Chinese
未能见到安住于大清净的境界，这乃是由于不净的现见所造成的错谬之边见。而在圣者的见地下，依据普遍共许的量，器情世间的实相，显现为空性的法界与无二的智慧本尊和坛城，如其所是地，如同大圣者们如实照见之义，任何事物也无法改变的金刚乘之究竟见地，对此宣说并视为至高无上，这乃是为教理和正理所成立，因此必须要有这样一种见解。因此，如果认为一切器情世间并非本初即是清净的本尊坛城之所依和能依，一边以不清净的观点看待，一边又修持清净的本尊所依和能依的坛城，那么这二者就像光明与黑暗一样，显现出矛盾的自性，这种与见修行果完全脱节的道，实际上比金刚乘道的影像还要更加虚幻。因此，无论如何努力修持，最终也无法获得器情世间清净为本尊和坛城之果，或者解脱。例如，无论如何努力清洗黑色的煤炭，它也不会变白或变得洁白。如果器情世间并非本初即是清净的本尊，仅仅通过虚假的修持就能获得器情世间清净为本尊或解脱之果，那么，即使对以胜义谛进行辨析的理路一无所知，外道太阳派徒众通过修持舍弃显现或无有之空性等，也应该能够如实见到无自性，从而断除烦恼，这在理证上是完全不合理的。第二，以“行持、行”、“无上”等三颂和两句偈颂进行阐述。其中，如果金刚乘的事部、行部、瑜伽部、大瑜伽部、无上瑜伽部四部或六部，在见解上没有任何高低之分，那么就会出现两种极不合理的过失。如何呢？如果安住于至高瑜伽，习惯于证悟一切显现世间本初即是远离善恶二法的大平等性之见解，却仍然执着于自
English
Not seeing the state of abiding in great purity is the very extreme established by the delusion of impure perception. However, in the view of valid cognition that is universally accepted, based on the vision of the noble ones, the reality of the container and its contents appears as the deity and mandala of wisdom inseparable from the realm of emptiness. Just as the great saints truly see the meaning, the ultimate view of the Vajrayana, which cannot be altered by anything, speaks of and regards this as supreme, is established by scripture and reason. Therefore, such a view is definitely necessary. Therefore, if one thinks that all containers and contents are not originally pure as the support and supported of the deity's mandala, while looking at them as impure, and then meditates on the pure support and supported of the deity's mandala, then these two, like light and darkness, display the nature of contradiction. That path, which is completely disconnected from view, meditation, conduct, and result, is even more illusory than the image of the Vajrayana path. Therefore, no matter how much effort is put into meditation, the result of the container and its contents being pure as deity and mandala, or liberation, will not be attained. For example, no matter how much effort is put into washing black coal, it will not become white or turn white. If the container and its contents are not originally pure as deity, but merely through artificial meditation one could attain the result of the container and its contents being pure as deity or liberation, then even if one has no understanding of emptiness through the reasoning that analyzes ultimate truth, the non-Buddhists, the solar sect, by meditating on abandoning appearances or emptiness of non-existence, etc., should also be able to truly see selflessness and thus abandon afflictions, which is completely unreasonable. Secondly, it is explained by three verses and two lines of "action, conduct, unsurpassed, etc." Among them, if the four or six tantra classes of Kriya, Charya, Yoga, Mahayoga, and Anuttarayoga of Vajrayana have no difference in the height or lowness of the view of seeing the nature, then there will be two very unreasonable faults. How so? If one abides in the supreme yoga, accustomed to the view of realizing that all phenomena are originally the great equality free from the two dharmas of good and bad, but still clings to self-
Chinese
如果对嘎巴和智慧天等，将好坏、干净与不干净等欲妙，分别区分取舍，这是在没有见到实相的情况下，以各种区分自找麻烦，实际上是自己明知故犯地给自己带来无意义的痛苦。或者，像行为等下部续部一样，执着于自身和天神有好坏、干净与污秽等的取舍，并且在这种执着中，对于无上续部的清净平等之甚深见修行，如合修与解脱，以及肉酒等无取舍，随意享用平等性的欲妙。如果尚未掌握清净平等无别的甚深见修行，就这样行事，那么这难道不是经续中诸佛反复强调的，未证悟者的虚假行为吗？确实是这样。第三，如是如是等五颂讲述。其中，如是如是，对于显空或清净平等无别双运的实相，越发深入地见到，随着智慧的次第，对认识的差别称为见解并安立。见解如何决断和确定，就应该如是如是地通过禅修来体验，通过行为来取舍和修行，因此乘的差别主要在于见解的区分。那么，上下乘的次第，是因为见解的高低而区分，所以乘的次第不一定是九乘吗？并非如此，这是非常确定的。例如，从所有佛教宗派中最低的声闻乘，到最高的金刚顶阿底瑜伽之间，之所以安立九乘的分类，是因为有正当的理由，即根器有利、中、钝三种，每一种又可以分为下下等三种，所以非常确定。例如，虽然乘有高低和分类，但为了适应所化众生的根器、意乐等，需要安立三乘等，情况就是这样。因此，见到二谛双运的实相，清净平等大性的内在智慧力量越发增强，器情万物就越发在住处和显现上一致地清净。
English
If, concerning Gapa and the Wisdom Deva, one distinguishes between good and bad, clean and unclean, etc., regarding desirable objects, separately accepting and rejecting, this is taking on trouble with various distinctions without having seen the reality. In fact, it is knowingly inflicting meaningless suffering upon oneself. Alternatively, like the lower tantras such as conduct, clinging to the notion that oneself and the deities have good and bad, clean and impure, etc., and while attached to this, one engages in the profound view and practice of purity and equality of the unsurpassed tantra, such as union and liberation, and freely enjoys desirable objects with equality, without accepting or rejecting meat and alcohol. If one acts in this way without having mastered the profound view and practice of purity, equality, and non-duality, then isn't this precisely what the Buddhas repeatedly admonish in all the sutras and tantras as the false conduct of the unaccomplished? Indeed, it is. Third, "As it is, as it is," etc., is explained in five verses. Among these, "As it is, as it is," the distinction of ascertainment following the stages of wisdom that sees the reality of appearance and emptiness, or purity, equality, non-duality, and union, becoming deeper and deeper, is called and established as view. As the view decides and determines, so one should experience it through meditation, and accept and reject and cultivate it through conduct. Therefore, the distinction of vehicles is primarily determined by the view alone. So, is the order of higher and lower vehicles distinguished by the high and low of the view, so that the order of vehicles is not necessarily nine vehicles? It is not so; this is very certain. For example, from the lowest Hearer Vehicle among all Buddhist schools to the ultimate Vajra Peak Ati Yoga, the reason for establishing the classification of nine categories of vehicles is that there are valid reasons, namely, the faculties of keen, medium, and dull, each of which can be divided into three, such as the lowest of the lowest, etc., so it is very certain. For example, although there are many high and low vehicles and classifications, it is necessary to establish the Three Vehicles, etc., depending on the disposition, faculties, and inclinations of those to be trained, just as it is. Therefore, as the power of the inner wisdom that sees the reality of the union of the two truths, the great purity and equality, increases, so do the vessels and contents become pure in accordance with the dwelling and appearance.
Chinese
由于看到外在和内在的智慧力量薄弱，因此会看到不纯净，也就是说，由于分别看到纯净和不纯净，所以根据智慧的高低，也会显现出能确定究竟的乘的差别，这样依次显现为九个层次。如《秘密声续》中所说：“根基三者有上中下，因此三乘离概念，由此三三再细分，即为九乘根基要。”因此，显现和空性原本就舍弃了聚合和分离，安住于无别或双运是基础。如实地证悟到以真俗二谛双运无别的方式存在的基础是道。如实地串习道，最终圆满，由此获得法身和色身二者双运的究竟智慧，这就是真正的果。空性为何是自性显现的缘故？显现为何是本体空性的缘故？显现和空性原本就舍弃了聚合和分离的缘故？除了双运之外，还能有什么更重要的呢？”，如是说。第六个问题的回答：对于“一个人共同的所见，无论如何都是合理的”这个回答，分为两部分：不合理，以他宗的现量和理证明确地驳斥；合理，以自宗的教证、理证和甚深口诀很好地成立。第一部分，用水一个，众生等等，用十四个偈颂来阐述。如此，对于显现的水一个，六道众生的显现各不相同。《摄集论》中说：“饿鬼、旁生、人类以及天人，如何各自显现，由于一物心各异，因此认为是不成立的。”如是所说，当显现为脓血等不相同的物体时，有些人认为有共同的所见，如果有人说：什么是共同的所见呢？就是清净的水本身，而且所有见到水的有境者都是量，这是不合理的。因为对于显现给人看的水，如果有一种自性成立的、六道众生共同的所见，并且以量成立，而且六道众生也见到同样的东西，有境者也是量，那么对于清净的水，总是见到等等，六道众生的不同所见就没有量和非量的区别，这样就不会有错乱的显现。如果
English
Due to seeing the weakness of external and internal wisdom power, one sees impurity, that is, due to seeing purity and impurity separately, according to the high and low of wisdom, the difference of the vehicle that can determine the ultimate also appears in nine levels. As it is said in the Secret Sound Tantra: "The three faculties are superior, middling, and inferior. Therefore, the three vehicles are free from concepts. From that, three threes are further divided, which are nine, the essence of the nine vehicles' faculties." Therefore, the basis is that appearance and emptiness inherently abandon aggregation and separation and abide in non-duality or union. The path is to realize the basis that exists in the manner of the union of the two truths, just as it is. The result is the attainment of the ultimate wisdom of the union of the two bodies, Dharma and Rupa, from the completion of familiarizing oneself with the path as it is. Why is emptiness the reason for the appearance of self-nature? Why is appearance the reason for the emptiness of essence? Why do appearance and emptiness inherently abandon aggregation and separation? What else is more important than union?" So it is said. The answer to the sixth question: The answer to "Whatever a person's common view is, it is reasonable" is divided into two parts: unreasonable, clearly refuting the other's system with direct perception and reasoning; reasonable, well establishing one's own system with profound scriptures, reasoning, and oral instructions. The first part, with one water, beings, etc., is explained in fourteen verses. Thus, for one appearing water, the appearances of the six types of beings are different. As it is said in the Compendium of Vehicles: "Pretas, animals, humans, and gods, how do they appear differently? Because one thing has different minds, it is considered unestablished." As it is said, when it appears as different objects such as pus and blood, some people think there is a common view. If someone says: What is the common view? It is the pure water itself, and all those who see the water are valid cognitions. This is unreasonable. Because for the water that appears to humans, if there is a self-established common view of the six types of beings, and it is established by valid cognition, and the six types of beings also see the same thing, and the subjects are also valid cognitions, then for pure water, always seeing, etc., there is no distinction between valid and invalid cognition for the different views of the six types of beings, so there will be no mistaken appearance at all. If
Chinese
因此，如果各自的境象，如脓和水等，对各自来说所显现的与他者不共，那么就像见到柱子和瓶子的心识没有共同的观看对象一样，共同的观看对象是不可能存在的，因此共同的观看对象不会成立。还有人说，共同的观看对象仅仅是湿润，这也是不合理的。因为六道众生共同地，各自都有未颠倒的湿润作为观看对象，并且是见到它的。如果这样，对于这样的共同的湿润，六道众生会产生水和脓等不相同的多种显现，并且互相之间，一个所见的，对另一个来说，没有显现和见到的水和脓等显现之外，作为显现的基础的湿润是什么呢？这样的东西是不可能存在的。另外，在无色的无边虚空中，仅仅是湿润，怎么会成为所有显现都仅仅显现为空的基础呢？不会成为的。如果从一和异的角度来考察，共同的观看对象仅仅是湿润，如果它与水本身是一体的，那么它就只能显现为水，而不应该以任何方式显现为脓等其他事物，因为它除了水本身之外没有其他。如果湿润与水等是不同的，那么就必须被量所证知，但是并没有证知到任何独立于水的被称为湿润的东西，所以永远不可能存在，因为它没有被能见的量所证知。因此，对于水和脓等不相同的不同显现，不可能存在一个绝对自在成立的共同观看对象，并且在名言中，对于共同一致显现的一个事物，也不可能存在不相同的各种显现，因此，虽然互相依赖而安立水和脓等见到的不相同，但是在显现的层面上，承认有共同显现和不显现的基础是没有矛盾的。除此之外，如果用理智分析，承认水和湿润等是共同的观看基础或观看对象，那么它必须被证实是胜义谛，如果那样，就会犯下经得起理智分析等过失，所以无论如何考察或承认，