Chinese
所说。这是指今生和来世二者的基础和心安住的意义。善法集聚的戒律，是指缘于六度等善法，在自相续中新产生，并使已生起的善法不退失，即具有成熟自相续的作用。利益有情的戒律是，缘于有情，成办对他们有益和安乐之事，且无有罪过，即具有成熟他相续的作用。稳固是指不违背应学之处的意思。第二是“如何”等，国王是指以前成为菩萨时。所谓“发心誓言”，是指从发心到誓言，即安住于菩萨的学处。所谓“如怙主”，是指如怙主，即如诸佛往昔所行持一样。第九，依止道方面，有共同的道依止和不共的道依止两种。其中第一种有二无我，二根本，四无量，六度，三十七道品，四摄，止观二者，即七种对治法，以及十不善，五种禅定之障，五过患，即三种应断之法。第一是，我与等。第二是，空性等。第三是，慈爱等。第四是，布施等。第五是，四念住等。第六是，布施等。第七是，止观等。第八是，恒常等。第九是，掉举等。第十是，懈怠等。那么，为什么不讲述见道和修道所断的差别，以及九次第定等等呢？因为在瑜伽续以下，那些也是需要的。但在此无上瑜伽中，那些应断的差别也是不同的，因此不需要详细说明。而且，此道在成就三摩地和神通等功德方面，不需要禅定等，那些禅定形象是此道的歧途。在共同乘中，讲述了四禅定的意义。此道中是四喜，四空，四光明。因此，因为那些不需要详细说明，所以在此不讲述。那么，舍弃十不善，以及止观二者、五过患等等，在密咒的
English
said. This refers to the basis of both this life and the next, and the meaning of the mind abiding. The discipline of accumulating virtue refers to generating newly in one's own continuum based on virtues such as the six perfections, and preventing the virtues that have arisen from deteriorating, that is, having the function of maturing one's own continuum. The discipline of benefiting sentient beings is, based on sentient beings, accomplishing things that are beneficial and bring happiness to them without any faults, that is, having the function of maturing the continuum of others. Steadfast means not contradicting what should be learned. The second is "how" etc., the king refers to when he previously became a Bodhisattva. The so-called "resolve and vow" refers to from resolve to vow, that is, abiding in the training of a Bodhisattva. The so-called "like the protector" refers to like the protector, that is, like what the Buddhas did in the past. Ninth, in terms of relying on the path, there are two types: common path reliance and uncommon path reliance. Among the first type, there are two selflessnesses, two roots, four immeasurables, six perfections, thirty-seven factors of enlightenment, four ways of gathering disciples, serenity and insight, that is, seven antidotal dharmas, as well as ten non-virtues, five obscurations of meditation, five faults, that is, three categories of what should be abandoned. The first is, self and so on. The second is, emptiness and so on. The third is, love and so on. The fourth is, generosity and so on. The fifth is, four mindfulnesses and so on. The sixth is, generosity and so on. The seventh is, serenity and insight and so on. The eighth is, constant and so on. The ninth is, excitement and so on. The tenth is, laziness and so on. So, why are the distinctions of what should be abandoned in the path of seeing and the path of cultivation, as well as the nine successive abidings, etc., not explained? Because in the Yoga Tantra and below, those are also needed. But in this Unsurpassed Yoga, those distinctions of what should be abandoned are also different, so there is no need to explain in detail. Moreover, this path, in terms of accomplishing qualities such as samadhi and clairvoyance, does not need meditation etc., and those meditative images are deviations from this path. In the common vehicle, the meaning of the four meditations is explained. In this path, there are four joys, four emptinesses, and four luminosities. Therefore, because those do not need to be explained in detail, they are not explained here. So, abandoning the ten non-virtues, as well as serenity and insight, the five faults, etc., in the mantra
Chinese
什么是与道相混合的说法呢？这是就道的次第而言的。获得密咒戒后，精通密咒续部的修习，并在实践中放弃十不善业，在修习次第二道时，需要成就止观。为此，必须舍弃五盖，修习八种对治止观五过患的作意。这是在那种情况下说的。因此，这些共同道的详细分类，必须通过对显宗的伟大论典进行闻思，不使心向外散乱，从而非常熟悉。然而，在这里，为了使初入密宗的人容易理解，稍微说一些念诵的内容。在之前的十个中，第一个有三个。第一个是确定两个边：执着事物为常恒是常边，执着先前存在的事物后来消失是断边。这是在解释暂时意义时的常断之分。究竟的是，如是说：‘说有即执常，说无则视断，因此于有与无，智者不应住。’因此，凡是执着为有的，都是常边；凡是执着为无的，都是断边。后来区分有执和有边等，就是指责圣者龙树不懂得著书立说。第二，确定我执，有执着为我和执着为我所两种。第一种又分为执着人我和执着法我两种。第一种是，无论是通过宗派推理还是未经推理，都认为是‘我’。也就是说，虽然说识蕴执着为我，其他四蕴执着为我所，但这只是就主要的意义而言。实际上，我和我所的执着都依赖于五蕴。例如，‘我看见了形色’，这是对识蕴的执着；‘我是痛苦的’，这是对受蕴的执着；‘我认为这个好’，这是对想蕴的执着；‘我听见并记住了’，这是对行蕴的执着；‘衰老是我’，‘打我’等等，这是对色蕴的执着。对于俱生我执，有‘我以前渡过这条河而来’的常执，以及自身独自与他人分离的形态，以及生处
English
What is meant by explaining it mixed with the path? It refers to the order of the path. Having received the mantra vows, having expertly studied the practices of the mantra tantras, and in practice abandoning the ten non-virtuous actions, when meditating on the two stages, one needs to accomplish shamatha and vipashyana. For that, one must abandon the five obscurations and cultivate the eight applications to counteract the five faults of shamatha. This is what is said in that context. Therefore, the detailed classifications of these common paths must be thoroughly familiarized by listening to and contemplating the great treatises of the sutra tradition, without letting the mind wander outwards. However, here, in order to make it easy for those who are newly entering the secret mantras to understand, I will say a little about the recitations. Of the previous ten, the first has three. The first is to identify the two extremes: Holding things to be permanent is the extreme of permanence, and holding that something that existed before has ceased to exist is the extreme of annihilation. This is the distinction between permanence and annihilation in the context of explaining temporary meanings. The ultimate is, as it is said: 'To say "exists" is to grasp at permanence, to say "does not exist" is to look at annihilation, therefore, the wise should not abide in existence and non-existence.' Therefore, whatever is grasped as existing is the extreme of permanence, and whatever is grasped as non-existent is the extreme of annihilation. Later, distinguishing between grasping at existence and the extreme of existence, etc., is to accuse the noble Nagarjuna of not knowing how to write treatises. Second, identifying self-grasping, there are two types: grasping at self and grasping at what belongs to self. The first is further divided into grasping at the self of a person and grasping at the self of phenomena. The first is thinking, 'It is "I",' whether it is reasoned through tenets or not. That is to say, although it is said that consciousness grasps at "I" and the other four aggregates grasp at what belongs to "I", this is only in terms of the main meaning. In reality, both grasping at self and grasping at what belongs to self depend on all five aggregates. For example, 'I saw the form,' this is grasping at the consciousness aggregate; 'I am suffering,' this is grasping at the feeling aggregate; 'I think this is good,' this is grasping at the perception aggregate; 'I heard and remembered,' this is grasping at the formation aggregate; 'Aging is me,' 'They hit me,' etc., this is grasping at the form aggregate. For innate self-grasping, there is the permanent grasping of 'I crossed this river before and came,' and the appearance of oneself being alone and separate from others, and the sense bases.
Chinese
再者，对于处所、身体、受用执著“我拥有”等，产生这种常一自在的观念。因此，认为执著常一自在的我仅仅是遍计所执也是不合理的。第二是，对于任何外境、法都执著为真实存在的实执。第二，执著为我所，是人我执的支分，对内外一切法都执著，如“我的眼睛”等色蕴，“我的快乐”等受，“我的分别念”等想，“我的智慧”等行，“我的意识不清晰”等识蕴，以及“我的财产”等房屋、土地、受用，甚至“我的虚空”等无为法也执著。为了断除这些，必须修习二无我。第三，确定无我。首先，人无我是指，在世俗中假立为有情的基础上，所谓的“我”并不成立。如果成立，则必须与蕴是一体或异体。如果我与蕴是一体，则我会变成刹那生灭的，或者变成多个我，或者蕴也变成一个。如果我是身体，那么五界和六处中的每一个都不是我，如果是，则我会变成多个。如果是多个，那么一切都会互相观待成为他者的体性，我便不成立。在去除肢体后，也无法找到其他的我。如果将手脚和血肉分开，或者在每个蕴上观察是否是我，或者如果我是心，那么像下面将要讲到的那样，对过去、现在、未来三时等分别观察，也无法找到我。如果我与蕴在体性上是异体，那么应该像马和牛一样可以被观察到，但实际上无法观察到。如果体性是异体，那么蕴的法，如因果、生住灭等，我都没有，因此我会变成无实有。无实有就不是假立的，在实相中并不成立。因此，所谓的“我”的执著，只不过是由于心识的错乱而假立的，这就是所谓的人无我。法无我是指，内外一切法，虽然在世俗中显现，但实际上并不真实存在，因为是错乱的显现。一切法都不存在，因为在因位时没有产生。如果产生，则会是自生或
English
Furthermore, regarding places, bodies, and enjoyments, clinging to "I possess" and so forth, giving rise to such a notion of permanence, singularity, and independence. Therefore, it is also unreasonable to assert that clinging to a permanent, singular, and independent self is merely a conceptual construct. Secondly, it is the clinging to truth, which adheres to the belief that any external object or phenomenon is truly existent. The second, clinging to what is mine, is a branch of the self-clinging of persons, which clings to all phenomena, internal and external, such as "my eyes" and so forth, the form aggregate; "my happiness" and so forth, feeling; "my thoughts" and so forth, perception; "my wisdom" and so forth, mental formations; "my consciousness is unclear" and so forth, consciousness aggregate; and "my wealth" and so forth, houses, land, possessions, and even "my space" and so forth, unconditioned phenomena. In order to abandon these, it is necessary to meditate on the two selflessnesses. Thirdly, establishing selflessness. Firstly, the selflessness of persons refers to the fact that, conventionally, based on the imputation of sentient beings, the so-called "I" is not established. If it were established, it would have to be either identical to or different from the aggregates. If the self were identical to the aggregates, then the self would become momentary and subject to arising and ceasing, or there would be multiple selves, or the aggregates would also become one. If the self were the body, then each of the five elements and six sense sources would not be the self, and if they were, then there would be multiple selves. If there were multiple selves, then everything would mutually depend on each other, becoming the nature of others, and the self would not be established. After removing the limbs, no other self can be found. If the hands, feet, flesh, and blood are separated, or if one examines whether each aggregate is the self or not, or if the self is the mind, then, as will be explained below, even if one examines the past, present, and future tenses separately, one cannot find the self. If the self were established as different in nature from the aggregates, then it should be observable like a horse and a cow, but in reality, it cannot be observed. If the nature is different, then the qualities of the aggregates, such as cause and effect, arising, abiding, and ceasing, would not belong to the self, and therefore the self would become non-existent. A non-existent thing is not merely imputed, it is not established in reality. Therefore, the clinging to the so-called "I" is nothing more than an imputation due to the confusion of the mind, and this is what is called the selflessness of persons. The selflessness of phenomena refers to the fact that all phenomena, internal and external, although they appear conventionally, are not truly existent, because they are mistaken appearances. All phenomena do not exist, because they did not arise at the time of the cause. If they arose, then they would be self-arisen or