Chinese
因为从我来说，是最大的安乐和恒常。不变化的安乐就是胜义谛。世俗的词义，梵语（梵文天城体：saṃvṛta，梵文罗马拟音：samvrita，汉语字面意思：覆盖）是，sam是真实或殊胜的意思，vṛta是遮盖，即遮盖真实，或殊胜的遮盖，即不净的显现。或者也可以解释为被遮盖者的真实，或被遮盖者的意义。因此，遮盖者的世俗的法性也称为samvrita，这里就是指这个。还有些人说烟等是道，如果认为因为是道就是有为法，那么，这并不是说烟等既是烟又是道。如果一定要这样认为，那么，佛陀的道，如五道十地等，也成了既是佛又是道，等等，可以无限类推。因此，被道所包含的六支瑜伽，是缘于十相的，所以称这六支道为烟等道，而不是说十相是道。同样，分别摄集等六者，也有道所摄和法性所摄两种。法性所摄的是从原始就存在的，是道所证悟的，在果位时成为唯一的显现。道的方面，是从最初的业者到最后的修行者，心相续的显现，自己的体性虽然被识蕴所摄，但缘于智慧，与胜义相同。因此，说自己的心之显现，也不是识，也不是世俗，因为“自己”必须解释为自性的意思，所以说融入一切法的自性或实相的法性之心为自心。之后，对于他心和心所分别念等，说“自己的心”就很少了。因此，显现所说的也不是被八识聚所摄，因为对于法性有其他的显现之识。那么，为了现见法性和法身，
English
Because from my perspective, it is the greatest bliss and permanence. Unchanging bliss is called the ultimate truth. The meaning of the word 'conventional,' in Sanskrit (saṃvṛta), 'sam' means true or excellent, and 'vṛta' means covering, that is, covering the truth, or excellent covering, that is, impure appearances. Alternatively, it can also be interpreted as the truth of the covered, or the meaning of the covered. Therefore, the nature of the obscuring conventional is also called 'samvrita,' and that is what is meant here. Some also say that smoke and so on are the path, and if one thinks that because it is the path it is conditioned, then this does not mean that smoke and so on are both smoke and the path. If one must think so, then the Buddha's path, such as the five paths and ten grounds, would also become both Buddha and the path, and so on, which can be infinitely extended. Therefore, the six-limbed yoga contained by the path is focused on the ten signs, so these six-limbed paths are called the path of smoke and so on, but it is not said that the ten signs are the path. Similarly, the six, such as separate collection, also have two types: those contained by the path and those contained by the nature of reality. Those contained by the nature of reality are those that have existed from the beginning, are realized by the path, and become the only manifestation at the time of fruition. The aspects of the path are the appearances of the mind stream of the practitioner from the first practitioner to the last, and although their own nature is contained by the consciousness aggregate, they are focused on wisdom and are the same as the ultimate. Therefore, saying 'the appearance of one's own mind' does not mean consciousness or conventional, because 'own' must be explained as the meaning of self, so the mind of reality that is integrated into the self or reality of all phenomena is called one's own mind. After that, it is rare to say 'one's own mind' for other minds and mental events, conceptual thoughts, and so on. Therefore, what is explicitly stated is not contained by the eight consciousness aggregates, because there is another consciousness that is manifest to the nature of reality. So, in order to directly see the nature of reality and the Dharmakaya,
Chinese
最初生起的瑜伽士，如果認為他是聖者，那是不對的，因為見道以上是以獲得法性的方式見到。從最初的業地到未獲得見道之間，僅僅是見到法身和法性，並非見到其所有形態，也不是以獲得的方式見到。在無上的佛陀果位上，法身和法性是以完全圓滿的方式見到和獲得的。在見道和修道上，僅僅是見到和獲得，但並非以完全圓滿的方式。第三個辯論{遣除}：開始修行，這些是暫時遣除對空色大印的粗略錯誤觀念。此外，一般來說，對於雙運道有各種錯誤觀念的方式，例如，認為分別念是確定的道，認為具有漏失的禪定是確定的道，以及認為物質的空性是確定的道等等。第一種是認為通過觀修分別念所觀修的壇城輪和字元等，當明相達到極致時，就會成佛。如果這樣，果位的佛陀最終也會毀滅且無常，因為它僅僅是從新產生的聚合之因中產生的。從果的角度來說，也會帶有分別念，因為因的主要成分是分別念。如果也這樣認為，那麼同時利益他眾等任運成就的事業將會不存在，因為如果存在分別念，那麼必然會涉及相近的境和相近的時，並且許多不同的對象不會同時涉及。因此，菩薩金剛藏也引用說：「深廣之法，對於沒有緣分者，手印壇城咒等任何悅意者，我已宣說。以手印壇城咒等，示現佛陀金剛薩埵，未來之導師乃魔之種。」同樣，《無垢光經》中也說：「種種分別念等道的，如來所說的，十六四的。」
English
If one thinks that the yogi who first arises is a noble being, that is not correct, because seeing beyond the path of seeing is seeing in the way of attaining the nature of reality. From the first stage of action until the attainment of the path of seeing, one only sees the Dharmakaya and the nature of reality, but one does not see all its forms, nor is it in the way of attainment. In the supreme Buddha-ground, the Dharmakaya and the nature of reality are seen and attained in a completely perfect way. In the path of seeing and the path of meditation, it is only seeing and attaining, but not in a completely perfect way. The third debate {removal}: Starting to practice, these are temporarily dispelling the gross misconceptions about the emptiness-form great seal. Furthermore, in general, there are various ways of misinterpreting the path of union, such as considering conceptualization as the definite path, considering meditation with leakage as the definite path, and considering the emptiness of matter as the definite path, and so on. The first is to think that by meditating on the mandala wheel and letters, etc., meditated by conceptualization, one will become a Buddha when the clear appearance reaches its peak. If so, the Buddha of the result will eventually be destroyed and impermanent, because it only arises from the newly produced aggregate cause. From the perspective of the result, it will also be accompanied by conceptualization, because the main component of the cause is conceptualization. If one also thinks so, then the spontaneously accomplished activities such as benefiting others simultaneously will not exist, because if there is conceptualization, then it will necessarily involve the near object and the near time, and many different objects will not be involved at the same time. Therefore, Bodhisattva Vajragarbha also quoted: "For those who have no connection with the profound and vast Dharma, whatever pleasing handprints, mandalas, mantras, etc., I have declared. By handprints, mandalas, mantras, etc., the Buddhas, Vajrasattvas themselves, the future teachers are the race of demons." Similarly, in the Immaculate Light Sutra, it is also said: "The various conceptualizations, etc., of the path, whatever the Tathagata has said, sixteen four."
Chinese
善加分别者，非由离道而得也。由生起次第解脱的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）与啪（藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）字等，是远离分别的。彼即是圆满次第瑜伽，唯有彼才能成办，无有其他方便。如云：犹如火虽恒常存于木中，然以分割之法不可见，由钻木取火，以手摩擦，则可见其存于其中。如是，心之光明，以分别之禅修方法不可见，唯有于此将净分与垢分，融为一体方可见。如是说。然则宣说有分别之必要者，于《心髓释》中云：见诸有情入于分别网，当以何法而得解脱，即以此法而示之。为分别习气所缚者，最初宣说分别之仪轨，若知分别之自性，则应趣入无分别。如是说。如是于《无垢光》中亦云：观想色等分别之坛城轮，若能纯熟，则能成就世间之成就，然欲求之大成就又于何处可得耶？如是所说，是为根器下劣者，次第渐入圆满次第，为净治相续之义，或为暂时共同成就之义而宣说也。此外，以全无分别之方式亦可成就智慧身，于《名义集》中所说，金刚手所引之教证云：为能善巧成就智慧身，如来宣说，当舍弃一切分别之禅修。如是说。第二，于菩提心外散之状态，获得第三灌顶之体验，而认为此乃真正智慧之宗派，于藏汉两地甚为兴盛。如昆达玛不动莲花等，仅将由汉地与意根所生之乐，认知为无实有，便认为此是第四智慧，此于大成就者中尤为盛行，彼等对于真实之境地，甚为错谬。如是亦云：至上不变之第四者，即是诸佛之智慧，若有
English
Those who are skilled in discrimination do not attain it by being separated from the path. Liberation from the generation stage is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Phaṭ (藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪) syllables, etc., which are free from conceptualization. That itself is the yoga of the completion stage, and only that can accomplish it; there is no other means. It is said: Just as fire always dwells in wood, it is not visible by the method of cutting and separating. By rubbing wood with a rubbing stick and hand, it becomes visible that it dwells within it. Similarly, the luminosity of the mind is not visible by the methods of conceptual meditation. Only by uniting the pure and impure aspects into one here can it be seen. So it is said. However, the necessity of explaining with conceptualization is stated in the "Heart Commentary": Seeing that all three realms of beings are caught in the net of conceptualization, the method by which they can be liberated is shown by that method. For those bound by the habits of conceptualization, the ritual of conceptualization is first explained. When the nature of conceptualization is known, one should enter into non-conceptualization. So it is said. Similarly, in "Stainless Light," it is also said: By becoming accustomed to meditating on the mandala wheel of conceptualization such as form, worldly accomplishments will be achieved, but where can the great accomplishment of desire be found? As it is said, it is explained for those of inferior faculties, gradually entering the completion stage, for the purpose of purifying the continuum, or for the purpose of temporary common accomplishments. Furthermore, the wisdom body can also be accomplished by complete non-conceptualization. In the "Collection of Names," the quote cited by Vajrapani is: In order to skillfully accomplish the wisdom body, the Tathagatas taught that one should abandon all conceptual meditation. So it is said. Second, the doctrine of considering the experience of the third empowerment, in the state of the mind of enlightenment being scattered externally, as true wisdom has become very prevalent in both Tibet and China. Like Kundamā, the Unmoving Lotus, etc., merely recognizing the bliss arising from China and the mind-consciousness as unreal, they consider it to be the fourth wisdom. This is especially prevalent among those who are famous as great achievers, and they are greatly mistaken about the true state. Thus it is also said: The supreme, unchanging fourth is the wisdom of the Buddhas; whoever
Chinese
再次，同样以此，诸佛宣说大手印为道。与智慧相伴，何者的白分滴漏？以何能增长其乐？不与春天相伴，花朵不盛开，若坠落，以何能生出芒果之果？如蛇虽睡眠，以药苏醒亦不活，如是苦行者，因未积聚精液，故无力，其生处被损耗。如是说。又，即使获得明点转移之位，若与他法一同修持，亦不成解脱道。如是说：由转移则离贪，离贪则生痛苦，痛苦则耗尽男子之界。以其舍弃智慧之所依故，以其令蕴界为痛苦所逼故，以其为堕罪所损故，以其根脉明点之能力，以及心之力量衰弱故。纵然不向外转移，仅以事业亦不成殊胜之乐，以其二印无令智慧之所依明点不转移之能力故。仅以身语之禁行，只能阻止向外转移，不能获得不转移之位，以其禁行之因缘不具足之时，有转移之位存在之故，如苦行者仙人广增等。三者，仅观人无我，或无所取等，近取之空性，以及观一切法无自性，各自仅是分别之智慧，以及许多汉藏之人，认为见解高高在上，无戏论，无戏论，认为非有非无，非是亦非非是之超离心识仅是实相，仅以什么都不作意而欲解脱者等。彼等非为殊胜解脱道，如吉祥空行母金刚帐续云：若空性是方便，则彼时不成佛，以果非异于因故，方便非空性。为遣除诸见之颠倒，以及寻求我见者之，我执而，诸佛宣说空性。是故坛城轮，方便是
English
Again, likewise with this, the Victorious Ones declared the Great Seal as the path. With wisdom as companion, whose white essence drips? By what will that bliss increase? Without the company of spring, flowers do not bloom; if it falls, by what will the mango fruit arise? And, just as even if a snake sleeps, it will not live even if revived with medicine, so too, the ascetic, because he does not gather semen, is powerless, and his place of origin is diminished. Thus it is said. Moreover, even if one attains the state of transferring bindus, it will not become a path to liberation even if practiced together with other methods. As it is said: From transference comes detachment, from detachment comes suffering, suffering exhausts the male element. Because of abandoning the support of wisdom, because of afflicting the aggregates and elements with suffering, because of being diminished by downfalls, and because of the power of the channels, winds, and bindus, and the strength of the mind being weakened. Even if it is not transferred externally, it will not become supreme bliss by mere action, because those two seals do not have the power to prevent the bindu, the support of wisdom, from changing. Merely by the bonds of body and speech, only the external transference is prevented, but the state of immutability is not attained, because the state of transference exists when the conditions of the bonds are not complete, like the ascetic sage Gyaspa and others. The third is: merely meditating on the selflessness of the person, or the emptiness of non-apprehension, etc., the emptiness of proximity, and meditating on all phenomena as being without inherent existence, each being merely discriminating wisdom, and many Chinese and Tibetans who think that the view is very high, without elaboration, without elaboration, thinking that the transcendence of mind that is neither existent nor non-existent, neither is nor is not, is the reality, and those who wish to be liberated by merely not thinking of anything. Those are not the supreme path to liberation, as the glorious Vajra Tent Tantra of the Dakini says: If emptiness is the means, then Buddhahood itself will not arise, because the result is not different from the cause, the means is not emptiness. To reverse the perversions of all views, and for those who seek the view of self, to reverse the clinging to self, the Victorious Ones taught emptiness. Therefore, the mandala wheel, the means is