English
The classes, vows, offerings, mantras, samadhi, activities, and sadhana, all paths are gathered within the ten objects of the tantra, and it shows that mantra and mudra are gathered into one. Thus, these various classifications and collections also emphasize the main topic of discussion in each case, and if explained properly by showing others as branches of it, then in any case, it can universally explain all the paths of secret mantra, so there is no difference. Secondly, regarding the meaning of the occasion, it is more comfortable to explain according to the extensive classification method of one's own tradition, and it can be explained as the form of eleven objects of the tantra or eleven trainings. That is, the view of suchness, the unwavering samadhi, and the practice of abandoning, these three, and the arrangement of the mandala, the gradual entry into empowerment, and the inviolable vows, these three, and the practice of pursuing meaning, the offering of the dwelling place, and the activity of play, these three, plus the death mudra and the repetition of mantra, are placed equal to the number of eleven bhumis. Explaining these separately, the first is the view: As it is said, "The same cause and the form of letters, blessing and manifestation, with four discriminations, all are perfectly enlightened great king," etc. The view of pure equality is the precursor to all the paths of highest yoga tantra, and all other trainings must follow it, so the view itself is very important, so it is explained in a little more detail, divided into essence, classification, the way to practice it, and necessity, these four. First, it is divided into two types: common general explanation and uncommon specific explanation. First, derived from the word Drishti (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), it is called view, which is the wisdom that cuts off the superimposition on the object to be measured and firmly grasps it. Regarding this, also due to the difference in wisdom, from the way of whether or not the object is truly determined, it abides in various stages of worldly and transworldly views. As this tantra says: Non-realization and inverted realization, partial realization and true non-realization, taming intention and secret, and the meanings of self-secret, etc., are all expressed by words that rely on letters, sounds, and collections of names, revealing meaning hidden from within, residing in the mind of the vajra master. As it is said, this appearance
Chinese
从仅仅执着于真实的我与法，未涉足其他宗派论证的世俗凡夫开始，直至将显有寂灭大平等自性之基的坛城如实安立，这之间存在着越来越殊胜的，吉祥秘密心髓的宗派之见。第二，一切见解之顶峰，一切宗派之究竟，一切道之运载，此无上乘之不共见解是，确信显有寂灭大平等的智慧。所谓见解，是指将应确立之义，安立为具有决定的行相，因此主要应安立于后得的定解。虽然像见道等同于等持，以智慧和明智来命名，而不常说是见解。然而，从见到真实义的角度来说，安立为见解之名也没有相违之处。然而，圣者等持之时，观见法界之方式是各自自己所能证悟的，是超越言语分别之境。虽然从等持中获得明相的方式，能有力地引导后得的定解。如经中所说：恒常利益众生之最胜义。等等。同样，从后得的定解中，安立地的差别和圣者们的真实见解。此处，凭借着有力的时轮智慧迁转和特殊道的串习，安住于双运离戏大平等的意义中。并且，以其力量在后得中确信显有寂灭大平等，这是密咒的不共见解。因为对于二谛之义具有特殊的定解，是依靠事物本身的力量而成立的。第二，分类方面。如宁玛派的续部中所广为人知的那样，有法相之见、法性之见、自证之见三种。这三种不仅是此处，也是一切见解的遍及之处。因为它们是具有名言之境、具有胜义之境、以及确信二谛无别的境之名称。然而，此处的这三种是以不共的方式存在的。其中，法相之见是指器情世间，所依能依的身与智慧的坛
English
From the ordinary worldlings who merely cling to the truth of self and phenomena, without engaging in other philosophical arguments, up to the establishment of the great equality of appearance and existence, the mandala of the basis of nature, as it is, there exists the increasingly superior view of the glorious secret essence. Secondly, the pinnacle of all views, the ultimate of all tenets, the vehicle of all paths, the uncommon view of this unsurpassed vehicle is the wisdom that ascertains the great equality of appearance and existence. The term "view" refers to establishing the meaning to be established as having a definite aspect, so it should mainly be placed on the subsequent certainty. Although things like the path of seeing are equated with samadhi and named with wisdom and knowledge, they are not often referred to as views. However, from the perspective of seeing the true meaning, there is no contradiction in naming it a view. However, in the case of the samadhi of the noble ones, the way of seeing the Dharmadhatu is to be realized by each individual and is beyond the realm of words and concepts. Although the way of obtaining clarity in samadhi powerfully leads to subsequent certainty, as it is said in the scriptures: "The supreme meaning of constantly benefiting beings." Similarly, from the subsequent certainty, the distinction of the grounds and the true view of the noble ones are established. Here, through the power of the Kalachakra wisdom transference and the habituation of the special path, one abides in the meaning of the great equality of non-proliferation of union. And, by its power, in the post-meditation state, the certainty of the great equality of appearance and existence is the uncommon view of mantra. Because it has a special certainty about the meaning of the two truths, it is established by the power of things themselves. Secondly, in terms of classification, as it is widely known in the Nyingma tantras, there are three types of views: the view of characteristics, the view of nature, and the view of self-awareness. These three are not only here but also pervasive of all views. Because they are the names of the realm of conventional expression, the realm of ultimate meaning, and the realm of certainty of the non-duality of the two truths. However, these three in this context exist in an uncommon way. Among them, the view of characteristics refers to the vessel and content, the dependent and the supported, the body and the wisdom of the man
Chinese
观为广大清净之坛城，法性之见，观一切法无别平等广大，殊胜之谛，彼等平等二者无别，各自以自智证悟广大法身，是为自智见之见。三者以理证成彼之理，经中成立密咒之见超胜之理，尤其成立殊胜密咒之见甚深之理。初者，若问显密之见有无差别？仅于衡量法界离戏之定立无有差别，然于法界见相之有境有差别，见乃从有境之角度安立，故差别极大。若彼见所应定立之境法界，非为如是唯一，则诸法之如是性应有不同种类，且显宗之道应未见如是性，又因须以理成立胜过四边戏论之戏论，故诸智者皆一致主张显密之道，于现见法性上，要点相同。若谓见之境相同，故成立见超胜，则极为成立，如云：义一亦不迷，方便多无难，利根所摄持，密咒胜殊胜。如是，以智慧不迷乱之差别，及迅速见实相之方便差别多二者超胜，依此，道易且速，故无难，且依仗之补特伽罗，唯由相续之乘调伏之有情中，乃是利根者之行境，故超胜。譬如，遥远之一物，以眼明与不明观之，则有见之好坏差别，如何显宗较之密咒，于入定中获得明相之方式，及于出定中生起定解之方式二者超胜耶？初者，显宗道中，法界乃依随分别，以意识修习，并积聚广大资粮，需于极长时日方能现证者，于此，则于自心性上，以离于分别，直接赤裸体验之方式证悟之
English
It is to view as a great pure mandala. The view of Dharmata is to view all dharmas as inseparable and greatly equal. The ultimate truth is that the two equalities are inseparable, and one's own wisdom realizes the great Dharmakaya separately. This is the view of self-awareness. Thirdly, to prove its method with reason, the sutras establish the view of mantra as superior, and especially establish the profound view of the superior mantra. Firstly, if asked whether there is a difference between the views of sutra and mantra, there is no difference in merely establishing the object of measurement, the Dharmadhatu, as free from elaboration. However, there is a difference in the object-possessor of the way of seeing the Dharmadhatu. Since the view is established from the perspective of the object-possessor, the difference is very great. If the object to be established by the view, the Dharmadhatu, is not the same, then the suchness of all dharmas would have to be of different kinds, and the path of the sutras would not have seen the suchness. Moreover, since it is necessary to establish with reason the elaboration that surpasses the four extremes, all the wise and accomplished ones agree that the key point of the path of sutra and mantra is the direct seeing of Dharmata. If it is thought that the view is superior because the object of the view is the same, then it is indeed established, as it says: 'Though the meaning is one, there is no confusion, many methods, no difficulty, and controlled by sharp faculties, the vehicle of mantra is especially superior.' Thus, it is superior due to the difference of not being confused by wisdom and the difference of having many methods for quickly seeing the reality. Based on this, the path is easy and quick, so there is no difficulty. Moreover, the basis of the individual is the object of practice for those who have become sharp faculties among those to be tamed only by the vehicle of cause, so it is especially superior. For example, just as looking at a distant object with clear and unclear eyes has a difference in the quality of seeing, how is mantra superior to sutra in terms of how to obtain clear appearance in meditative equipoise and how to generate certainty in post-meditation? Firstly, in the path of sutra, the Dharmadhatu is meditated upon based on inference and with mental speculation, and it is to be realized manifestly after a very long time with the accumulation of vast collections. Here, it is realized on one's own mind without mental speculation, in the manner of directly and nakedly experiencing it.
Chinese
也是如此。也就是通过灌顶成熟，以及具有诀窍的特殊力量而获得对实相的明朗显现时，就像通过眼药等调合物清楚地看到遥远的物体，或者精通解开幻轮的关键而解开秘密绳索等一样。同样，以经部的道，通过心识思辨来修行的要点，最终也归于真俗二谛无别，但对于初学者来说，很难确定和体验真俗二谛双运平等，因此主要执着于从各个方面遮止的空性。而在密法中，则是直接展示双运光明智慧的自性。如时轮中所说：按照有意义的说法者的意愿，三有并非由微细和粗大的微尘和识构成，而是仅仅成立无能取所取的识，这是唯识宗的观点。但如果进行分析，微尘和识本身也同样不成立。佛陀的智慧不住于任何法，那就是中道。这段话是指佛陀们所教导的内容。那些与不变的喜乐分离，不具备这种喜乐的人们，仅仅将空性铭记于心，并观空性，无法脱离一切对境。因此，最重要的是，时轮经中说：不变化的，与生俱来的身体的喜乐，身体的本性，不是由身体产生的，这些都在密宗中被阐述。如是所说，赤裸裸地体验乐空或法界智双运的意义，就是以在禅定中获得明朗显现的方式成为圣者。第二，像这样体验乐空或法界智双运时，一切法的实相，法性自性清净的法界，在觉性方面，是身和智慧的自性，无离无合，任运成就。实相成立为显空双运，并且显现的也不存在于不净的状态中，因此，实相在光明的状态中，自显为身和智慧。其无量差别，超越恒河沙数的佛法，都具备。不仅在密法中，也在共同的大乘
English
It is also like that. That is, when one matures through empowerment and gains a clear appearance of reality through the power of possessing special key points of the instructions, it is like clearly seeing distant objects through the combination of eye medicine, or like unraveling a secret rope by mastering the key to cutting the illusion wheel. Similarly, the key point of meditating with mental discernment through the path of the Sutras also ultimately leads to the inseparability of the two truths, but for beginners, it is difficult to ascertain and experience the equality of the union of the two truths, so the emphasis is mainly on clinging to emptiness by blocking all extremes separately. In the Mantras, the self-nature of the union of luminosity and wisdom is directly shown. As it is said in the Kalachakra: According to the wishes of meaningful speakers, the three realms are not composed of subtle and coarse particles and consciousness, but only the consciousness of non-apprehension and non-perception is established, which is the view of the Mind-Only school. But if analyzed, neither particles nor consciousness themselves are established. The wisdom of the Buddha does not abide in any dharma, that is the Middle Way. This passage refers to what the Buddhas teach. Those who are separated from unchanging bliss and do not possess it, only keep emptiness in mind and view emptiness, unable to separate from all objects. Therefore, most importantly, the Kalachakra says: The unchanging, innate bliss of the body, the nature of the body, not born from the body, these are explained in the Mantrayana. As it is said, experiencing the meaning of bliss-emptiness or the union of Dharmadhatu and wisdom nakedly is to become a noble one by gaining clear appearance in meditation. Secondly, when experiencing bliss-emptiness or the union of Dharmadhatu and wisdom in this way, the reality of all dharmas, the Dharmadhatu, which is the self-nature of the purity of Dharmata, is spontaneously accomplished in the aspect of awareness as the nature of body and wisdom, inseparable and unmixed. Reality is established as the union of appearance and emptiness, and since impure appearances do not exist in reality, reality self-appears as body and wisdom in the state of luminosity. Its immeasurable distinctions, surpassing the number of grains of sand in the Ganges, are endowed with the Buddha's teachings. Not only in the Mantras, but also in the common Mahayana.