English
Considering the ground as one's own samaya, one wishes to accomplish the wisdom deity from elsewhere and obtain siddhis. The second is the inner Buddhist tantra, which is the great yoga. In anything, one acts with skillful means, without acceptance or rejection, or seeking. Since all dharmas are considered to be enlightened from the beginning in the mandala of the deity, one only wants to illuminate what is already there, and does not want to initially accomplish something that is not. When invoking the wisdom deity after generating the deity, one does not want it to come from another direction, but rather to make the nature of one's own mind familiar and stable. If divided, there are the Father Tantras, which mainly explain the method of the generation stage; the Mother Tantras, which mainly explain the wisdom of the completion stage; and the Non-Dual Tantras, which unite the generation and completion stages as non-dual. These are illuminated by profound samadhi in the mandala that is pure from the beginning. By empowerment and meditating on the generation and completion stages, the result, the primordial mandala, is manifested. In Akanishta, the peaceful and wrathful deity mandalas are manifested, and thus the Nirmanakaya, which subdues whatever is necessary, is spontaneously accomplished. These four classes of tantras also appear according to the times, castes, and faculties. For Brahmins with pure conduct, it is the Kriya Tantra; for those who hold the two royal lineages, it is the Charya Tantra; for the royal lineage, it is the Yoga Tantra; and for the outcasts or commoners, it is the Anuttarayoga Tantra. The times for practicing these tantras also differ: the perfect age, the three ages, the two ages, and the age of strife. The faculties also differ: dull, medium, sharp, and very sharp. The Secret Great Perfection is because all dharmas are spontaneously accomplished from the beginning. Therefore, one becomes enlightened in the nature of the indivisibility of space and wisdom. The indivisible truth is, as it says here: 'The indivisibility of ultimate and conventional, in the great mandala of equality.' And so on, it explains that one is enlightened from the beginning in the Great Perfection of equality. Practicing the path is only to clarify this, and one does not want anything else. The mind in the time of sentient beings and the self-appearing wisdom in the time of enlightenment are also considered to exist in a way that is not established in any way, such as existence or non-existence, especially delusion.
Chinese
显现无基如梦幻，初始与终末皆无有，骤然当下自显现，以甚深要诀易于清净，如智慧之自性，不迷乱如显现之心，本然如是安住故，此生勤奋即能成就之要诀亦如是希求。于世俗中，迷乱无根且离所依，如阳焰之水与乾闼婆城，智慧则如实相显现能起作用之相，然于胜义中，二者亦皆自性清净，于如虚空之状态外无有成立，如是希求。密咒之内外二方面，依此等之义，于解说所取时将广为阐释，故此处不作阐释，以不赘述为足。第三共通义，与续部义直接相关，乃决定意义之自性，分三：成立共通关系，决定必要关系，确定续部义。第一，分五，首先，破斥对宗派之邪分别：有些异生凡夫说，所谓内外宗派，乃是沙门与婆罗门等狡诈者为求生存而造作，未见有真实义，感受安乐与痛苦亦与他人相同，无法阻挡死亡与衰败等。虽说此乃解脱之道，然无从指示，且前后世与业果亦非肉眼所见之境，以无所缘之故，彼等宣说之宗派有何用？不应如是看待，宗派于汝等异生凡夫亦真实存在。如是希求业果，亦如世间对父母等恩人行饶益损害之果报于此生显现。如视圣教为量，汝等视祖先之言为量二者相同，如依誓言与律仪修持道，汝等亦以誓言与戒律为主修持贤善之士二者相同，如有些孩童忆念前世，后世亦存在亦相同，以及某人死后
English
Appearances are without basis, like dreams, without beginning or end. Suddenly, in the present moment, self-appearance is easily purified through profound key points. The very nature of wisdom, without being mistaken for the appearing mind, abides as such from the beginning. Therefore, it is desired that the key to achieving success through effort in this life is also like that. In conventional terms, delusion is rootless and without support, like mirage water and a city of gandharvas. Wisdom is like the aspect of reality that can perform functions. However, in ultimate terms, both are naturally pure, and it is desired that they are not established apart from the state of being like the sky. The meaning of these two aspects of secret mantra, inner and outer, will be extensively explained when explaining the object to be grasped, so it will not be explained here, and it is sufficient to not elaborate. The third common topic, which is directly related to the meaning of the tantra, is the determination of the nature of meaning, which is divided into three: establishing the common relationship, determining the necessary relationship, and identifying the meaning of the tantra. The first has five parts. First, refuting the wrong conceptions about philosophical systems in general: Some ordinary individuals say that the so-called outer and inner philosophical systems are created by deceitful renunciants and brahmins for the sake of making a living, and they do not see that there is any real meaning. They experience happiness and suffering in the same way as others, and they cannot prevent death and decay. Although they say that this is the path to liberation, it cannot be pointed out, and past and future lives and the law of karma are not objects that can be seen with the eye, because there is no basis for them. So what is the use of the philosophical systems that teach these things? One should not look at it that way, because philosophical systems are also truly present for you ordinary individuals. In this way, desiring the law of karma is the same as the fact that in the world, the results of benefiting or harming kind people such as parents appear in this life. Just as you consider the words of your ancestors to be authoritative, the two are the same. Just as you practice the path based on vows and precepts, you also practice being a virtuous person mainly through oaths and vows, and the two are the same. Just as some children remember their past lives, the future life also exists, and the two are the same. And when someone dies,
Chinese
如同出生在有争论的地方并进行预言一样，与存在解脱之地相同。对于自己不理解的事情，依赖于论师的教证等等世间习俗，也有诸多与宗派和方式相同的理由。因此，不应诽谤持有解脱和行善之宗义的论典。世间宗教中所说的行善和正法等成就，与成就解脱意义相同。如大学者龙树在《中论》中说：善用人道法，往生天界路不远；善用天道法，次第可得证解脱。如是。第二，驳斥对佛教宗义的邪见。外道们说：未经我们四吠陀自然产生，诽谤显示自我的真实性，因为是后来突然出现的。与我们的宗义不符，所以你们的导师不是量士夫，他所说的法也不可信。对于这种不成立的相似邪见，以三种权威来证明其在相似中也是正确的。第一，预言的权威。在你们自己的古老经文中说：如同乌昙婆罗花一样，在胜者之道上，天人和人类的导师，一切智者，将从婆罗门或刹帝利种姓中出现在世间。入胎时，梦见六牙白象，面部覆盖着金网，一种像水晶般头部红色卷曲的生物从母亲的右侧进入。出生时，也将以相好庄严。如果他不舍弃世俗，将成为转轮王。如果他舍弃世俗，将成为天人和人类的导师，一切智者。如预言一样，我们的导师已经出现。作为人的证据是：释迦牟尼佛诞生时，黑色的仙人从雪山带着侄子弥施达多一起来，看了相后说：这
English
Just as being born in a place of contention and prophesying, it is the same as having a place of liberation. For things that one does not understand, relying on the teachings of scholars and so on, even worldly customs, there are many reasons that are similar to tenets and ways. Therefore, one should not denigrate the scriptures that hold the tenets of liberation and accomplishing good. The accomplishments of goodness and Dharma, etc., as they arise from worldly religions, are the same in meaning as accomplishing liberation. As the great teacher Nagarjuna said in the Madhyamaka: 'If one practices human Dharma well, the path to the realm of the gods is not far. If one practices the Dharma of the gods well, one will gradually attain liberation.' Thus it is. Secondly, refuting the wrong conceptions about the Buddhist tenets. The outsiders say: 'Without our four Vedas, it arises naturally, slandering the one who shows the reality of the self, because it appeared suddenly later. It does not agree with our tenets, so your teacher is not a valid person, and the Dharma he taught is not reliable.' To this wrong conception that does not establish similarity, it is proven that it is also correct in similarity by the three authorities. First, the authority of prophecy: In your own ancient scriptures, it says: 'Like the Udumbara flower, on the path of the Victorious One, the teacher of gods and humans, the all-knowing one, will appear in the world from the Brahmin or Kshatriya caste. When entering the womb, a dream will occur to the mother of an elephant with six white tusks, a face covered with a golden net, and a creature like crystal with a red head coiled, entering from the mother's right side. When he is born, he will also be adorned with marks and signs. If he does not renounce, he will become a universal monarch. If he renounces, he will become the teacher of gods and humans, the all-knowing one.' As the prophecy says, our teacher has appeared. As evidence of the person: When Shakyamuni Buddha was born, a black sage from the snowy mountains came with his nephew Meshyadatta, and after looking at the signs, said: 'This'
Chinese
说：所有论师都心生迷惑，争论之时转轮王不会出现，这一定是佛陀薄伽梵。在苦行和转法轮等场合，婆罗门、仙人、国王等种姓，以及具足功德、威力、方位和光辉者，都顶礼并恭敬侍奉。土地女神作证，魔等具有威力和光辉的天神、龙、夜叉、乾闼婆等能活到劫末者，都供养并为一切智者灌顶。还有经文关联的证据，你们的《吠陀经》中说：凡是伪装成人的众生，为了完全清净，通过智慧、禅定、等持三摩地和身体的梵行，使人完全清净而解脱。我们分别说部最初的观点也是为了使人完全清净，通过智慧、禅定及其助伴戒律来成就解脱，经文的意义关联成立且相同，因此值得信赖。你们的经书中认为人是常恒的，而我们认为人是无常的等等，虽然有些不同，但没有过失。你们自己的观点也有常断等互相不一致之处。例如檀香和芒果等稍微不同，但都是树木。又如遍入天的经书中说：唯名超胜，舍弃有和无的分别，必定从生和灭中解脱，那称为财神之子。我们圆满的中观宗的观点是：没有断灭，没有常恒，没有止息，没有生起，不是异体，不是一体。因此，由于内涵一致，佛陀是一切智者，他所教导的法也是圆满的，与你们一致，因此不应诽谤。第三，特别驳斥对大乘的邪见，小乘部派的
English
said: All the logicians are confused, and the wheel-turning king will not appear at the time of debate. This must be the Buddha Bhagavan. Even in the occasions of practicing austerities and turning the wheel of Dharma, Brahmins, hermits, kings, and other castes, as well as those who possess virtues, powers, directions, and perfect splendor, bowed and served with reverence. The earth goddess testified, and gods, nagas, yakshas, gandharvas, and others with great power and splendor, who can live until the end of the kalpa, worshiped and empowered the all-knowing one. There is also evidence related to the scriptures. Your Vedas say: "Whatever being is born disguised as a person, for the sake of complete purification, through wisdom, meditation, samadhi of equipoise, and the brahmacharya of the body, makes the person completely pure and liberated." Our first view of the Vaibhashika school is also for the sake of making the person completely pure, achieving liberation through wisdom, meditation, and its companion, discipline. The meaning of the scriptures is related and the same, so it is trustworthy. Although there are some differences, such as your scriptures considering the person to be permanent and us considering the person to be impermanent, there is no fault. Your own views also have inconsistencies such as permanence and annihilation. For example, sandalwood and mango are slightly different, but they are both trees. Moreover, the scriptures of Vishnu say: "Transcending mere names, abandoning the distinctions of existence and non-existence, surely liberated from birth and death, that is called the son of the god of wealth." Our perfect Madhyamaka view is: "There is no annihilation, no permanence, no cessation, no arising, not different entities, not the same entity." Therefore, since the inner meaning is consistent, the Buddha is all-knowing, and the Dharma he taught is also perfect, consistent with you, so it should not be slandered. Third, especially refuting the wrong views on the Mahayana, the Hinayana schools