English
It is believed that appearances are truly existent. Those who say that appearances are not true believe that, in the state of sentient beings, consciousnesses that appear as the apprehended and the apprehender arise, but that such truth does not exist. Even in the state of Buddhahood, one possesses the pure worldly wisdom that knows the realms and habitual tendencies of sentient beings, but such truth does not exist, because in the ultimate sense, only the momentary characteristic of non-conceptual wisdom is established. Madhyamaka is also divided into Yogachara Madhyamaka and Sutra Madhyamaka. There is no difference in the view of ultimate truth between these two, but they are distinguished by being in accordance with Yogachara in conventional truth, and by being in accordance with the Shravaka Sutrantika. Therefore, the Sutra Madhyamaka school believes that the continuum of other-emptiness is also divided into two continua by the difference between external dependent arising and internal dependent arising. Thus, having taught the vehicle of characteristics, now, in order to teach the Vajra Vehicle, it is said that the Vajra Vehicle also has three aspects, and so on. Among them, the Kriya Tantra primarily teaches actions. Although it is said that inner mental concentration is the main cause, it is believed that without relying on external cleanliness and ascetic practices, etc., accomplishment cannot be attained, so it is called the tantra that primarily teaches actions. The Yoga Tantra is so called because it is believed that accomplishment can be attained even without relying on external actions, but solely through inner yoga. Among them, from the ultimate point of view, there is no arising or ceasing, etc. This is to show that arising and ceasing themselves are not established. The nature of all phenomena is without arising and ceasing, and it is not like saying that emptiness is the emptiness of temples and the Sangha, which has the characteristic of being shown by otherness, etc., which is not established. Among them, in conventional truth, meditating on the body image of the deity, etc., here it is said that having bodhicitta and the three equalities is a vessel for accomplishment. The three equalities or the self-nature of myself is that not distinguishing the meaning of the five aggregates with discriminating thought is called self, and its self-nature is that the apprehended and the apprehender are universally present.
Chinese
通过分析是空性的。心和心所生起的是自证。不能无端地进行诽谤，这是我（指作者或修行者）的真如。诸神的真如是：法性以及声音等密咒的事物，被称为六种神。其中，我的真如就像金页，诸神的真如就像熔化的水银一样被混合，被认为是修持成诸神之身。那也是三种自性：形色智慧，名，形色，手印，三种大影像，三种专注。具备四支的念诵是念诵的真如。其中，三种大影像是：身体在相好中显现是身之影像，在其心中观想菩提心的象征——月轮是心之影像，在那里安置心髓是语之影像。三种专注是：在念诵的时候，将智慧尊者观想在前方，并且所有这三种影像也都是要专注的对象，因此称为三种专注。四支是：三个专注和自身、誓言尊、念诵者这四者都是念诵的各个支分，因此称为四支。两种专注和三支等等也都被它所涵盖。像那样的三摩地，念诵，以及它的外在助伴，如身像等，依靠这些，主要采取洁净和猛烈的苦行等行为来修持，希望成就上中下三种成就。在金刚乘的这个场合，仅仅展示了胜义谛无生灭，以及世俗谛观想为本尊的方式。关于在世俗的行境中如何看待清净与不清净的方式，以及果位的差别，则没有说明。此处的意图是：仅仅说了“在世俗中观想为本尊”，就不需要再说“在世俗中看待为本尊”，因为就像通过见解那样决定的，就通过禅定来使其习惯。因为见解和修行是不能相违背的，因为必须具备那个智慧的立足点，并且密咒的论典认为专注是具有完全清净的行境。
English
Through analysis, it is emptiness. What arises from mind and mental factors is self-awareness alone. One must not slander without reason; this is my (referring to the author or practitioner) Suchness. The Suchness of the deities is: the nature of phenomena and sounds, etc., the objects of mantra, known as the six deities. Among these, my Suchness is like golden pages, and the Suchness of the deities is mixed like molten mercury, and it is considered to be practiced as the body of the deities. That is also three suchnesses: form-wisdom, name, form, mudra, three great images, three concentrations. Recitation with four limbs is the Suchness of recitation. Among these, the three great images are: the body appearing in signs and marks is the image of the body, visualizing the symbol of the mind of enlightenment—the moon disc—in its heart is the image of the mind, and placing the essence there is the image of speech. The three concentrations are: during recitation, visualizing the wisdom being in front, and all three of these images are also objects to be concentrated on, therefore they are called three concentrations. The four limbs are: the three concentrations and oneself, the samaya-being, and the reciter are all individual limbs of the recitation, therefore they are called four limbs. Two concentrations and three limbs, etc., are also all encompassed by it. Relying on such samadhi, recitation, and its external aids, such as body images, etc., mainly taking up purification and intense ascetic practices to practice, one hopes to achieve the three kinds of accomplishments, superior, middling, and inferior. In this context of Vajrayana, only the ultimate truth of no arising and ceasing, and the way of visualizing as a deity in conventional truth, are shown separately. The way of how to view purity and impurity in the realm of conventional experience, and the differences in results, are not explained. The intention here is: merely saying "visualize as a deity in conventional truth," there is no need to say "view as a deity in conventional truth," because just as it is determined by view, it is made habitual by meditation. Because view and practice cannot contradict each other, because it must possess the foundation of that wisdom, and the tantric texts consider that concentration has a completely pure realm of experience.
Chinese
因此。如果有人问，像修不净观等，观想所有遍计所执的色法也是对治吗？答：说修不净观等是禅定的所缘境，并且是对治贪欲，这确实没错。但是，一切佛法教导都有不同的意图。例如，对于具有不净行为的众生，以及在业力分配上行为相似的众生，在感官意识的对境，被量（ प्रमाण ）所证实的情况下，是这样说的。然而，如果用理智和经典来衡量不净观和坏灭观等禅定的所缘境，那么观修与事物的自性并不相违背。这是因为众生被四种颠倒见所束缚。哪四种呢？即认为我是常乐净。这些观点的基础也有四种，即身、受、心、法。具体来说，就是对不净的身体执着为清净，因而迷惑和贪恋；对痛苦的感受视为快乐，因而迷惑和贪恋；对无我的心执着为我，因而迷惑和贪恋；对无常的法执着为实有和相，因而迷惑和贪恋。为了消除这四种颠倒见，宣说了修习四念住作为对治，但这与事物的自性并不相违背。例如，身体通过丰满的肌肉、光泽和形状，成为有欲望者贪恋的对象。但是，身体的自性，无论是在支配、享受还是衰败的任何阶段，都没有超出不净的自性。所谓被贴上“不净”标签的，仅仅是身体本身。因为，除了风、胆、痰这三种性质之外，没有其他的身体。痰的自性是极度腐烂的性质，胆的自性是极度酸涩的性质，风的自性是普遍流动。与胆和痰两种性质相似的风，则会非常明显地显现出污秽。因为具有这些元素，所以光泽良好和肌肉丰满等，也都是这些自性本身，并没有清净的自性。以及各种变色等
English
Therefore. If someone asks, like meditating on the unattractive, etc., is it also an antidote to meditate on all the forms that are completely imputed? The answer is: It is true that it is said that meditating on the unattractive, etc., is the object of meditation, and that it is an antidote to desire. However, all Dharma teachings have different intentions. For example, for sentient beings who have impure conduct, and for those who have similar conduct in the distribution of karma, in the case where the object of sensory consciousness is established by valid cognition (pramana), it is said in this way. However, if these objects of meditation, such as the unattractive and the decaying, are measured by reason and scripture, then the meditation is not contrary to the nature of things. This is because sentient beings are bound by four inverted views. What are the four? They are the views of self, pure, permanent, and happy. The basis of these views is also fourfold: body, feeling, mind, and phenomena. Specifically, it is like this: one clings to the impure body as pure, and is thus deluded and attached. One sees suffering feelings as happiness, and is thus deluded and attached. One clings to the selfless mind as self, and is thus deluded and attached. One clings to impermanent phenomena as real and as characteristics, and is thus deluded and attached. In order to eliminate these four inverted views, it is said that the four close placements of mindfulness are cultivated as an antidote, but this is not contrary to the nature of things. For example, the body, through its full flesh, luster, and shape, becomes an object of desire for those who have desire. However, the nature of the body, whether in the stage of dominating, enjoying, or decaying, does not go beyond the nature of impurity. The label of "unattractive" is only applied to the body itself. Because there is no body other than the nature of the three humors of wind, bile, and phlegm. The nature of phlegm is the nature of extreme putrefaction, the nature of bile is the nature of extreme acidity, and the nature of wind is to pervade everywhere. The wind that is similar to both bile and phlegm makes the filth very clear. Because of having these elements, the good luster and full flesh, etc., are also these natures themselves, and there is no pure nature. And various discolorations, etc.
Chinese
也是这样的自性。因此，依靠身体修不净观，与身体的体性如何，以及修习的意义，没有成为相违。同样，灭尽的等持，也不是修习与法的体性相违。如同诸法是无常的、不稳固的、具有变异之法的、无自性的、离相的、不是希求之境的、如所见而显现的、如所执相而随顺的。因此，灭尽的等持，与见解和修习没有成为相违。然而，不净观和灭尽观之类，是就未完全清净的行境而言说的。未完全清净，也是恶趣之业的习气之分。因此，这在理上成立，且与圣言相符。同样，密咒的等持，修习为本尊瑜伽，也是见解和修习相符。在灭尽等方面稍微是道，在本尊身中是就完全清净的行境而言说的，并且仅仅是由于极度串习之业的习气之分的差别而作区分。这两种业的习气，即使仅仅在习气上相似，但由于欺骗与不欺骗、稳固与不稳固相似，所以在世俗中存在真实与不真实的差别。极度串习的习气，也成立为存在于一切有情相续中。然而，不显现清净，是威力大小的缘故，是成立为自性界多种多样的缘故。成就的果，共同的业和成就虽然不相同，但由于殊胜的成就无上菩提相同，所以没有单独说明。二者在续部的场合中，称为具有四种相的等持，在二者续部中著名的某些论典中，有以割裂之手印割裂誓言有情的身躯，融入智慧有情，修习为无二之身为主所说的。由于它的缘故，它会变成四种相。在此，观察本尊身，有自与本尊二者，二者无二的心间所住的字和
English
It is also of such nature. Therefore, this practice of meditating on ugliness based on the body does not contradict the nature of the body as it is, and the meaning of the practice. Similarly, the samadhi of cessation is also not meditating in contradiction to the nature of phenomena. Just as all phenomena are impermanent, unstable, of the nature of change, without essence, devoid of characteristics, not objects of desire, appearing as seen, and following after what is grasped as a characteristic. Therefore, the samadhi of cessation does not contradict view and practice. However, things like ugliness and cessation are spoken of in terms of the realm of impure conduct. Impurity is also a portion of the karmic imprints of bad migrations. Therefore, this is also established by reason and in accordance with scripture. Similarly, the samadhi of secret mantra, meditating as deity yoga, is also in accordance with view and practice. In cessation and so on, the path is somewhat, in the deity's body, it is done in terms of the realm of completely pure conduct, and it is merely differentiated by the portion of the karmic imprints of extremely cultivated karma. These two karmic imprints, even if they are similar only in imprints, but because of the similarity of deceiving and not deceiving, stable and unstable, there is a difference between true and untrue in conventional truth. The imprint of extreme cultivation is also established as existing in the continuum of all beings. However, not appearing pure is due to the power being large or small, it is established as the nature realm being diverse. The fruit of accomplishment, although common actions and siddhis are not the same, but because the supreme siddhi, unsurpassed enlightenment, is the same, it is not mentioned separately. In the case of both tantras, what is called the samadhi with four aspects, in some texts famous in both tantras, there are mainly those that speak of severing the body of the samaya being with the mudra of severing, merging the wisdom being, and meditating as a non-dual body. Because of that, it will become four aspects. Here, observing the deity's body, there are the self and the deity, the letters residing in the heart of the non-duality of the two, and the