Chinese
在那个时候，如果未触及，则认为显宗和密宗在见解和果位上没有差别。然而，如果说所说的差别是方便和世俗的差别，那是不合理的。像这样，如果没有差别，那么在事物存在的真实方式上没有差别吗？或者在认识方式的心识显现上没有差别？如果按照第一种说法，那么一切法都没有差别，更何况是显宗和密宗的见解。如果按照第二种说法，那么认识方式是心识显现还是不是心识显现需要考察。如果不是，那么就与心识显现的扩展之说相违背，并且由于乘是建立在事物之上的，所以会导致基础的好坏。如果承认是心识显现，那么就与二无自性智慧相违背。如果是心识显现，那么就像认识的心识有大小一样，所认识的见解也有差别吗？如果没有差别，那么大小乘的见解也没有差别了。如果有差别，那么就与显宗和密宗的见解没有差别相违背。如果说这两者心识没有大小，那么就与《意集四十二品》中所说的，根据心识的大小有九种究竟乘相违背。如果说那是需要解释的不了义，那么，在口诀道次第和拉善中，所说的显宗和密宗的差别是什么？如果那也是不了义，那么按照这种方式，口诀是解释经论意义的，只阐述了了义。如果所有的经论口诀都是不了义，那么你想要了义是错误的吗？因此，智者们认为有七种差别，而经论中认为有五种。以证悟法性的智慧摧毁执着三有的分别念，将一切法视为自明显现的智慧，这被称为大智慧的火供。如果认为证悟的功德说不会堕入轮回和恶趣，与显现时说会堕落相违背，那么这是指证悟的功德最终不会欺骗。即使短暂地堕入恶趣，最终也不会被欺骗，所以不相违背。这是不合理的，因为仅仅最终不欺骗，就像给畜生一口食物或酒一样，据说在一百个劫中也不会浪费。因此，这与见解和证悟的功德没有差别，所以是不合理的。尼热瓦说，例如，就像一个强壮的人用丝绸鞭打盲人的眼球，盲人不会停留在那里，而是跳起来走开一样，违背誓言的强烈违缘不会欺骗恶趣的异熟果报，所以只是短暂地去了
English
At that time, if not touched upon, it is considered that there is no difference between the views and results of the exoteric and esoteric teachings. However, if it is said that the difference mentioned is the difference of means and conventional truth, that is not reasonable. Like this, if there is no difference, then is there no difference in the true nature of things? Or is there no difference in the appearance of the mind's perception in the way of understanding? If according to the first statement, then there is no difference in all phenomena, let alone the views of the exoteric and esoteric teachings. If according to the second statement, then it needs to be examined whether the way of understanding is a mental appearance or not. If it is not, then it contradicts the explanation of the expansion of mental appearance, and since the vehicle is established on things, it will lead to the goodness or badness of the foundation. If it is admitted that it is a mental appearance, then it contradicts the non-duality wisdom. If it is a mental appearance, then just as the mind that knows has size, does the view that is known also have differences? If there is no difference, then the views of the great and small vehicles also have no difference. If there is a difference, then it contradicts the fact that there is no difference between the views of the exoteric and esoteric teachings. If it is said that these two minds have no size, then it contradicts what is said in the Forty-Two Chapters of the Gongdü, that according to the size of the mind, there are nine ultimate vehicles. If it is said that that is an interpretable meaning, then what is the difference between the exoteric and esoteric teachings mentioned in the oral instruction Lamrim and La Shen? If that is also an interpretable meaning, then according to this way, the oral instruction is the explanation of the meaning of the scriptures, and only elucidates the definitive meaning. If all the oral instructions of the scriptures are interpretable meanings, then do you want the definitive meaning to be wrong? Therefore, the wise ones consider there to be seven differences, while the scriptures consider there to be five. The wisdom of realizing the nature of phenomena destroys the conceptual thoughts that grasp the three realms, and considering all phenomena as self-manifesting wisdom is called the great wisdom fire offering. If it is thought that the merit of realization says that one will not fall into samsara and the lower realms, and it contradicts the statement that one will fall during manifestation, then this refers to the merit of realization ultimately not deceiving. Even if one falls into the lower realms for a short time, one will not be deceived in the end, so it does not contradict. This is unreasonable, because merely not deceiving in the end is like giving an animal a mouthful of food or alcohol, it is said that it will not be wasted even in a hundred eons. Therefore, this is no different from the merit of view and realization, so it is unreasonable. Nyirewa said, for example, just as when a strong man strikes the eyeball of a blind man with silk, the blind man will not stay there but will jump up and walk away, the strong adverse conditions of breaking vows will not deceive the ripening result of the lower realms, so one only goes for a short time.
Chinese
此外，由于证悟的功德，不会被它的痛苦所沾染。如《意集经》中所说，就像击打气球一样，直到不会感受到任何触碰的改变。有人这样说。但这并不合理，因为第六品中说，它的痛苦是无法忍受的，所以已经说了会体验痛苦。那么，应该怎样理解呢？就是不会堕入轮回。除了说堕落之外，凭借诀窍的力量，这个意念会被违背誓言的违缘所导致堕落，就像这部经中说的那样，说“不可思议未曾见”等等，已经很清楚了。证悟是不会堕落的，因为已经说了没有罪堕。此外，因为已经说了誓言的本体是见，所以证悟了就不会有根本誓言的违犯。因此，不会因为这个原因而堕入恶趣。那么，如果通过诀窍修习会堕落，是否意味着修习变得没有意义呢？如果不存在违缘，并且遇到顺缘，就不会堕落，所以是有意义的。如果不具备这两者，就会堕落。在有漏的情况下，法性是否能见到自己的自性呢？能见到。那么，一般而言，见到共相和自性的差别是什么呢？依赖于声音普遍显现，通过名称来表示的意义在心中产生，这是心识分别的对境，所以是见到共相的自性。与此相反，明觉见到无有对境的自明，这是自证现量的行境，所以是见到自己的自性。那么，在无漏中见到，有什么差别呢？本体上没有差别，但在能力上有差别，就像国王的儿子和木柴中的火一样。这是通过比喻来教导的。有些人说，因为见到了自己的自性，所以不需要修习，这是不合理的。即使见到了自己的自性，仍然需要修习，为了遣除从无始轮回以来串习的颠倒执着。那么，是否会变成没有见到自己的自性呢？如果这样，按照你的说法，初地菩萨因为见到了真谛，所以第二地等等也不需要修习，这不就一样了吗？即使见到了真谛，因为通过修习所断除的烦恼仍然存在于相续中，所以为了断除这些烦恼，需要修习对治法。在这里也是和上面一样，所以是完全相同的。
English
Furthermore, due to the merit of realization, one is not tainted by its suffering. As it says in the Gongdü, "Like striking a balloon," until one does not experience any change of touch. Some say this. But that is not reasonable, because in the sixth chapter it says that its suffering is unbearable, so it has been said that one will experience suffering. So, how should it be understood? It is that one will not fall into samsara. Apart from saying that one falls, by the power of the instructions, that intention is said to fall due to the adverse conditions of breaking vows, as it says in this very text, "Unthinkable, unseen," and so on, which is clear. Realization does not fall, because it has been said that there is no fault or transgression. Furthermore, because it has been said that the essence of the vow is to see, if one realizes, there is no violation of the root vow. Therefore, one will not fall into the lower realms because of this. So, if practicing through instructions leads to falling, does that mean that practice becomes meaningless? If there are no adverse conditions and one encounters favorable conditions, one will not fall, so it is meaningful. If one does not possess these two, one will fall. In the case of the contaminated, does the nature of reality see its own nature or not? It does see. So, in general, what is the difference between seeing the general and seeing one's own nature? Relying on the general appearance of sound, the meaning represented by the name arises in the mind, which is the object of mental discrimination, so it is seeing the nature of the general. Conversely, awareness seeing the self-illumination without an object is the domain of self-cognizant direct perception, so it is seeing one's own nature. So, what is the difference between seeing in the uncontaminated? There is no difference in essence, but there is a difference in ability, like the son of a king and the fire in firewood. This is taught through examples. Some say that because one has seen one's own nature, one does not need to practice, which is unreasonable. Even if one has seen one's own nature, one still needs to practice in order to dispel the inverted clinging that has been habitual since beginningless samsara. So, will it become that one has not seen one's own nature? If so, according to your view, the first bhumi bodhisattva, because they have seen the truth, does not need to practice the second bhumi and so on, which is the same. Even if one has seen the truth, because the afflictions abandoned by practice still exist in the continuum, one needs to practice the antidote to abandon these afflictions. Here too, it is the same as above, so it is exactly the same.
Chinese
如果认为见到自性，就与执着颠倒相违。那么，按照您（的观点），见到真谛，就与存在于相续中相违，这样也是一样的。第二品，完毕。由于如实证悟的明分存在，而串习的稳固分不存在，就像被风吹动的灯火一样不稳定。因此，为了稳固它，并遣除颠倒的执着，必须修习。因此，第二，将要宣说随顺因缘之相的等持。其中又因根器大小的差别而分为两种，下文将广说。这二者的差别是，彻底证悟真谛无别，并彻底修习，从而与果结合，这是顿入道。次第修习证悟真谛无别，并次第修习，从而与果结合，这是渐入道。因此，认为证悟的体性没有差别是不合理的，因为有根器大小的差别。这二者都应结合具备三种特征。将八识证悟为五智，是将八识与五智依次结合，或者将五识各自具有五智，即：明而无分别的如镜智；诸法远离好坏之分而平等的平等性智；总相和自相清晰而不混杂，各自究竟，无勤作而成就事业的成所作智；远离边际，没有戏论的空性智。所谓“无为任运平等”等，是指：远离作者，安住于无为之状态；远离勤作，安住于任运成就之地；远离差别的界限，安住于平等之状态；于此，心不散乱，安住于如实之状态。对所修和能修的过患进行修正，是指：所行境的一切法，自显为无生的智慧，因此所修之境法性并非在他处。能修之心性，远离一切边际，因此是不成立的。由于修习这二者不成立，自己的体性也不成立，因此这二者的过患是没有的。死亡、胜义等，是指：死亡、中有、已生这三者，是所调伏之基存在于相续中的状态和作为象征的共同之处。胜义、世俗无别三者
English
If it is thought that seeing one's own nature contradicts having attachment to inversion, then, according to you, seeing the truth contradicts being present in the continuum, so it is the same. Chapter Two, finished. Because the clarity of true realization exists, but the stability of habituation does not, it is as unstable as a lamp moved by the wind. Therefore, in order to stabilize it and dispel the attachment to inversion, one must meditate. Therefore, secondly, the samadhi that characterizes the entry of conditions will be explained. Furthermore, there are two types due to the difference in the size of the intellect, which will be explained in detail below. The difference between these two is that realizing the indivisibility of truth definitively and meditating definitively, thereby connecting to the result, is the path of sudden entry. Gradually meditating and realizing the indivisibility of truth, and gradually meditating, thereby connecting to the result, is the path of gradual entry. Therefore, it is unreasonable to think that there is no difference in the nature of realization, because there is a difference in the size of the intellect. Both of these should be combined with three characteristics. Realizing the eight consciousnesses as the five wisdoms is to combine the eight consciousnesses with the five wisdoms in order, or each of the five consciousnesses has five wisdoms, namely: the mirror-like wisdom that is clear and without conceptualization; the equality wisdom that is equal because all phenomena are free from the distinctions of good and bad; the accomplishing wisdom that clearly and distinctly completes the general and specific characteristics, separately and without effort, thereby accomplishing activities; the wisdom of emptiness that is free from extremes and without elaboration. The so-called "unfabricated, spontaneous, and equal" and so on, means: being free from the agent, abiding in the state of unfabrication; being free from effort, abiding in the ground of spontaneous accomplishment; being free from the limits of distinction, abiding in the state of equality; and in this, the mind is unwavering, abiding in the state of suchness. Correcting the faults of what is to be meditated on and what meditates means: all the phenomena of the field of experience self-manifest as unborn wisdom, therefore the object of meditation, the nature of phenomena, is not elsewhere. The nature of the mind that meditates is free from all extremes, therefore it is unestablished. Since meditating on these two as unestablished, one's own nature is also unestablished, therefore there are no faults in these two. Death, ultimate truth, etc., refers to: death, the intermediate state, and the already born, these three are the commonalities that represent the state of the basis to be tamed existing in the continuum and as a symbol. The three of ultimate truth and conventional truth being indivisible