Chinese
颠倒执着的烦恼，以及身体不由自主的欲望是身体的漏，感受不由自主的苦乐是界的漏，业力不由自主地取身是生处的漏。其中，烦恼的执着是主要的，因为它能使轮回中漏的因的种子生长。其余三个是奴仆，因为仅凭它们无法束缚于轮回。第二，一般而言，有无漏和还灭的四句：没有漏而有还灭的道是小乘的究竟果位，获得阿罗汉果位的人。进入密咒乘后安住于资粮道或加行道的人也是如此。《金刚顶经》中说：‘乃至未获八地前，彼时仍为下乘所怖。’第二，既有漏又有还灭的道是资粮道和加行道的四种行相。《道次第》中说：‘因此四道有漏有还灭。’第三，有漏但没有还灭的道是加行道的暖位、顶位、忍位、世第一位，因为修行的时间有定数，是直接趋入无漏的无间道。《道次第》中说：‘以无间而趋入。’第四，既没有漏也没有还灭的道是四种持明。《道次第》中说：‘一切漏尽的大族，无论如何修持也不会退转。’第二，关于顿悟道，通过必要、体性、分类来确定。第一，是为了让根器最上者迅速获得果位。第二，是使证悟和修习一次性达到究竟。第三，如前所述，从三个特征来说，第一是见，彻底证悟一切法的实相无别，远离所量、因明等名相。《道次第》中说：‘远离法与有法，轮回涅槃自共无别，不二金刚胜妙心。’第二是禅定，分为有相和无相两种。第一种是不依赖仪轨的支分，瞬间圆满生起，并且清晰明了。《广大论》中说：‘瞬间身明光芒耀，念诵心要轮中现。’第二种是，上师说：‘于大明点之自性中，观想……’
English
The afflictions of inverted clinging, and the desire for a body without autonomy are the outflows of the body; experiencing involuntary pleasure and pain are the outflows of the realm; taking a body involuntarily by the power of karma is the outflow of the place of birth. Among these, the clinging to afflictions is the main one, because it causes the seeds of the cause of outflows in samsara to grow. The other three are servants, because they alone cannot bind one to samsara. Second, in general, there are four possibilities regarding the presence or absence of outflows and reversal: The path that is without outflows but has reversal is the ultimate result of the Lesser Vehicle, the attainment of Arhatship. It is also the case for someone who has entered the Mantra Vehicle and is abiding in any of the Accumulation Paths. The Root Diamond Peak Tantra says: 'As long as the eighth ground is not attained, one is afraid of the lower vehicle.' Second, the path that has both outflows and reversal is the four aspects of the Accumulation and Preparation Paths. The Stages of the Path says: 'Therefore, the four paths have outflows and reversal.' Third, the path that has outflows but no reversal is the Heat, Peak, Forbearance, and Supreme Worldly stages of the Preparation Path, because the time of practice is fixed, and it is the Uninterrupted Path that directly approaches the outflowless. The Stages of the Path says: 'Approaching without interruption.' Fourth, the path that has neither outflows nor reversal is the four Vidyadharas. The Stages of the Path says: 'The great family that has exhausted all outflows, no matter how it is practiced, will not regress.' Second, regarding the path of sudden liberation, it is determined by necessity, essence, and classification. First, it is for the sake of the most superior faculties quickly attaining the result. Second, it is to bring realization and practice to completion in one decisive moment. Third, as before, from the three characteristics, the first is the view: completely realizing the reality of all phenomena as inseparable and decisive, empty of terms such as the measurable and reasoning. The Stages of the Path says: 'Separated from phenomena and entities, samsara and nirvana are inseparable in their own and common aspects, the indivisible vajra is the supreme mind.' Second is samadhi, which is divided into two types: with signs and without signs. The first is to generate instantaneously and completely, without relying on the limbs of the ritual, and it is clear. The Extensive One says: 'In an instant, the body is clear and blazing with light, reciting the essence, it appears in the wheel.' The second is, the Lama says: 'In the nature of the great bindu, visualize...'
Chinese
三身圆满于一时，如是说。第三是果：属于四种持明者的智慧，显现为一决断。此中说到：安住于平等誓言，将获得平等大圆满。如是说。第二，关于方便道，有“窍诀上与下的门”，因此有两种：次第的是上门，顿悟的是下门。第一是：依赖于六轮，进行吹、提、持、降等，以拙火智慧之火和明点菩提心燃滴的结合，在四轮中次第生起乐的智慧，因此是上门。如《大海》中所说：三轮二脉命根三等。修习的果是：实际上获得了对风心的控制，因此可以修习下门。间接的果与下门相同。第二是：依赖于空行和密处，以降、持、转、散等口诀，使乐空无二的智慧顿悟地体验。此中说到：从女神到“缓和金刚舌的提取”之间。果是前文的延续：空行母光明炽燃等。第三，有自利成就和利他事业。第一，有获得的方式、意义、种类。第一，有共同乘和殊胜的获得方式。第一是：此中说到：然后十地次第生起，获得无上菩提正等觉。如是说。第二，有真实和破斥争论。第一是：那么，如实地显现了基础，没有断除和获得，在身和智慧的坛城中，自显现是究竟的法。如是，此中说到：稀有奇妙的法，不是从他处而来，而是依赖于方便的智慧，在那样的状态中产生。以及《三摩地眼灯自释》中说：实际上，自证觉性成熟为如来藏，就是获得佛果。如是说。破斥争论是：有些人认为，密咒道是方便快捷的方便差别，但在究竟的果上没有差别。如《三类灯》中所说：意义相同而不迷惑，方法多而无困难
English
The three Kayas are perfected at once, so it is said. The third is the result: the wisdom belonging to the four Vidyadharas, manifested as a single decisive realization. In this, it says: If you abide in the equal Samaya, you will attain the great equal perfection. So it is said. Second, regarding the path of means, there are "the doors of the upper and lower instructions," thus there are two: the gradual one is the upper door, and the sudden one is the lower door. The first is: relying on the six chakras, performing blowing, raising, holding, descending, etc., through the union of the fire of Tummo wisdom and the burning and dripping of the Bodhicitta essence, gradually generating the wisdom of bliss in the four chakras, therefore it is the upper door. As stated in the Ocean: Three wheels, two channels, three life-forces, etc. The result of meditation is: actually gaining control over the wind-mind, therefore it is possible to practice the lower door. The indirect result is the same as the lower door. The second is: relying on the Dakini and the secret place, with the instructions of descending, holding, turning, scattering, etc., the wisdom of non-duality of bliss and emptiness is experienced suddenly. In this, it says: From the goddess to "the extraction of the gentle Vajra tongue." The result is a continuation of the previous: Dakinis, clear and blazing, etc. Third, there is the accomplishment of self-benefit and the activity of benefiting others. First, there are the ways of obtaining, the meaning, and the types. First, there are the common vehicle and the supreme way of obtaining. The first is: In this, it says: Then the ten Bhumis gradually arise, and perfect enlightenment is attained. So it is said. Second, there is the actual and the refutation of disputes. The first is: Then, as the basis is manifested as it is, there is no abandonment or attainment, and in the mandala of body and wisdom, self-appearance is the ultimate Dharma. Thus, in this, it says: Wonderful and miraculous Dharma, it does not come from elsewhere, but it is the wisdom that relies on means, and it arises in that state. And in the auto-commentary of the Lamp for the Eyes of Samadhi, it says: In reality, the maturation of self-awareness into Suchness is the attainment of the fruit of Buddhahood. So it is said. The refutation of disputes is: Some say that the secret mantra path is a distinction of easy and quick means, but there is no difference in the ultimate result. As stated in the Three Kinds of Lamps: The meaning is the same without confusion, the methods are many without difficulty.
Chinese
并且，通过掌控诸根的锐利，在方便上，密咒尤其殊胜，他们这样说。为了驳斥它，从理性和圣言两方面来说，首先，就理性而言：那位于因的究竟果位，常住于普光之地的补特伽罗，是所立宗，不需进入密咒的无学道，因为你是已获得究竟果位的补特伽罗。如果承认，那么，那者，是所立宗，你是那者，因为你接受了究竟果位的灌顶，是需要成佛的补特伽罗。如《经庄严论》中所说：获得最后之意后，则授予大光明之灌顶。圣言也相违，如《方便网》中所说：超越普光之后，当转成莲花者时。以及《明灯论》中所说：你的究竟是普光，乃大方便乘之所依。等等，是其要点。此外，如同显密二者，在灌顶、识入、证悟、串习之道上有差别一样，在究竟的果位上也必须有差别，因为没有密咒的灌顶等因，获得密咒的究竟果位是不可能的，因为果随因行。又有些人说，因为果是从串习道的因缘所生，所以果会变成有为法吗？不是的，因为自己的心性本来就安住于身和智慧的坛城中，在道之执着清净的面上，它在那里显现，譬如云开日出的景象。那也是出自此论：智慧界之如是性，成为方便之手印。如是，则会变成有相，因为果显现为世俗身和智慧，如果这样说，则不成立，即使如此，它的自性也无法以任何方式把握，因此不会变成存在的相，而且它也不是不能成办事业，因为他显现的身和智慧二者也是自显现的缘故。以如幻般的事業来成办意义，在那时，自性也不会变成其他，因为是不作、无生灭，不离法身之故。如是，也出自此论：智慧嬉戏亦复增，胜者现前救护与，加
English
And, by mastering the sharpness of the senses, mantra is especially superior in means, they say. To refute that, from the two aspects of reason and scripture, first, in terms of reason: that person who abides in the ultimate result of the cause, in the realm of Samantaprabha, is the subject, it follows that they do not need to enter the path of no-more-learning of mantra, because you are a person who has already attained the ultimate result. If you accept that, then, that is the subject, it follows that you are that, because you have received the empowerment of the ultimate result and are a person who needs to attain Buddhahood. As it is said in the Ornament of the Sutras: After obtaining the final intention, the empowerment of great light is bestowed. Scripture also contradicts this, as it is said in the Net of Means: After passing beyond Samantaprabha, when one becomes a lotus-holder. And as it is said in the Lamp of Wisdom: Your ultimate is Samantaprabha, the abode of the great means vehicle. And so on, these are the key points. Furthermore, just as there are differences in the paths of empowerment, entering of knowledge, realization, and familiarization in the two, Sutra and Tantra, there must also be differences in the ultimate result, because it is impossible to attain the ultimate result of mantra without the cause of mantra empowerment, etc., because the result follows the cause. Again, some say that because the result arises from the causes and conditions of familiarizing with the path, will the result become conditioned? No, because one's own mind-essence naturally abides in the mandala of body and wisdom, and on the face of the purification of the clinging to the path, it appears there, like the appearance of the sun's mandala when the clouds clear. That is also from this very text: The thusness of the realm of wisdom, becomes the mudra of means. Thus, it would become characterized, because the result appears as conventional body and wisdom, if you say that, it is not established, even so, its essence cannot be grasped in any way, therefore it does not become a characteristic of existence, and it is not incapable of accomplishing purposes, because the two, the body and wisdom that appear to others, are also self-appearing. It accomplishes meaning through illusory activities, and at that time, the essence does not change into something else, because it is unconditioned, free from arising and ceasing, and does not move from the Dharmakaya. Thus, it is also from this very text: The play of wisdom also increases, the Victorious One appears, protector and, bless
Chinese
如海浪般的导师也是如此，凭借着行事能力的威光，幻化金刚坚固殊胜。（以上） 第二，意义是：诸佛以法身遍布，未曾动摇于一，却显现为各异的色身，因此是远离一的。所遍布的各异色身之自性，未曾动摇于法界，因此是远离多的。对于此，两者和非两者的边也不存在，因为一和多未成立，所以遮止了它的边。除此之外，即使是佛也无法见到，因为超越了能见和所见的境地。因此，证悟是无有境和有境，而是自明的。如是，在此（经文）中也说：远离一和多，无有边和中，即是如是性。即使是佛也无法见到，是自生智慧，无有处所显现。（以上） 第三，分类有：名称的分类、体性的分类、地的分类。（以上） 第一是：在《道次第》中说：不共的胜者名称数量，如来、如是逝者，薄伽梵、佛陀，以及喜庆等，不可思议。（以上） 第二，有共同的和殊胜的。（以上） 第一，有所依和能依两种。第一是：三身，在此（经文）中说：法身无量不可说，报身无尽珍宝藏，化身百千不可思议。（以上） 第二是：四智，在《经庄严论》中说：如镜智不动摇，其余三智依于彼，平等性智和妙观察智，成所作智唯是。（以上） 第二，有显现为不杂的分类，和无别任运成就的体性。（以上） 第一，有广、中、略三种。第一，广的是：身、语、意、功德、事业五者，每一个都不可思议。其中，身是：在此（经文）中说：周遍身不可思议。（以上）语是：周遍语不可思议。（以上）意是：周遍意不可思议。（以上）功德是：在广的（经文）中说：以智慧眼庄严之故，刹土和功德不可思议。（以上）事业是：在此（经文）中说：在十方世界如微尘数