English
The view of those noble individuals who enter this vehicle with the aspiration for perfect enlightenment is as follows: Regarding all phenomena, their view is the same as that of the Shravakas, namely, that the self, which is permanent and conceived by conceptual thought as being existent when it is non-existent, and non-existent when it is existent, as asserted by non-Buddhists and others, does not exist. The dharma that distinguishes them from the Shravakas is as stated by Vasubandhu: "When six are combined at once, a subtle particle is divided into six parts. If the six are in one place, they become a mass or a tiny particle." As he said, relying on the reasoning that refutes external objects, they realize that the form aggregate, the ten sense bases that are forms, the ten realms, and one aspect of the dharma realm, namely, forms that are not consciousness, are without self. Rongzom's commentary does not explicitly state this. But in reality, their meaning is to realize that none of the knowable things represented by these are different from consciousness. Among these, the phrases "regarding all phenomena" and so on indicate the absence of self of persons, and the phrases "different from this" and so on indicate the absence of self of phenomena as explained in the Yogachara school. The wisdom that realizes these two absences of self is the greatness of the Pratyekabuddha vehicle, which surpasses the Shravaka vehicle. It will be explained in this way. If someone asks, what is the reason why this vehicle is called the Pratyekabuddha vehicle? The reason is that even in their last existence in which they attain the fruit of self-enlightenment, they still have much energy to devote to the meaning of "self." Unlike the Shravakas, they do not rely on a spiritual friend, but by the power of previous habituation, namely, the power of merit and wisdom accumulated over hundreds of eons. "When the Buddhas have not appeared, and the Shravakas have also ceased, the wisdom of the Pratyekabuddha arises without dependence." As the noble Nagarjuna said, by the power of their own wisdom, they know that the twelve links of dependent origination change in the manner of cause and effect, therefore they are not permanent, and that the same kind of cause ripens into the fruit, therefore they are not interrupted, thereby dispelling ignorance about the prior and subsequent extremes. In this way, they realize the meaning of the profound nature of reality, and without taking the fruit of self-enlightenment, they attain the exhaustion of defilements and liberation from one aspect of the cognitive obscurations.
Chinese
此外，荣氏的注释中也提到，似乎将自宗的经部宗与（其他宗派）混合在一起。而且，如果对归谬论者自宗的声闻和独觉是否完全证悟了二无我进行考察，就能通过详细研究萨迦派和格鲁派智者的意图，以及我的上师大德们的观点来理解。此外，还有很多需要阐述的。第三点是，正如法王持明者吉美林巴所说：“菩萨进入密咒乘”，因此，虽然显宗和密宗都是菩萨乘，但这里指的是密咒乘所包含的显宗乘。对于那些以大悲心引导，通过生起无伪菩提心而进入（佛法）的人们来说，他们所获得的甚深见解是什么呢？如果以探求轮回中所有烦恼和涅槃中所有清净之法的究竟存在与否，或者寻找名言之义的方式进行考察，那么连微尘也无法找到。虽然离一离多，但由于大缘起等智慧的运行方式，所以如此确定。也就是说，并非仅仅是名称所安立的所知作为分别念的自性显现，而是事物本身独立存在的微尘也不存在，因此无论从哪个角度来看二谛，自性成立的法在任何情况下都不存在，必须这样解释。如果说究竟上无自性，而自性成立仅仅是名言的安立方式，那就变成了颠倒之说。考虑到这一点，全知上师在撰写《宗义宝藏论》中归谬论者的观点时，也说二谛的区分基础是无自性。大德寂天菩提也说：“仅仅显现，在对境上，成立的自性，微尘也不存在。”等等，说了许多。因此，在这个宗派中，自性成立在名言中也不存在，究竟上成立在名言中也不存在，这两者意义相同。在世俗谛中，就像幻术和梦境一样，所有能作所作、因果都只是心识的假立，各自的体性并不相同。
English
Furthermore, Rong's commentary also mentions that it seems to mix the Sūtra school of one's own tradition with (other schools). Moreover, if one examines whether the Śrāvakas and Pratyekabuddhas of the Consequentialist's own system have fully realized the two selflessnesses, one can understand by thoroughly studying the intentions of the Sakya and Gelug scholars, as well as the views of my great and venerable Lamas. Furthermore, there are many things to elaborate on. The third point is that, as the Dharma King Rigdzin Jigme Lingpa said, "Bodhisattvas enter the Mantra Vehicle," thus, although both the Pāramitā and Mantra Vehicles are Bodhisattva Vehicles, here it refers to the Pāramitā Vehicle included in the Mantra Vehicle. For those who are guided by great compassion and enter (the Dharma) through generating unfeigned Bodhicitta, what kind of profound view do they attain? If one examines by seeking whether all the afflictions in Saṃsāra and all the purifying Dharmas in Nirvāṇa ultimately exist or not, or by searching for the meaning of designation, then not even a particle can be found. Although it is free from one and many, it is so certain due to the way of the great dependent origination and other wisdoms. That is to say, it is not merely that the knowable, which is established by name, appears as the self-nature of conceptual thought, but that not even a particle of something that independently exists on its own is found. Therefore, no matter from which perspective one considers the two truths, a Dharma that is established by its own nature does not exist in any way, and this must be explained. If one says that ultimately there is no self-nature, and that self-establishment is merely a way of nominal designation, then it becomes a reversed statement. Considering this, the Omniscient Lama, when writing about the Consequentialist's view in the Treasury of Tenets, also said that the basis for distinguishing the two truths is selflessness. The great Śāntapuri also said, "Merely appearing, on the object itself, the nature of being established, not even a particle exists." And so on, he said much. Therefore, in this system, self-establishment does not exist even nominally, and ultimate establishment does not exist even nominally, and these two have the same meaning. In conventional truth, just like illusion and dream, all actions, agents, causes, and effects are merely mentally imputed, and their respective characteristics are not the same.
Chinese
这是因为，如果没有它，胜义谛和世俗谛就无法互相帮助。关于幻觉和梦境等的例子，那南益西德在《大观》等中解释说，是通过显现和空性的方式来确定的，这里也是如此。在这种情况下，虽然要说的内容是无限的，但暂时不展开。像这样无我的见解，通过布施等多种方法来区分。简而言之，以二资粮摄持的十度波罗蜜多的修持，其结果或痕迹是，次第经历极喜地等十地，最终成就无上菩提，这是所说的。如《入行论》中所说：‘仅仅世俗谛，展开广阔洁白的翅膀，天鹅之王被众生之鹅引领，在前方飞翔，凭借善业之风的力量，超越到胜者功德之海的彼岸。’如此。十度波罗蜜多的果报被说成是十地，这似乎需要被归纳为能生和所生的因果关系，因此，前前波罗蜜多能生起后后波罗蜜多的功德。第二，分为教和释两部分。第一部分是，一般来说，密咒之所以被称为以方便为大的乘，可以从金刚乘这个名称的含义中得知。荣宗的注释中说，在密咒的经典中，蕴被称为金刚蕴，处被称为金刚处，因为身语意如同金刚一般具有本尊的自性。以方便为大的方便也是这个原因。《金刚帐》中说：‘具三十二相的导师，拥有八十随好，因此，应以方便来成就，方便是导师的形象。’因为这样说的缘故。密咒中所说的甚深光明智慧，以及广大的融入次第的身成就法，虽然在两种方式上都具有胜于波罗蜜多的功德，但这只是无上密咒才有的，并非任何金刚乘都有。关于金刚乘的词源解释，还有其他来自可靠经典的说法。无论如何，
English
This is because, without it, the two truths, ultimate truth and conventional truth, cannot help each other. Regarding the examples of illusion and dreams, etc., Nanam Yeshe De explained in the Great Insight and others that they are determined through the way of appearance and emptiness, and it is the same here. In this case, although there is endless content to be said, I will not elaborate for the time being. Such a view of selflessness is distinguished by various aspects of generosity and so on. In short, the result or trace of practicing the ten perfections of pāramitā, which are gathered by the two accumulations, is that one gradually progresses through the ten bhūmis, such as the Joyful Ground, and ultimately attains unsurpassed enlightenment, which is what is said. As it is said in the Engaging in Bodhisattva Behavior: 'The conventional truth itself, having spread its wide white wings, the king of swans is led by the swans of beings, flying forward, by the power of the wind of virtue, it goes supremely to the other shore of the ocean of the Victor's qualities.' Thus. The result of the ten perfections is said to be the ten bhūmis, which seems to need to be summarized as the cause and effect of what is produced and what produces, therefore, the earlier perfections generate the qualities of the later perfections. Second, it is divided into two parts: teaching and explanation. The first part is that, in general, the reason why mantra is called the vehicle that is great with skillful means can be known from the meaning of the name Vajrayana. Rongzom's commentary says that in the tantric scriptures, the aggregates are called vajra aggregates, and the sources are called vajra sources, because body, speech, and mind have the nature of the deity like a vajra. The skillful means of being great with skillful means is also the reason for this. The Vajra Tent says: 'The teacher with thirty-two marks, possessing eighty minor marks, therefore, should be accomplished by skillful means, skillful means is the image of the teacher.' Because it is said so. The profound clear light wisdom spoken of in mantra, and the extensive stage-by-stage practice of deity yoga, although both have qualities that are superior to the perfections, this is only for the unsurpassed mantra, not for any Vajrayana. Regarding the etymological explanation of Vajrayana, there are other statements from reliable scriptures. In any case,
Chinese
如果划分密宗乘，有三种。而且，声音和经咒二者的前者有三种，后者也分为三种，这样讲了。那三种是什么呢？事部续的乘，二者部续的乘，瑜伽部续的乘。无上瑜伽续也包括在瑜伽部续之中，下面会讲到。这里所说的乘，是指从那个续部所说的道。不要用上面所说的两种乘的分类方法，如果那样做，就无法达到终点。第二，在事部续、行部续、瑜伽部续的三种分类中，第一种是：进入事部续并获得水冠顶灌的人，也被称为进入了那个乘。他们的见解，即以特殊的智慧所证悟并要修习的是，或者他们如何看待呢？就像将自己观想为本尊一样，称为自观为本尊。如果想了解在此处将显现观想为本尊的论述，可以阅读荣宗巴的《显现观想为本尊的论典》和根钦喇嘛的续部注释《十方除暗》等。荣宗和隆钦对于本尊观想的方式有些不同的观点，可以从其他地方了解。事部续的意义，如大学者桑吉耶谢所说，有六尊神、四支、三禅定等很多。但这里所说的意义是，在胜义谛中，一切法无生无灭，安住在远离边际的中观自性中。从那个状态中，在世俗谛中，观想本尊的形相、特征和妙相完全清净的身体。身体的影像清晰，心中的特征是手持法器，进行语言念诵的瑜伽，以沐浴和保持清洁为助伴，念诵的时间和非时，吉祥的星宿等等，主要依赖外在的行为，凭借资具和禅定的因缘，成就共同和殊胜的成就。身体的影像
English
If the Mantrayana is divided, there are three types. Moreover, not only are there three divisions of the former, namely sound and sutra-mantra, but the latter is also divided into three, as has been taught. What are those three? The Vehicle of Kriya Tantra, the Vehicle of Ubhaya Tantra, and the Vehicle of Yoga Tantra. The Anuttarayoga Tantras are also included within the Yoga Tantra, which will be explained below. The term "vehicle" in this context refers to the paths explained in each of those tantras. One should not use either of the two previously mentioned divisions of the vehicle, because if one does so, one will not reach the end. Secondly, among the three divisions of Kriya Tantra, Charya Tantra, and Yoga Tantra, the first is: One who has entered the Kriya Tantra and received the water crown empowerment is said to have entered that vehicle as well. Their view, that is, what is realized and meditated upon by special wisdom, or how do they view it? Just as one meditates on oneself as the deity, it is called viewing oneself as the deity. If one wants to study the arguments for establishing appearances as the deity in this context, one should consult Rongzom Chokyi Zangpo's treatise on establishing appearances as the deity, and Kunchen Lama's tantra commentary "Dispelling Darkness in Ten Directions," and so on. Rongzom and Longchen have slightly different views on the method of establishing the deity, which can be learned from other sources. The meanings of the Kriya Tantra, as explained extensively by the teacher Sangye Yeshe, include six deities, four limbs, three samadhis, and so on. However, the meaning explained here is: In the ultimate sense, all phenomena are without arising or ceasing, and are equally placed in the nature of the Middle Way, free from extremes. From that state, in the conventional sense, one meditates on the deity's form, marks, and characteristics as a completely pure body. The image of the body is clear, the signs of the heart are holding the hand implements, and the yoga of reciting mantras is performed. One relies mainly on external activities such as bathing and maintaining cleanliness as companions, the proper and improper times for recitation, and auspicious planets and stars. Through the power of gathering the causes and conditions of implements and samadhi, common and supreme accomplishments are achieved. The image of the body