English
How is my realization perfected? To this I say: For desire, one must first be free from attachment; Hearers and Solitary Realizers, Arhats, enter mantra; To attain Buddhahood, one must practice conduct (union). The way to practice is that before those who enter mantra, they first tame their minds with some special features of the Mahayana path, and when they have gained only a corresponding mastery over the afflictions, even without afflictions, they rely on the merits of desire to generate bliss, and especially they can accomplish the bliss of union with a consort. At that time, one enters the path of mantra. If the Hinayana practitioner who is free from attachment has not tamed his mind, let alone practice (union), he does not even have the qualification to receive empowerment and practice the generation stage. For an ordinary person who is free from attachment to desire, if the freedom from attachment has not declined, it is also difficult to generate faith in mantra. If faith is generated, then there is no difficulty in the worldly path abandoning the manifest desire and attachment, and it will arise again. These are generally the wrong paths of mantra, but if one enters the path of mantra, one should do it that way. The so-called enlightenment at the time of death and in the bardo is the name for obtaining the noble path at that time. At the time of death, one obtains the path of seeing, and in the bardo, one obtains union, which is called enlightenment at the time of death. At the time of death, one obtains great heat and so on, and in the bardo, one accomplishes a body of only wind and mind. By meditating on the path on that basis, if one's faculties are sharp, one does not need to take rebirth, and one can obtain the noble path in the bardo itself. Also, those who obtain that body at the time of death, by enduring only a little patience with the mind of death, will definitely obtain union in the bardo, and those are called enlightenment in the bardo. For these people, there is no need for conduct and close attainment at that time, but for those who gradually progress through the grounds and attain Buddhahood, conduct and close attainment are definitely necessary, because those are inconceivable practitioners, and there is no difference from those who attain union in this life. Therefore, there is no reason to rejoice in the appearance of the five realizations. In general, even for the great saints whose afflictions are extremely diminished, because the imprints of the four situations mentioned above have not been exhausted, conduct and close attainment are necessary, both necessary and possible. The eighteenth question is:
Chinese
因为是缘起之身，所以与五智相符。对于“因为是缘起之身，所以与五智相符”这句话，香屋巴说，瑜伽部的五部佛身颜色和手印，是为了清净所净治的五蕴。这样说来，瑜伽部也可以安立生起次第吗？或者说，因此瑜伽部以下，没有说显现是本尊。如果说有，那与所说相违的疑虑该如何消除？这是所问。对此回答说，对于瑜伽部以下，与有生有死的次第相符的，观修本尊瑜伽的所缘，以清净的方式进行净治的所净、能净、结合的方式是一定没有的。因为没有这些，所以即使有与净治结果相符的观修方式，也不会真正成为生起次第。因此，如果将与无上部的清净忆念相似的，五蕴清净仅作为象征来结合，那么有依据的话就不相违，因为五部是五智的象征，这里也这样认为。并且，四智是八识转依，在瑜伽部这里也多次宣说。然而，对于显现是本尊，如果像后来许多人认为的那样，认为现在这个色身之上的过失和污垢被清净，这个色身的种姓会变成遍照等等，即使是无上部也不合理。并且，这里也没有说将一切显现观想为本尊，所以也请考虑这一点。通过修持自续所摄的八识等道，在完全清净的时候，具有二种清净的法性等，虽然说是四部佛，但在有垢染的时候，本初就具有四部自性的说法，在本续中没有明确说明，因此，不会出现将一切显现观想为本尊身的安立。第十九个问题是：又，为了证明声闻和独觉有证悟空性，引用经文说：如何以结的差别等等。这样看来，声闻和独觉似乎必须证悟法无我，即使允许到这种程度，如果经文是那样宣说的，按照《现观庄严论》的观点，似乎会推论出声闻和独觉有证悟法无我。这是所问。对此回答说，著《三律仪差别论》的论师月称
English
Because it is the body of dependent arising, it accords with the five wisdoms. Regarding the statement, "Because it is the body of dependent arising, it accords with the five wisdoms," Spokangpa said that the body colors and hand gestures of the five families of the Yoga Tantra are said to purify the five aggregates that are to be purified. In that case, can the generation stage also be established in the Yoga Tantra? Or else, therefore, below the Yoga Tantra, it is not said that appearances are deities. If it is said, how can the doubt of contradicting what is said be eliminated? This is the question. In response to this, it is said that in the Yoga Tantra and below, there is definitely no method of purifying the object to be purified, the means of purification, and the way of combining, by meditating on the object of the deity yoga that is in accordance with the order of birth and death. Because of the absence of these, even if there is only a method of meditation that corresponds to the result of purification, it will not actually become the generation stage. Therefore, if one combines the five aggregates, which are similar to the pure recollection of the Unsurpassed, only as a symbol of purification, then there is no contradiction if there is a basis, because the five families are symbols of the five wisdoms, and this is also accepted here. Moreover, the four wisdoms are the transformation of the eight consciousnesses, which is repeatedly explained in this Yoga. However, regarding the appearance as a deity, if, as many later people believe, it is thought that the faults and impurities on this present physical body are purified, and the lineage of this physical body will become Vairochana, etc., even the Unsurpassed is unreasonable. Moreover, it is not said here that all appearances should be visualized as deities, so please consider this as well. When the eight consciousnesses, etc., included in one's own continuum, are practiced as the path and become completely purified, the Dharma nature, etc., which possess two purities, are said to be the four Buddha families, but in the case of defilements, it is not clearly stated in this tantra that the four families are inherently present from the beginning. Therefore, the establishment of visualizing all appearances as the body of a deity does not occur. The nineteenth question is: Also, in order to prove that the Hearers and Solitary Realizers have realized emptiness, the scripture is quoted as saying: How by the difference of knots, etc. In this way, it seems that the Hearers and Solitary Realizers must realize the selflessness of phenomena, and even if that much is allowed, if the scripture says so, according to the view of the Ornament for Clear Realization, it seems that it would be inferred that the Hearers and Solitary Realizers have realized the selflessness of phenomena. This is the question. In response to this, it is said that the author of the Treatise on the Distinction of the Three Vows, the teacher Chandrakirti
Chinese
因为非常重视您的观点，所以可能会认为声闻缘觉证悟了法的无我。然而，这本身并不确定。声闻缘觉也有三解脱门的等持，而且《大经·空性》等空性的法类在小乘中也很多。然而，这些经文所直接揭示的大部分是：事物是从各种各样的因缘和合而产生的，因此是空无作者等等的，并且粗大和恒常的显现仅仅是错觉。在任何法中，仅仅显现为没有我、我的实有。仅仅证悟这一点，也可以安立为证悟空性之名，就像证悟人无我，可以获得证悟无我的名称一样。然而，在这里，因为缺乏方便，仅仅证悟空性，也无法获得遍知一切所知的佛陀。如果没有获得一切功德，仅仅解脱心是不够的，因为会堕入小乘，心中这样想着，引用了《现观庄严论》等许多经文。由于《现观庄严论》的经文，声闻也仅仅具有了进入实相的智慧，以及圆满的三学。仅仅凭这些，大乘的道不会圆满。同样，智慧不清晰，功德不圆满等等，也通过其他经文来证实。虽然证悟空性是相同的，但是智慧证悟它的方式，却有很大的差别。似乎是为了证明这一点，才引用了《现观庄严论》的经文，而不是为了证明证悟空性。因此，按照《现观庄严论》的观点，不会出现小乘行者必须承认已经证悟了二无我的过失。虽然智慧的行境似乎仅仅是空性，但也不会变成那样。正如经中所说：“法与无我解脱者，共同相似体性异。”这就像是说，对于佛陀智慧的一切境界，声闻缘觉的智慧不会进入，但是对于声闻缘觉智慧的一切行境，佛陀的智慧平等地进入。智慧进入的方式也是，佛陀所拥有的一切，他们都没有，但是他们
English
Because you highly value opinions, it might be assumed that Śrāvakas and Pratyekabuddhas realize the selflessness of phenomena. However, this is not certain in itself. Śrāvakas and Pratyekabuddhas also possess the samādhi of the three doors of liberation, and many categories of emptiness teachings, such as the Great Sūtra on Emptiness, also appear in the Lesser Vehicle. However, most of what is directly taught in these is that phenomena arise from the interdependence of various causes and conditions, and are therefore empty of agents, etc., and that coarse and permanent appearances are merely illusions. In any dharma, it only appears as being empty of the reality of "I" and "mine." Even just realizing this much can be termed as realizing emptiness, just as realizing the selflessness of persons can be given the name of realizing selflessness. However, in this case, because it lacks skillful means, merely realizing emptiness will not attain the Buddha who knows all knowable things. If all qualities are not attained, merely liberating the mind is not sufficient, because it would lead to falling into the Lesser Vehicle. Keeping this in mind, many citations from the Ornament for Clear Realization, etc., are made. According to the Ornament for Clear Realization, Śrāvakas also possess the wisdom of entering the state of reality and the complete three trainings. By just that much, the path of the Great Vehicle will not be completed. Similarly, the lack of clarity of wisdom and the incompleteness of qualities are proven by other scriptures. Although the realization of emptiness is the same, there is a great difference in the way wisdom realizes it. It seems that the citation from the Ornament for Clear Realization is used to prove this point, rather than to prove the realization of emptiness. Therefore, according to the Ornament for Clear Realization, it would not be a fault to have to admit that the Lesser Vehicle practitioners have realized the two selflessnesses. Although the object of wisdom seems to be only emptiness, it will not become so. As it is said, "Dharma and selflessness, those who are liberated, are similar in general, but different in nature." This is like saying that the wisdom of Śrāvakas and Pratyekabuddhas does not enter into all the realms of the wisdom of the Victorious Ones, but the wisdom of the Buddhas equally enters into all the objects of the wisdom of Śrāvakas and Pratyekabuddhas. The way wisdom enters is also that all that the Buddhas possess is not present in them, but they
Chinese
因为所有的一切都属于佛陀所有，声闻和独觉所有的智慧，与佛陀的智慧相同，其对境也与佛陀的相同。因此，此时此处的意义的精髓是，阻止白色独一的意义的延续，没有用各自领悟的智慧进行分析。秘密真言成熟解脱的道路也被舍弃。此外，对于布施等方便的部分，由于某些需要，有时会像恭敬一样去做，但实际上内心轻视，并且似乎大多忽略了十种行为的次第。你们所修的大手印，即使仅从空性的修法方面来说是纯净的，但由于缺乏投掷或方便的资粮，因此无法获得大乘圣者的智慧，即能够成办自他一切利益的众多功德所庄严的智慧。当这样说的时候，对方也这样说：长期习惯于这个空性，那些功德自然会产生，所以成办其他功德的资粮也不矛盾，但不是必须依止的。当这样说的时候，也不是这样，从名相执着中解脱，以及成就各种功德，也是从因的差别中产生的。仅仅修习空性是解脱烦恼和名相执着的因，但如果缺乏方便，就无法成就能够成办他利的功德，因为方便广大与否，功德的大小也由此产生。就像这样，由于投掷的力量，解脱的智慧不会显现。这是经文的意义。此外，一般来说，声闻和独觉没有证悟法无我，这已经通过清净的教证和理证成立。那些认为有证悟的人所引用的教证，不能成为他们的依据，理证也不确定，而且对于此，还有相反的妨害的教证和理证也很多。第二十个问题是：圆满次第的暖位和无上瑜伽的加行道暖位有差别吗？这是问题。对此回答说：就我自己的观点来说，没有差别。《五道论》等论典中