English
It is said that he arose naturally. If he arose, no one can stop him. Therefore, the difference of the teacher, the difference of view and practice, the difference of conduct, the difference of the deity relied upon. The non-Buddhists always view things as permanent, while the Buddhists consider self-nature to be empty wisdom, which is a great difference. The scriptures say: 'Possessing the roar of the lion of selflessness, it terrifies the evil beasts of the non-Buddhists.' This clearly illustrates this point. The difference in conduct is: non-Buddhists engage in meaningless asceticism, Buddhists enter through compassion, accumulating the accumulation of meritorious deeds. Those who possess merit accumulate merit. ' etc. The deity relied upon is prayed to Mahadeva. Buddhists offer to the Three Jewels. The most important thing is to hold the Three Jewels. ' This clearly illustrates this point. The difference of the teacher is: non-Buddhists have six heretical teachers, namely, the materialists, the Ajivikas, the Vaisheshikas, the Samkhyas, the actors, and the reasoners. The teacher of the inner Buddhist path is the Bhagavan Shakyamuni. The scriptures say: 'The perfect Buddha Bhagavan is the teacher and guide of beings. ' etc. Briefly explained the difference between non-Buddhists and inner Buddhists. Now explain the foundation of the nine vehicles of the inner path. Among them, there are two types of Shravakas, namely, Sutrantikas and Vaibhashikas. The Sutrantikas believe that the external object is the nature of the aggregation of fine particles. The inner mind believes that there is no self of the person, and there is self of the dharma. The view of the Shravaka Vaibhashikas is that the external object is that the fine particles do not adhere to each other, but rotate. The inner mind is the same as the Sutrantikas. ' The self-Buddha said: The external object arises depending on conditions. First, from the seed arises the sprout, from the sprout arises the trunk, from the trunk arises the branch, from the branch arises the leaf, from the leaf arises the flower, from the flower arises the fruit, from the fruit arises the pulp and the long stem. The twelve internal dependent originations are: first, starting from ignorance, action, name and form, six sense bases, contact, feeling, craving, grasping, existence, birth, old age and death, and finally crying and wailing. The appearance and disappearance from the logic of external dependent origination is: the external appears as twelve dependent originations, but the inner mind, like the Shravakas, has no self of the person, and has self of the dharma.
Chinese
是分离的。被认为是现象和非现象的自性。如是说。大乘唯识宗不像自证佛，外境的显现是心的显现。有将识如破卵般看待的唯识宗，有认为虚假现象的识是真实的唯识宗，有认为显现为白色和红色的现象，但其自性是了知真实的唯识宗，有认为种种皆是无二的唯识宗，有认为现象有多少种，识的种类也有多少的唯识宗，有说八识的唯识宗，有认为只有一个识的唯识宗，共有七种。将这些全部归纳起来就是真实现象和虚假现象。认为现象是真实的唯识宗说，显现的现象是心之自性，是真实的，心被认为是自知自明的自性，是真实的。认为现象是虚假的唯识宗说，虚假的现象的识是真实的，不遮止显现，遮止常有。在《经庄严论》中说：对于人们来说，外境是显现的，这是世间人的唯识。心不是真实的事物，我说唯识只是如此。前一个刹那作为因，后一个刹那作为果。大乘中观派有四种：瑜伽行中观派，经部行中观派，中观根本论，总集决议。所有这些如果简而言之，就是两种真谛：胜义谛和世俗谛。世俗谛有两种：颠倒的世俗和正确的世俗。颠倒的世俗如：兔子的角，石女的儿子，乌龟的毛，虚空的鲜花，外道的我等。正确的世俗是：由因缘所生，显现为粗大，如果观察则是空性的，具有作用。胜义谛有：有名相的胜义谛和无名相的胜义谛。有名相的胜义谛是：被认为是远离八戏论的。无名相的胜义谛是：也远离八戏论，也不安住于自身，而是超越了这些。现在是密咒乘。
English
Is separation. It is considered to be the nature of phenomena and non-phenomena. Thus it is said. The Mahayana Mind-Only school is not like the self-enlightened Buddha, the appearance of the external world is the appearance of the mind. There is the Mind-Only school that considers consciousness to be like cracking an egg, the Mind-Only school that considers the consciousness of false phenomena to be true, the Mind-Only school that considers the appearance of white and red phenomena, but whose nature is to know the truth, the Mind-Only school that considers all kinds of things to be non-dual, the Mind-Only school that considers that there are as many kinds of phenomena as there are kinds of consciousness, the Mind-Only school that speaks of eight consciousnesses, and the Mind-Only school that considers there to be only one consciousness, there are seven in total. Putting all of these together, there are true phenomena and false phenomena. The Mind-Only school that considers phenomena to be true says that the appearance of phenomena is the nature of the mind, it is true, and the mind is considered to be the self-knowing and self-illuminating nature, it is true. The Mind-Only school that considers phenomena to be false says that the consciousness of false phenomena is true, it does not prevent appearance, it prevents permanence. In the Ornament of the Sutras, it says: For people, the external world is apparent, this is the Mind-Only of worldly people. The mind is not a real thing, I say Mind-Only is just like that. The former moment is the cause, and the latter moment is the result. There are four kinds of Mahayana Madhyamaka: Yoga practice Madhyamaka, Sutra practice Madhyamaka, the root text of Madhyamaka, and the general collection of decisions. All of these, if summarized briefly, are two truths: the ultimate truth and the conventional truth. There are two kinds of conventional truth: distorted conventional truth and correct conventional truth. Distorted conventional truths are like: the horns of a rabbit, the son of a barren woman, the fur of a turtle, the flowers of the sky, the self of non-Buddhists, etc. Correct conventional truths are: produced by causes and conditions, appear to be coarse, if observed, they are empty, and have function. There are two kinds of ultimate truth: the ultimate truth with names and the ultimate truth without names. The ultimate truth with names is: considered to be free from the eight extremes of elaboration. The ultimate truth without names is: also free from the eight extremes of elaboration, and does not abide in itself, but transcends these. Now is the Secret Mantra Vehicle.
Chinese
克里亚的观点是：内外一切法皆是自性，胜义中也无自性，了知世俗中也无自性之加持，显现三族尊为主尊。如《金刚顶经》云：以沐浴和洁净为主，因此是克里亚事业之果。邬波瑜伽没有见行宗派，随顺上下，见行依赖于上下，希求获得自己的果。如经云：二者之续所许者，见行随顺上下。瑜伽的观点是：轮回涅槃一切法，胜义中无二之智慧，世俗无二之加持，显现四族或五族，或彼性中显现三十七尊。如《金刚顶经》云：以律仪戒律忏悔净治和内瑜伽为主，因此是瑜伽事业之果。现在宣说嘛哈瑜伽的观点：显现有情的一切法皆是自心，心之显现不灭是方便，彼无自性是智慧，方便显现，智慧空性，显现和空性无二。如《幻化八十品》云：显现不灭是方便，无自性是智慧，无二双运故，安住于金刚萨埵。阿努瑜伽的观点是：所显现的境，显现而无自性是法界，所生起的识是智慧。所显现的境和所生起的识，在无二的自性中，认为远离二法。如《金刚庄严经》云：地水火风器情中，一切皆是自性法性，法性无异于意义，于自生智慧中显现。阿底瑜伽的观点是：境法性的显现是自生，显现是身，声响是语，忆念觉受是意，认为是身语意的自性。觉性认为是自生的大智慧。认为不从因而生，不因缘而灭。明晰地宣说了九乘的一切法。总的来说，续是不可思议的，即身续，语续，
English
The view of Kriya is: all phenomena, internal and external, are of their own nature. In ultimate truth, they are without self-nature. Through the blessing of realizing that they are also without self-nature in conventional truth, the three families appear as deities. As it is said in the Vajrasekhara Sutra: "Primarily engaging in bathing and purification, therefore, it is the result of Kriya action." Upayoga has no established view or practice; it follows what is above and below. View and practice depend on what is above and below, and it desires to attain its own fruit. As it is said in the scripture: "What is desired by the tantra of both is that view and practice are in accordance with what is above and below." The view of Yoga is: all phenomena of samsara and nirvana are wisdom that is non-dual in ultimate truth. Through the blessing of non-duality in conventional truth, the four families, or the five families, or thirty-seven deities appear in that very nature. As it is said in the Vajrasekhara Sutra: "Primarily engaging in vows, discipline, confession, purification, and inner yoga, therefore, it is the result of Yoga action." Now, the view of Mahayoga is explained: all phenomena of appearance and existence are one's own mind, and the non-cessation of the appearance of that mind is skillful means. Its lack of self-nature is wisdom. Skillful means is appearance, wisdom is emptiness, and appearance and emptiness are non-dual. As it is said in the Eighty Chapters of Magical Illusion: "The non-cessation of appearance is skillful means, the lack of self-nature is wisdom. Because of the union of non-duality, it abides in Vajrasattva." The view of Anuyoga is: whatever appears as an object, the appearance without self-nature is the dharmadhatu, and whatever arises as knowledge is wisdom. In the nature of non-duality of whatever appears as an object and whatever arises as knowledge, it is considered to be free from dualistic phenomena. As it is said in the Vajra Array Sutra: "From earth, water, fire, wind, vessel, and essence, all are self-nature, the nature of phenomena. Since the nature of phenomena is not different from meaning, in the clear self-arisen wisdom." The view of Atiyoga is: the appearance of the nature of phenomena as an object is self-arisen. Appearance is body, sound is speech, and memory and awareness are mind. It is considered to be the nature of body, speech, and mind. Awareness is considered to be the great self-arisen wisdom. It is considered not to arise from causes and not to perish from conditions. All the phenomena of the nine vehicles are clearly explained. In general, the tantras are inconceivable, namely, the body tantra, the speech tantra,
Chinese
心之续，明若日月之续，深似海洋之续，如意宝生之续，是诸续之主尊，大宝珍贵之顶。如是说。无生之声出现。如是说，是声之续。彼声之字母异声，阿乃无生之声。其后世尊释迦牟尼。如是说，导师圆满，如思之差别，为众生宣说。如是说，示现眷属圆满。于真实边际而安住。如是说，示现处所圆满。知善恶且知时。如是说，示现时圆满。出自大续幻化网。如是说，示现教法圆满。今此圣妙吉祥真实名经，以首尾摄集之三种义理而示现，即首义，音声调伏，身安住，示现礼敬为一。正文之义广说为二。结尾完全摄集而示现为三。首义有三，即汉藏语连接，示现五圆满，示现名之义。正文之义以十四品而示现，即从彼时具德金刚持，之事开始，至身体弯曲于眼前住之间，以十六偈示现请问品。其后世尊释迦牟尼，如是说，至世尊善哉如是说之间，以六偈示现复说品。其后世尊释迦牟尼，所有密咒大族，如是说，至大族顶髻大见之间，以二偈示现，观六族，及宣说密咒根本之品。以词之主而分偈，如是说，至ཨ་ར་པ་ཙ་ནཱ་ཡ་ཏེ་ན་མཿ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)之间，以三偈示现，幻化网现证菩提之品。示现佛与有情之基。如是此佛世尊，如是说，至大乘之理之胜之间，以十四偈，金刚分
English
The continuum of mind, the continuum like the clear sun and moon, the continuum like the deep ocean, the continuum like the wish-fulfilling jewel, is the supreme master of all continuums, the great jewel, the precious crown. Thus it is said. The sound arises without birth. Thus it is said, it is the continuum of sound. The letters of that sound are other sounds, A is the sound of no birth. Then, the Bhagavan Shakyamuni. Thus it is said, the teacher is perfect, according to the difference of thought, may he explain to all sentient beings. Thus it is said, the perfect retinue is shown. Abiding in the true limit. Thus it is said, the perfect place is shown. Knowing good and bad and knowing the time. Thus it is said, the perfect time is shown. From the great continuum, the net of illusion. Thus it is said, the perfect teaching is shown. Now, this noble Mañjuśrī's True Name, is shown with three kinds of meanings that are gathered at the beginning and the end, namely, the meaning of the head, the sound is subdued, the body is placed, showing homage is one. The meaning of the text is explained in detail is two. The end is completely gathered and shown is three. The meaning of the head has three, namely, the connection of Chinese and Tibetan languages, showing the five perfections, and showing the meaning of the name. The meaning of the text is shown in fourteen sections, namely, from then on, the glorious Vajradhara, starting from the action, until the body is bent and stays in front of the eyes, with sixteen verses showing the chapter of asking. Then, the Bhagavan Shakyamuni, thus it is said, until the Bhagavan said well, with six verses showing the chapter of replying. Then, the Bhagavan Shakyamuni, all the great families of secret mantras, thus it is said, until seeing the great family crown greatly, with two verses showing, observing the six families, and the chapter of explaining the root of secret mantras. Divided into verses by the master of words, thus it is said, until ཨ་ར་པ་ཙ་ནཱ་ཡ་ཏེ་ན་མཿ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), with three verses showing, the chapter of the net of illusion manifesting enlightenment. Showing the basis of Buddhas and sentient beings. Thus, this Buddha Bhagavan, thus it is said, until the best of the ways of the Great Vehicle, with fourteen verses, the Vajra division