English
From the perspective of establishing tenets, there is no difference between the two teachings, because the former only elucidates emptiness free from elaborations. The necessity of that is to dispel the clinging to characteristics, which is difficult to reverse due to the innate self-grasping of all beings. The latter elucidates that such emptiness is an inconceivable nature of reality, the basis of all qualities, and is primordially and spontaneously present. Because they knew the necessity of directly recognizing the naked experience, they established and explained it in the Collections of Reasoning and the Collections of Praises. If one says that the Collections of Reasoning teach self-emptiness and the Collections of Praises teach other-emptiness, even if that is the case, it will not become a different tenet, because self-emptiness is taught in relation to the conventional, and other-emptiness is taught in relation to the ultimate. The former abandons the faults of superimposition and denigration, while the latter merely expands that into the wisdom of essence. Master Asanga, while knowing the key point that the meaning of the two earlier scriptures is one irreversible wheel, relied on the words of Lord Maitreya to clearly and extensively explain the nature of the final scripture. At that time, to say that these are Mind-Only, even though the treatises of Maitreya and Asanga do not indicate that tenet, is a presumptuous statement that slanders the Victorious One and his retinue who reveal the meaning. If that were the case, all the teachings of the final wheel would become explanations of Mind-Only, and Nagarjuna would also be forced to accept Mind-Only, because the Collections of Praises and others explain that very meaning. Furthermore, one must consider what need there is to teach the provisional meaning first, the definitive meaning in the middle, and then repeat the provisional meaning again. The order of faculties and the order of the not profound, the profound, and the very profound would also be confused. Moreover, the noble Asanga would become one who did not properly distinguish between the provisional and the definitive, because he considered the final one to be the ultimate definitive meaning, and the prophecies of the Victorious Ones who distinguish between the provisional and the definitive would also become meaningless. In general, the Mind-Only school was established before the arrival of Nagarjuna by some teachers who did not fully understand the meaning of the sutras, or because of necessity, or whatever the case may be, as a tenet that was considered to belong to the Great Vehicle. After Nagarjuna appeared,
Chinese
在那之后，通过广泛传播前、后两个教言的宗旨在大乘中的实践方式，过了很久，导师无著出现，再次极其清晰地阐明了最后教言的宗旨。这位导师宣扬唯识宗的无根据性，无论早晚都容易理解。如果有人说嘉察·玛帕大师宣扬的是实有宗的宗义，那么请公正的人们思考一下会怎么样。一般来说，仅仅因为宣说了“心”这个词，就不应该在那里产生误解。正如经部中所说：“心上无心，心之自性乃光明。”像这样，在所有三个教言次第中都出现了超越世间的心。胜乐金刚以金刚心、心的金刚、清净的心、菩提心、本初的心等多种名称所说的心，如果必须被认为是唯识，那就太过分了。此外，导师格登将中观分为粗细两种，并按照前后两个教言的宗旨进行了很好的解释。这些教言和释论不宣扬那个宗义，通过仔细阅读各自的论典就可以知道，不再赘述。在密咒，即持明者的法藏中，有进行三续部划分的因续，以及所净、能净等章节，还有金刚自性的我或自性，本初的三门，因续的所依——不坏明点，唉വം双运，原始怙主，因的金刚持等多种名称所表达的意义，都是在所有三个教言次第的所诠——空性、离戏、如来藏的基础上，宣说具有殊胜不变大乐特点的乐空双运。然而，在基础阶段，当衡量广大蕴、界、处之界时，会无限扩展道路的支分，因为这样可以快乐、迅速且毫不费力地达到最终目标，因此为了不长时间停留在果位上，相对于这个极其广大的经部，在因的乘中确定了如来藏。
English
After that, through widely spreading the essence of the former and latter two instructions in the practice of the Mahayana, a long time passed, and the master Asanga appeared, once again clarifying the essence of the final instruction extremely clearly. This master's proclamation of the groundlessness of the Mind-Only school is easy to understand, whether early or late. If someone says that Gyaltsab Mapan Chenpo proclaims the tenet of the Realist school, then let fair-minded people consider what will happen. In general, one should not be mistaken there simply because the word "mind" is spoken. As it is said in the Sutra, "There is no mind on the mind, the nature of the mind is luminosity." Like this, the mind that transcends the world appears in all three instruction sequences. If the mind spoken of by Vajradhara with various names such as Vajra Mind, Mind of Vajra, Pure Mind, Bodhicitta, Primordial Mind, etc., must be considered as Mind-Only, then that is too much. Furthermore, the master Kelsang divided Madhyamaka into subtle and coarse, and explained it well according to the essence of the former and latter two instructions. That these instructions and commentaries do not proclaim that tenet can be known by carefully reading their respective treatises, and there is no need to elaborate further. In the Secret Mantra, that is, in the treasury of vidyadharas, there is the Cause Tantra, which makes the division of the three tantras, and the sections on what is to be purified and what purifies, etc., and the meaning expressed by various names such as the Vajra-nature self or self, the primordial three doors, the indestructible bindu, the basis of the Cause Tantra, the A-Vam union, the Primordial Protector, the Cause Vajradhara, etc., are all based on the emptiness, free from elaboration, and the Tathagatagarbha, which is the object of expression of all three instruction sequences, and the union of bliss and emptiness with the special characteristic of great bliss that is supremely unchangeable is proclaimed. However, in the ground phase, when measuring the expanse of the vast aggregates, elements, and sources, the doors of the method of expanding the limbs of the path to that extent become limitless, and because this leads to the ultimate goal happily, quickly, and effortlessly, therefore, in order not to remain in the fruition for a long time, in relation to this extremely vast Sutra, the Tathagatagarbha is established in the Vehicle of the Cause.
Chinese
因此，即使是种子字或仅是象征性的代表也需要了解。相比于这种方便之乘，将胜义空性智慧结合起来，原始的灭谛功德，身语意功德和五种事业的自性，无别任运成就而安住，以及显现完全清净的世俗本初清净的坛城，了知二者结合无别，以二谛无别见作为对境而修道，这被认为是特别殊胜的。在因的乘中宣说的胜义，没有圆满大乐的特点，并且除了世俗谛是空性之外，没有宣说显现为本尊坛城的要点。因为没有宣说这一点，所以没有展示法身的大乐身，报身没有圆满双运等的支分，化身也没有调伏黑白两方面的方法，并且仅仅是普遍的二色身，也只是由于先前的愿力而显现，没有展示获得它的具有特征的道。因为没有展示这一点，所以必须依赖布施等六度积聚资粮，以及三大阿僧祇劫等的边际，这种情况就发生了。这种乘认为，具有世俗部分的清净之手印，自显和他显的二色身连同刹土一起显现，并且因为这样了解，通过习惯于两种次第，即使在一刹那间也能圆满无数大资粮，从而迅速走向究竟，因此非常殊胜。后来的一些大德说，密宗行者的二谛无别见，在修习圆满次第的违品时，不能作为方便的见解，并且似乎也以仅仅通过仪轨来区分显宗和密宗的方式来行事。仅仅通过这些是无法区分的，刚刚已经说过，因此可以理解，并且一般来说，见解这个词是动词，它的对境被安立为原始的无谬状态，并且通过智慧认真地习惯于它，因此将清除暂时性污垢的方法称为修行。在这种情况下，也将世俗本初清净的坛城作为见解或对境，不执著于形象而修习生起次第，通过习惯于此，暂时性的二取习气
English
Therefore, even seed syllables or merely symbolic representations need to be understood. Compared to this vehicle of means, the union of ultimate emptiness and wisdom, the original qualities of cessation, the qualities of body, speech, and mind, and the nature of the five activities, abiding in indivisible spontaneous accomplishment, and the appearance of completely pure conventional, primordially pure mandalas of deities, knowing the union of these two as indivisible, taking the view of the indivisibility of the two truths as the object and meditating on the path, this is considered particularly superior. In the ultimate truth explained in the causal vehicle, the characteristic of great bliss is not complete, and apart from the fact that conventional truth is empty, the key point of appearing as a mandala of deities is not taught. Because this is not taught, the great bliss body of the Dharmakaya is not shown, the Sambhogakaya does not have complete limbs such as union, and the Nirmanakaya also does not have the means to subdue both black and white sides, and even the general two form bodies only appear due to the power of previous aspirations, without showing the characteristic path to attain them. Because this is not shown, it is necessary to rely on the accumulation of merit through the six perfections such as generosity, and the limits of three countless eons, etc., and this situation arises. This vehicle considers that the pure handprints with conventional aspects, the two form bodies of self-appearance and other-appearance, together with the fields, appear, and because of knowing this, by becoming accustomed to the two stages, even in a single moment, countless great accumulations are completed, thus quickly going to the ultimate, and therefore it is particularly superior. Some later great ones say that the view of the indivisibility of the two truths of tantric practitioners cannot be used as a means of view when meditating on the opposite of the completion stage, and it seems that they also act in a way that distinguishes Sutra and Tantra only through rituals. It is not possible to distinguish only through these, as has just been said, so it can be understood, and in general, the word "view" is a verb, and its object is established as the original, unerring state, and by diligently becoming accustomed to it through wisdom, the method of clearing temporary stains is called meditation. In this case, also taking the primordially pure mandala of deities as the view or object, meditating on the generation stage without clinging to forms, and by becoming accustomed to this, the temporary habitual patterns of dualistic grasping
Chinese
随着无明逐渐消退，为了如实显现本初清净的坛城，即无尽庄严之轮，这便是见，而见的意义在于如实修持。在那个时候，将果位的形象作为道用，因此金刚持称之为果乘。如果是什么都没有的空性，那么修持也不会变成那样，就像修持兔子的角和石女的儿子一样。之所以这样认为，是因为如前所述，中转法轮的教义，即理智集合的意旨，是以无自性的方式存在的，因此消除了一切执着于我和戏论的相。依赖于此，后来的许多学者将所有见修的要点都做了与先前稍有不同的修改，仅仅强调用思辨理性分析的空性，甚至在讲解胜乐金刚的无上密语时，也将分析性的空性视为实相，这与口耳传承和实修传承的甚深缘起有些不符，因为在德派的传统中，口诀的意旨主要在于经验和加持的传承。总的来说，密宗的成就，是从最初的根脉解脱开始，通过汇集自身的福分、虔诚心和上师的加持，完全按照具有智慧的上师所教导的意义来修持见、修、行的一切要点而获得的。但也不是说完全不需要精通经论的学者，因为金刚持说：“何处不可言说俱生智，何时亦不可得，然依上师时节方便诀，以及自身福德而得知。”以及《桑布扎续》中说：“日日杀婆罗门，造作五无间罪，享用一切盗业者，亦由此道得解脱，不为罪垢所染。”由此可知。从印度圣地的成就者们的传记中也能得知，在藏地，通过宁玛派的生起次第、圆满次第和大手印而获得成就者们，以及后来的道果传承的一些人，以及先前的觉域派的智者成就者们，以及玛尔巴、米拉日巴、冈波巴三位尊者的噶举派传承。