English
It is said that distinguishing views is the tradition of the Nyingma school, while our own school does not make distinctions. Among the three distinctions of views in the Early Nyingma school, there is no difference from the perspective of the view of Dharmata, because the view of Tantra also does not acknowledge being free from the extremes of elaboration. If one clings to inherent existence, then the correct path, etc., are not reasonable, as it is said in the Root Wisdom: "If the path has inherent existence, then meditation will not be reasonable." Because of this, all the teachings of the common vehicle are the same in equality, and the view of selflessness is also included in the reasoning of the same cause, so all the key instructions for establishing the view of Sutra and Tantra are complete here. The emptiness of the three doors of liberation is the common view of both Sutra and Tantra, so it is necessary to understand its general meaning. The Root Tantra says: "Free from one and many, without beginning or middle, is suchness. Even the Buddhas do not see it, self-arisen wisdom, without a place." Considering this, Sakya Pandita said: "If there is a view superior to the freedom from elaboration of the Perfection of Wisdom, then that view will become elaborate. If it is free from elaboration, then there is no difference." If it is not like that, but understood according to the literal meaning, then meditation will become afflicted, and behavior will become a downfall. It is necessary to acknowledge the meaning of translating and expressing these four lines. There is a great difference from the perspective of the view of phenomena and the view of self-awareness. Because in the supreme, unsurpassed Madhyamaka system of the causal philosophical vehicle, all phenomena that appear in conventional truth are regarded as merely dependently originated illusions without inherent existence, and are not explained as pure deities. However, in this supreme path of skillful means of the resultant Vajrayana, all containers and contents are regarded as naturally abiding as deities and palaces. And they are considered to be the pure manifestations or expressions of self-aware great bliss, inseparable from the Dharmadhatu. In this Tantra, it says: "The limbs of the Vajra Mandala are known as the five complete Buddhas." And in the Guhyasamaja Tantra, it says: "In short, the five aggregates are known as the five Buddhas." Viewing deities as something to be created is considered ignorance in this path, so the meaning is that awareness and wisdom are self-manifest, spontaneously accomplished from the beginning. As it is said: Vajra
Chinese
对于木制面具等，形象完全圆满，以及布和颜料等的形象完全圆满，进行加持，降下智慧，说这是神并进行供养等。如果像这样是人为制造的，那么，为何不对本来就是佛的蕴等进行供养呢？这是因为在新旧续部无数经典中所说的缘故。幻化道次第的印度论典中说：无上乘中，究竟上无有差别，世俗上对一切，执着于清净与不清净。方便大乘，清净和痛苦，世俗上也没有差别，只是见解有高低而已。这样说的。如果将显现的基础衡量为空性，则不会超出离戏的范围，但由于基础显现清净的世俗无量显现的原因，认为基础本身就是具足一切殊胜的空性等等，已经非常广了，足够了。总之，通过这个可以知道，《莲花顶续》中说：无垢法界之自性，具足三身智慧之基础，何时清净之时，自显光明现前，相似于此而作为道，真实宣说为果乘。这样说，因此在各大续部中，将果三身作为道，在修持二次第时，如果解释法身作为道的 শুন্যতা（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）咒语的意义，那么，境空性与有境大乐智慧二者，永远不分离，如金刚般结合，这本身就是基果一切时处自性清净无别的意义，这是印度和西藏所有智者成就者共同认可的。有些人说：有法之见解不是见解，因为如果是见解，就必须是离戏的。这样说。对此应当解释说：如果所谓的戏论是指以分别念臆测的事物和相，那么，对轮回涅槃诸法进行增益和损减的戏论，已经通过四种理证断除了，因此这里也不承认有与量相违背的戏论，而仅仅是显现的道，是不应该遮止的。还有，像这样必须确定心的实有之心的自性为无实的智慧，续部中说：依靠实有之自性，无实之智慧。
English
For wooden masks and the like, the image is completely perfect, and for images of cloth and colors and the like, blessings are bestowed, wisdom is descended, and it is said that they are gods and offerings are made. If it is artificial like this, then why not make offerings to the aggregates and so on, which are originally Buddhas? This is because it is said in countless sutras of the new and old traditions. In the Indian treatise on the stages of illusory transformation, it says: In the unsurpassed vehicle, ultimately there is no difference, and conventionally, everything is held to be both pure and impure. The great vehicle of means, purity and suffering, are also no different conventionally, only the views are higher or lower. That's what it says. If the basis of appearance is measured as emptiness, it will not go beyond freedom from elaboration, but because of the reason for the vast appearance of the pure conventional basis appearance, it is thought that the basis itself is the emptiness that possesses all kinds of excellence, etc., which is very extensive and sufficient. In short, it can be known through this that the Padma Tsemö says: The nature of the stainless realm, with the basis of the three bodies of wisdom, when it is pure, self-luminous manifestation appears, and similar to this is taken as the path, and it is truly said to be the fruition vehicle. It is said that, therefore, in the great tantras, the three bodies of fruition are taken as the path, and when practicing the two stages, if the meaning of the mantra of shunyata (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is explained as the dharmakaya as the path, then the object emptiness and the subject great bliss wisdom are never separated, like a vajra combined, this itself is the meaning of the basis and fruit at all times and places, naturally pure and without difference, which is recognized by all the wise and accomplished ones of India and Tibet. Some say: The view of the subject is not a view, because if it is a view, it must be free from elaboration. That's what they say. It should be explained that if the so-called elaboration refers to the objects and signs conceived by the mind, then the elaboration of adding or subtracting to the dharmas of samsara and nirvana has been cut off by the four proofs, so here we do not admit that there is elaboration that contradicts the valid measure, and the paths of mere appearance are not to be prevented. Also, in this way, it is necessary to determine the nature of the real mind as the wisdom of the unreal, as the tantra says: Relying on the nature of the real, the wisdom of the unreal.
Chinese
如是说“光明”。如所说，若未触及所考察之事物，则不执着彼之无事物。如是，以见解智慧，须于有法之见解上，断除与二谛相违之戏论。未见于有法之外，另有寻觅意义与断除戏论之处。因此，若能确定此有法世俗之显现，于一与异皆不可执取，则以远离二谛差别之大中观行之，故彼亦无常断之名。依汝之见，若于非胜义之世俗名言量所成立之上，安立业果之行相，则世俗显现之空反面与胜义相离，故常法实已安住于意义之上。如是，若于非世俗之胜义量所获得之空性单单无遮上，安立离戏之见解，则胜义空性之显现反面与断灭相离，故断灭实已安住于意义之上。是故，彼此二者皆无破除二者之能力，故是同时承认常断二者。因此，不应对吾等单独加以责难。若有于某一共同之乘执着，并与彼相违之分别，于不共同之密咒甚深见修行，以未证悟与邪执等而反驳者，则应作答辩，然此处不合时宜。且一般而言，若无特殊必要，以分别之语与金刚之语争辩，则会产生隐秘宣扬等过失。如《心要庄严》云：“于喧嚣中秘密之，法与火尽诸有情，与金刚语作争辩，咒师失坏誓句故，勤彼一切皆莫为。”故暂且舍置。以上已粗略宣说了知地基之体性，包含见解宗派。现在宣说第二缘起之体性，即禅定。其中，禅修之理由与所修之事物二者。首先，如是说：“了悟诸法自性无，即能自在为禅定。”又如经中云：“以心平等安住，如实见。”如是说，证悟
English
It is said, "Luminosity." As it is said, if one does not touch the object of investigation, then one does not grasp its non-object. Thus, with the wisdom of view, one must sever all elaborations that contradict the two truths on the basis of viewing the subject. It is not seen that there is a place to seek meaning and sever elaborations other than the subject. Therefore, if one is certain that this appearance of the conventional subject, which is without inherent existence, cannot be grasped as either one or different, then one proceeds with the great Madhyamaka that is free from asserting a difference between the two truths, and therefore it does not even have the name of permanence or annihilation. According to your view, if one establishes the arrangement of cause and effect on the basis of the conventional, which is not ultimate and is established by valid cognition, then the emptiness aspect of conventional appearance is separate from the ultimate, and therefore permanence is already established in meaning. Similarly, if one establishes the view free from elaboration on the mere negation of emptiness, which is not conventional and is found by ultimate valid cognition, then the appearance aspect of ultimate emptiness is separate from annihilation, and therefore annihilation is already established in meaning. Therefore, since neither of the two has the ability to eliminate the other, both permanence and annihilation are asserted simultaneously. Therefore, one should not speak of blaming only us. If there are those who cling to one common vehicle and contradict the distinctions from it, and who refute the profound view and practice of mantra, which is uncommon, with non-realization and wrong conceptions, then answers should be given, but this is not the appropriate time here. And in general, if one argues with vajra words against words of reasoning without special need, then faults such as secret proclamation will occur. As it is said in the Ornament of the Essence, "In the midst of commotion, secret, Dharma and fire, all sentient beings, Arguing with vajra words, The mantra practitioner breaks vows, Therefore, do not strive to do all that." Therefore, let it be temporarily abandoned. Up to that point, the characteristics of knowing the ground, including the view and tenets, have been roughly explained. Now, the second characteristic of the arising of conditions, which is meditation, will be explained. Among them, the reason for meditating on it and the object to be meditated on, the first is as it is said, "Realizing that things are non-things in themselves, is meditation that controls power." And also in the sutra, "By placing the mind equally, one will see what is truly as it is." As it is said, realization.
Chinese
为了获得自主，必须修习止观禅定。第二是清净死亡、中阴、投生三者的有漏五道：大空性瑜伽，大悲幻化，一印，有相印，聚团会供瑜伽。对此，有信解修和决定圆满修两种，如果像后者那样修习，则前者逐渐熟练，进入后者，最终循序渐进地修习。无论如何，首先是：谁以平等安住调伏如醉象之心？如《入行论》中所示，应如调伏大象般调伏自心。如以闹市和饰品调伏疯象一般，在闻思之时，以理证等方式将所见之义置于总相之上，并通过口诀之道的直接指示，将一切置于总相之上，通过这两种方式中的任何一种，将法性安住于如是之性中，这被称为无分别智。第二，大悲幻化瑜伽是：无根之自性心，是诸法之根本。因此，从大空性如是之性中，所有涌现的念头都应修习为无实如幻。即，轮回诸法皆为邪念幻化，缘起幻化，觉性幻化，涅槃诸法皆为方便幻化，手印幻化，智慧幻化六种自性。了知之后，对未能如是了悟的如幻众生，修习如幻般遍布虚空的大悲心。此外，通过翻译“མ་ན་”一词的含义，也指空性大悲无别，即大觉性之咒等含义。第三，一印瑜伽是：心性为文字之自性，文字如意宝云，应修习殊胜文字，从方便生出方便，方便不可思议。如是所说之义，即是将上述所说的空性大悲显空真谛无别的自性，观想为心性白色阿字，这是微细的字，观想其为手印，粗大的是修习本尊身。