English
Since all that exists belongs to the Buddha, the wisdom that Shravakas and Pratyekabuddhas possess is the same as the wisdom of the Buddha, and its object is also the same as that of the Buddha. Therefore, the essence of the meaning in this context is that, following the meaning of preventing the white single one, there is no analysis with the wisdom of individual realization. The path of secret mantra maturation and liberation is also abandoned. Furthermore, regarding the aspects of means such as generosity, due to certain needs, sometimes it is done as if with respect, but in reality, it is underestimated from the heart, and it seems that the order of the ten practices is mostly neglected. Your practice of Mahamudra, even if it is pure only from the aspect of the practice of emptiness, because it lacks the throwing or the accumulation of means, it will not be possible to obtain the wisdom of the Mahayana Arya, which is adorned with many qualities capable of accomplishing all the benefits of oneself and others. When this was said, the other person also said this: By becoming accustomed to this emptiness for a long time, those qualities will naturally arise, so it is not contradictory to accomplish the accumulation of other qualities as appropriate, but it is not necessary to rely on them. When this was said, it is not so, liberation from name-grasping, and the accomplishment of various qualities, also arise from the differentiation of causes. Merely practicing emptiness is the cause of liberation from afflictions and name-grasping, but if it lacks means, the qualities capable of accomplishing the benefit of others will not be accomplished, because the greatness of the qualities arises from the greatness or smallness of the means. Just like this, due to the power of throwing, the wisdom of liberation will not be manifest. This is the meaning of the scripture. Furthermore, in general, the fact that Shravakas and Pratyekabuddhas do not realize the selflessness of phenomena has already been established by pure scriptural and logical proofs. The scriptures cited by those who believe in realization cannot become their basis, and the logical proofs are also uncertain, and for this, there are also many scriptures and logical proofs that are contrary to the harm. The twentieth question is: Is there a difference between the heat of the completion stage and the heat of the joining path of Anuttarayoga? This is the question. In response to this, it is said: In my own view, there is no difference. In treatises such as the 'Treatise on the Five Paths'
Chinese
为了跟随那个意义的总结，将圆满次第的三个暖位和加行道的三个暖位按次第结合。小暖位是道的显现智慧和道的喜悦，中暖位是道的增长和胜喜，大暖位是道的获得二种和后二喜的证悟。如树木等的观点是，小暖位是加行道暖位的结合，中暖位是加行道暖位实际，大暖位是加行道暖位的后位，所以在顶等处进行认定。那三个是生起加行道、见道、修道三种智慧的先兆。虽然圆满次第的暖位不包含加行道暖位的全部范围，但考虑到它的中小二者与之一致，也作了那二者一致的说法。这个流派也比较符合续部经典的意义，所以应当承认为一种分类。 第二十一个问题是：行为时候的获得稳固和获得大稳固这两个，需要什么样的差别来区分？这是提问。对此回答说：如果提问是针对“首先在自己的家中修，获得稳固后去坟地等，获得大稳固后”的经文，那么就是说，两种次第的智慧稳固，各种外在的顺逆、苦乐等，不减少体验反而成为增长的助缘，这仅仅称为获得稳固。之后可以进行昆达里尼震动等行为。在那之上，获得众多成就和能力的区别，对于利他、调伏、摄受获得自在的时候，就称为获得大稳固。之后就是行持普贤行特别之行。如果从普遍的角度提问，那么对于四种人中的于智慧有权者，称为获得稳固，对于于智慧最有权者，称为获得大稳固。所以，获得稳固和获得大稳固的誓言等，也是对那些人适用的。 第二十二个问题是：按照布敦班钦的观点，瑜伽续部的某些时候，有将双运的贪欲作为道用的情况
English
In order to follow the summary of that meaning, the three heats of the Completion Stage and the three heats of the Path of Application are combined in sequence. The small heat is the wisdom of appearance of the path and the joy of the path, the medium heat is the increase of the path and the supreme joy, and the great heat is the realization of the two kinds of attainment of the path and the latter two joys. The view of trees and so on is that the small heat is the combination of the heat of the Path of Application, the medium heat is the actual heat of the Path of Application, and the great heat is the aftermath of the heat of the Path of Application, so it is identified at the top and so on. These three are the precursors to the arising of the wisdom of the Path of Application, the Path of Seeing, and the Path of Meditation. Although the heat of the Completion Stage does not encompass the entire scope of the heat of the Path of Application, considering that its small and medium are the same as it, it is also said that the two are the same. This school also seems to be more in line with the meaning of the Tantric scriptures, so it should be accepted as a classification. The twenty-first question is: What kind of distinction is needed to distinguish between obtaining stability and obtaining great stability in the context of conduct? This is the question. The answer to this is: If the question is directed at the text "First meditate in your own home, after obtaining stability go to the cemetery, etc., after obtaining great stability," then it means that the wisdom of the two stages is stable, and various external favorable and unfavorable, pleasant and painful, etc., do not diminish the experience but instead become an aid to growth, this is merely called obtaining stability. After that, one can perform Kundalini shaking and other behaviors. On top of that, when one obtains many distinctions of accomplishments and abilities, and obtains freedom to benefit others, subdue, and accept, it is called obtaining great stability. After that, one practices the special conduct of Samantabhadra's conduct. If the question is asked from a general perspective, then for the person who has power over wisdom among the four types of people, it is called obtaining stability, and for the person who has the most power over wisdom, it is called obtaining great stability. Therefore, the vows of obtaining stability and obtaining great stability, etc., are also applicable to those people. The twenty-second question is: According to the view of Buton Panchen, in some cases of the Yoga Tantra, there is a situation where the desire of dual union is used as the path.
Chinese
虽然如此显现，但总体上与四种贪欲和结合四续部的法相不符。如何合适呢？对此进行阐述：一般来说，昆迦宁波论师将幻化网阐释为瑜伽，并且《金刚藏庄严续》、《秘密庄严布置》和《秘密宝珠明点》这三部续部在藏地被认为是瑜伽续。在《金刚藏庄严》的注释中，第四位导师所著的注释中也显现出瑜伽的阐释。后三部续部由法王萨班翻译，而《金刚藏庄严》未完成的翻译由邦洛完成，该续部的注释也由布顿大师翻译。这三部续部的译文中也说它们是瑜伽续，因此在没有经过考察的情况下，藏地广泛流传，一些学者也认为它们是瑜伽的母续。博东巴将四部续部的瑜伽续进一步分为瑜伽、后瑜伽、极瑜伽和瑜伽大续四类。第一类是《集密》和《吉祥胜初》等，第二类是《幻化网》，第三类是《心庄严》和《秘密庄严》，第四类是《宝珠明点》。据说，对于后三者，仅仅依靠以意念观修的明妃来将双运的乐作为道用，只存在于对所缘境生起明现的补特伽罗。而对于获得稳固成就的补特伽罗，也存在依靠真实的明妃来修持的情况。然而，合理的方面是，在集密经的释续《金刚藏庄严》中说：“此后当宣说，贪欲大方便之续，谁若善知此，此生赐成就。”在众多经文中，如“集密千部，金刚鬘三百万部”等，以及“能显幻化百千万，金刚秘密庄严千部”等，以及“金刚藏庄严五千部”，以及“宝珠秘密明点百万部”等，都这样说，并且所有这些的结
English
Although it appears that way, generally it seems inconsistent with the Dharma language of combining the four types of desire and the four tantras. How is it appropriate? To address this: Generally, Acharya Kunga Nyingpo explained the Mayajala as Yoga, and the three tantras, the Vajra Heart Ornament Tantra, the Secret Adornment Arrangement, and the Secret Jewel Bindu, are known in Tibet as Yoga Tantras. In the commentary on the Vajra Heart Ornament, the fourth commentary by the teacher also seems to explain Yoga. The latter three tantras were translated by Dharma Lord Sakya Pandita, and the remaining translation of the Vajra Heart Ornament was completed by Panglo. The commentary on that tantra was also translated by Buton Chenpo. In the colophons of the three tantras, it is also said that they are Yoga Tantras. Thus, without investigation, it is widely known in Tibet, and some scholars also consider them to be the mother tantras of Yoga. Bodongpa divides the Yoga Tantra of the four tantras into four
Chinese
又说：“这是二二交抱，经部差别之显示。”如是说示现与密集等经部高下相同，以及于此生唯一赐予成就，以及说是大方便经，以及说贪欲四种中之双运主要为道用。故彼等经部于经部四部类分之时，定须为无上瑜伽部。其中幻网是，诸天咒等一切亦与密集相似之处居多。因此，多数藏人亦认为无上瑜伽部。然以《普贤心髓》解释为瑜伽部，亦不因此而转变，如密集一般。此经主要显示外在之彼性，虽说众多手印束缚，然亦不因此而不成为无上瑜伽部，如《四座经》一般。于《心饰》等中，天咒次第与《胜乐》等相似之处居多，然以前述理由，不相违为无上瑜伽部。于瑜伽部之自道，亦于《彼性总摄》等之词句诸多之处，安住于天瑜伽等之彼性之时，受用普通及特殊之欲乐，亦不为罪所染污等说了很多。故于瑜伽自在者，即使受用双运，亦不为罪所染污是也。彼性显示为道之支分亦有可能，然此经贪欲为道用之主要，仅为手持之利益。故非主要显示双运之一是必须确定。因此，《心饰》等三者虽归纳为无上瑜伽部之体性，然显现仅为二部经之连接。譬如，《除盖障经》是与瑜伽部相似之处居多的行部一般。于此时必须了知者，自性具有天之修持及具足道之显示后，对于普通之欲妙，无论如何受用，亦不为罪所染污，且显示转为福德之因是必然发生之法性。总的来说，于密咒经部四部中，欲妙为道用，贪着为道用，特别是明妃之贪欲为道用。
English
Furthermore, it is said: "This is the embrace of two and two, the manifestation of the differences of the tantras." Thus, it is shown to be similar in terms of the high and low of the tantras to Guhyasamaja and others, and that it bestows accomplishment in this very life, and that it is said to be a great means tantra, and that among the four types of desire, the union of two is mainly used as the path. Therefore, when those tantras are divided into the four classes of tantras, they must necessarily be Anuttarayoga. Among them, the Mayajala is, all the deities, mantras, etc., are mostly similar to Guhyasamaja. Therefore, most Tibetans also consider it to be Anuttarayoga. However, even if it is explained as Yoga by Kunjing, it does not change because of that, just like Guhyasamaja. This tantra mainly shows the external Suchness, and although it speaks of many hand mudra bindings, it does not become not Anuttarayoga just because of that, like the Catuhpitha. In the Heart Ornament and others, the order of deities and mantras is mostly similar to Shriparamadya and others, but for the aforementioned reasons, it is not contradictory to be Anuttarayoga. Also, in the own path of the Yoga Tantra, in many places in the words of the Condensed Suchness and others, while abiding in the Suchness of deity yoga and others, even if one relies on ordinary and special enjoyments of desire, one is not defiled by faults, etc., is said a lot. Therefore, it is true that even if those who have power over yoga rely on union, they are not defiled by faults. It is also possible that Suchness is shown as a limb of the path, but since the main thing in this tantra is that desire is used as the path only for the benefit of holding hands, it is definitely necessary that it is not mainly showing union. Therefore, although the Heart Ornament and the other three are summarized as the nature of Anuttarayoga, it seems that they are only a connection between the two tantras. For example, the Eliminating Bad Rebirths Tantra is a Kriya Tantra that is mostly similar to the Yoga Tantra. What needs to be understood at this time is that, after one's own nature has the practice of the deity and is endowed with the display of the path, even if one uses the general qualities of desire as one pleases, one is not defiled by faults, and it is the nature of the Dharma that it is shown to turn into a cause of merit. In general, in all four classes of secret mantra tantras, desirable qualities are used as the path, attachment is used as the path, and especially the desire of the vidya is used as the path.