乐”，认为身体感受的安乐无漏生起是密咒的深奥遍及，这是极大的愚昧，因为不变的安乐不是身体感受的安乐。此外，对此还有很多可以研究的。这样，从见解、障碍、所修的道、所证的资粮积聚这四个方面，区分了密宗的特点。这里说“密咒”是普遍的指称，因为词语简略，所以必须理解为无上瑜伽，其他的下部续部也应该由此推知。这些主要是道的分类，但在遣除邪见的场合，关系密切，所以进行了讲述。第二，详细讲述身体的状况，关于身体的形成、存在、坏灭和守护的方式，需要从续部之王中的章节根本释中了解。这里只讲述对修行者进行瑜伽时有用的粗略内容，即所知脉、气、明点的分类，以及所断日月罗睺的死亡征兆的讲述。第一，关于脉、气、明点的分类，首先是脉的
English
These also show that the signs of what the Perfection of Wisdom Vehicle cannot save are discriminatory. The obscurations to be abandoned, namely the habitual tendencies of transference, are not mentioned in the Sutras, and the methods for abandoning them do not appear in the Sutras. As the master Nāgārjuna says in his "Distinguishing the Limits of Bodhi-karma": "Even if one gives one's head, hands, and feet, one will not attain the fruit of enlightenment because the appearances are not completely pure." Here, the obscuration of appearances is the habitual tendency of transference mentioned above, namely the three appearances of appearance, increase, and attainment, and the three appearances of the sun, moon, and Rāhu, which have the same meaning. There are also many ways of accumulating merit that are not mentioned in the Sutras. Therefore, what is most important is that the unchanging, co-emergent bliss of the body is taught in the Mantra Vehicle. Among the two accumulations of merit and wisdom, the accumulation of discipline is particularly extensively taught. Here, the phrase "bliss of the body" implies that considering the arising of uncontaminated bliss of bodily sensation to be the profound pervasiveness of mantra is a great delusion, because unchanging bliss is not the bliss of bodily sensation. Furthermore, there is much to be examined in this. Thus, the Secret Mantra is distinguished in terms of four aspects: view, obscurations, the path to be cultivated, and the accumulation of merit to be accomplished. Here, the general term "Secret Mantra" is used because the words are concise, so it must be understood as Anuttarayoga, and the other lower Tantras should also be understood by analogy from this. These are mainly the classification of the path, but they are closely related to the occasion of dispelling wrong views, so they are explained. Secondly, the specific explanation of the state of the body, the ways in which the body is formed, abides, decays, and is protected, must be understood in detail from the root commentary of the chapter in the King of Tantras. Here, only the rough content that is useful for those who practice yoga in meditation is explained, namely the classification of the knowable channels, winds, and bindus, and the explanation of the omens of death of the sun, moon, and Rāhu to be abandoned. First, regarding the classification of channels, winds, and bindus, first is the classification of channels: Although it is said that this Vajra body has countless channels, such as forty-two thousand, it is enough to understand these: From the secret place to the crown, the upper end of the Avadhūtī (Tibetan: ཨ་ཝ་དྷཱུ་ཏཱི, Sanskrit Devanagari: अवधूत, Sanskrit Romanization: Avadhūtī, Chinese literal meaning: Defiled One) central channel, which exists like a life force, is the real crown.