English
Just as something manifests for a purpose, but people take it as real. The basic Dharma nature itself is not mistaken, but because one does not recognize one's own face, it appears as a confused manifestation, becoming the object of various erroneous actions. So, are the natures of samsara and nirvana the same? No. The very nature of confused appearance is the nature of nirvana, as it is said in the Madhyamaka Bodhicitta Commentary: The nature of fire is heat, the nature of brown sugar is sweetness, similarly, the nature of all dharmas should be emptiness. Thus it is said. Faults and, uprightness, the root fault of the three existences, arises from co-emergent ignorance, so it is called mind. Because of clinging to objects and subjects as self, various confused appearances arise through the cause of complete imputation, therefore various faults arise there, experiencing various sufferings of the six realms, and causing them to be separated from the correct path. There are two kinds of nature: counting, suchness. Uprightness, at the time of experiencing suffering and being separated from the correct path, the Dharma nature's self-arising wisdom does not diminish, as it is said in the Tantra of the Extensive Magical Net: The realm of space is inconceivable, the sights of the sun, moon, stars, and night are different, lightning, rainbows, and many clouds appear mixed, but the realm of space does not change and diminish, similarly, the nature of mind is inconceivable, the Dharma realm does not cease, appearing as knowable samsara and nirvana inconceivable, at the moment of realization, the self-nature of wisdom appears as the wonderful form body of body, speech, mind, qualities, and activities, in the manifestation of non-realization, it appears as the lord of the world, such as Brahma, Indra, etc., and other various bodies of the six realms, appearing in many forms, but the mind-nature Dharma realm does not change and diminish, therefore, even if the above-mentioned causes of confusion, etc., have been said in the past, the reality of the Dharma realm mind-nature does not change. The school of cause does not recognize it. Uprightness, the above-mentioned samsara and nirvana are inseparable, from ignorance to non-mixing, completely inseparable, separated from this, like the reason why a person with good eyes becomes blind.
Chinese
某些小乘行者认为二谛是这样的：世俗谛和胜义谛不是一回事，世俗谛是实有，胜义谛是空性，是无实有。如果二谛以这种方式存在，那么世俗谛就不是胜义谛，因为它需要被净化，因此胜义谛不能在世俗谛之外被谈论，他们说世俗谛被净化后就是空性胜义谛。例如，酥油不是油，因此不能说除了酥油之外没有油。像这样认为轮回和涅槃像篱笆一样截然不同，成佛是不可能的。那么应该如何理解呢？心的自性中没有轮回和涅槃的分别，由于觉与不觉的力量，轮回和涅槃不会停止地显现和关联。章节的名称是：正直。从“心之滴”中，意思是与主题一致，从主体和客体二元对立中返回，执着于二元对立，因此不是错误的分别念，因为执着于此，所以是划分和把握在错觉和错误分别念的意识中显现的文本界限的章节，意思是第二个计数。༈。所化众生的显现分为两种：正文和名称。第一种分为两种：一般展示所化众生的显现，以及特别展示殊胜的乘。第一种分为三种：计数。一般所化众生显现的自性或定义，正直。自性敏锐者，以及从下乘逐渐修习的敏锐者，由于心识显现的因缘而分化，产生各种乘。自性敏锐者从一开始就如实地证悟法性，而修习的敏锐者通过修习各种乘的道，最终必须如实地证悟法性，因此，全知佛陀为了调伏众生，说法轮的方式也是，将所化众生各自喜欢的根器和精华之乘相匹配而宣说，因此，所化众生的心识种类不可思议，由于调伏者宣说调伏的方法，因此宣说了无数的乘，用“也”字来总结，可以归纳为九乘。因此，精华之乘的种类是无数的，由于根器所化众生的因缘而分化，因此称为道所化众生的显现。
English
Some Hinayana practitioners believe that the two truths are like this: conventional truth and ultimate truth are not the same thing. Conventional truth is real, and ultimate truth is emptiness, which is unreal. If the two truths exist in this way, then conventional truth is not ultimate truth, because it needs to be purified. Therefore, ultimate truth cannot be spoken of outside of conventional truth. They say that conventional truth, once purified, is emptiness, which is ultimate truth. For example, butter is not oil, so you can't say that there is no oil apart from butter. Thinking that samsara and nirvana are as distinct as fences makes it impossible to attain Buddhahood. So how should it be understood? In the nature of mind, there is no separation between samsara and nirvana. Due to the power of awareness and unawareness, samsara and nirvana appear and relate without ceasing. The name of the chapter is: Straightforward. From "Drop of Mind," it means being consistent with the topic, returning from the duality of subject and object, and clinging to duality. Therefore, it is not a mistaken conceptualization, because clinging to this is the chapter that divides and grasps the boundaries of the text that appear in delusion and mistaken conceptualization consciousness, meaning the second count. ༈. The appearances of those to be tamed are divided into two: the text and the name. The first is divided into two: a general presentation of the appearances of those to be tamed, and a special presentation of the supreme vehicle. The first is divided into three: counting. The nature or definition of the appearance of those to be tamed in general, straightforward. Those with sharp natural faculties, and those with sharp faculties who gradually train from the lower vehicles, are differentiated by the causes and conditions of the appearance of consciousness, giving rise to various vehicles. Those with sharp natural faculties realize the nature of reality as it is from the beginning, while those with sharp faculties who train must ultimately realize the nature of reality as it is by practicing the paths of various vehicles. Therefore, the way in which the all-knowing Buddha turned the wheel of Dharma for the sake of taming sentient beings was also to proclaim by matching the faculties and essence vehicles that each of the beings to be tamed liked. Therefore, the types of consciousness of those to be tamed are inconceivable. Because the tamer proclaims the methods of taming, countless vehicles of taming are proclaimed. Summarizing with the word "also," it can be summarized into nine vehicles. Therefore, there are countless types of essence vehicles, which are differentiated by the causes and conditions of the beings to be tamed, so it is called the appearance of the path of the beings to be tamed.
Chinese
如何讲述呢？特别是乘的差别，以及正、精华乘的那些因素，即根器所化有情自性的利根，以及串习的利根，这二者如何证悟呢？自性的利根能够从原始就显现如实密咒的意义，而串习的利根需要从下乘逐渐串习，最终才能显现如实密咒，按照次第，有天人的乘、声闻的乘、缘觉的乘、菩萨的乘这四种乘，从中行进，最终将第五个果，即密咒乘的意义，与解脱的四种乘依次相连，在各自的见解与真实智慧不相符之前进行串习，然后从低到高逐步提升，最终为了与密咒本身结合。经文中说：如此在续部《秘密藏》的精要中说，天人、声闻、缘觉、菩萨这四种乘必定会解脱，其中天人从三恶道中解脱，声闻缘觉从轮回中解脱，菩萨从二边中解脱，最终必须进入密咒乘这一个意义中，因此安住于一切乘的果位。一切乘的果，即密咒金刚乘这一个，也因为根器利钝的因素，分为外密和内密两种，外密和内密又因为上中下三种根器而分为六种，外密有事部、行部、瑜伽部三种，内密有嘛哈瑜伽、阿努瑜伽、阿底瑜伽三种。总的来说，所化有情的显现是不可思议的。正，法性自生智慧唯一，它是一切所知法的来源，因此与所化有情各自的智慧相符而显现，对于执著能取所取的颠倒者，以及以“等”字包括的对于真实者有信心的所化有情这两种。对于执著颠倒者，也有自性颠倒的邪见，以及进入宗派后颠倒的两种，后者进入宗派后颠倒的又分为两种，即颠倒的外道和常一自在者，相对于大乘来说是颠倒的，但相对于外道来说是不颠倒的声闻缘觉。这是法王仁波切的观点。如果考察经文，后者
English
How to tell it? In particular, the differences of the vehicles, and the factors of the straight and essence vehicles, namely, the sharp faculties of the beings to be tamed, the sharp faculties of nature, and the sharp faculties of practice. How do these two realize? The sharp faculties of nature can manifest the meaning of the secret mantra as it is from the beginning, while the sharp faculties of practice need to gradually practice from the lower vehicle, and finally manifest the secret mantra as it is. According to the order, there are the vehicle of gods and humans, the vehicle of hearers, the vehicle of solitary realizers, and the vehicle of bodhisattvas. Proceeding from these four vehicles, and finally applying the meaning of the fifth fruit, the secret mantra vehicle, to the four vehicles of liberation in sequence, practicing until their own views do not match the real wisdom, and then gradually ascending from low to high, finally in order to combine with the secret mantra itself. The scriptures say: Thus, it is said in the essence of the secret tantra, the four vehicles of gods and humans, hearers, solitary realizers, and bodhisattvas will surely be liberated, among which gods and humans are liberated from the three lower realms, hearers and solitary realizers are liberated from samsara, and bodhisattvas are liberated from the two extremes. Finally, one must enter the meaning of the one secret mantra vehicle, so it abides in the fruit of all vehicles. The fruit of all vehicles, namely the one secret mantra vajra vehicle, is also divided into outer and inner secret mantras due to the factors of sharp and dull faculties, and the outer and inner secret mantras are also divided into six due to the three faculties of superior, medium, and inferior. The outer secret mantra has three: action tantra, performance tantra, and yoga tantra. The inner secret mantra has three: Maha Yoga, Anu Yoga, and Ati Yoga. In general, the appearance of beings to be tamed is inconceivable. Straight, the sole wisdom of self-arising dharmata is the source of all knowable things, so it appears in accordance with the wisdom of each being to be tamed, the two kinds of beings to be tamed who are attached to the reversed grasping and appearance, and those who have faith in the real, including the word "etc.". For those who are attached to the reversed, there are also two kinds of reversed by nature, and reversed after entering a philosophical system. The latter, reversed after entering a philosophical system, is divided into two kinds, namely the reversed non-Buddhists and the constant and independent ones, which are reversed relative to the Mahayana, but the hearers and solitary realizers who are not reversed relative to the non-Buddhists. This is the view of Dharma Lord Rinpoche. If we examine the scriptures, the latter
Chinese
所谓“正与不正”，是指最终进入外道宗派的称为外道，未入外道者则被认为是声闻、独觉等。如果按照续部的观点来具体地确定，执着于能取所取，不了解法性者，是庸俗之辈和远见者。执着于常见断见等极端见解，错误地认为事物是永恒不变的外道。不了解微细的法之我，仅了解粗大的补特伽罗之我的一部分是声闻、独觉。虽然了解胜义谛的实相，但不了解世俗谛的实相，因此不了解二谛无别的真实性的是中观、唯识。以身语意三门的行为来调伏众生的是事部（克里亚）。思想上的三摩地和行为两者都重视的是行部（乌巴亚）。重视三摩地，他人难以理解，因此是秘密，即瑜伽部。重视生起次第的是身之续部摩诃瑜伽，重视圆满次第，意义明显的是语之续部阿努瑜伽，重视双运，意义深奥的是意之续部阿底瑜伽。如是，在续部《秘密藏》中说道：没有一个众生不是佛陀慈悲生起之处和场所。因此，由于为了使每个根器不同的众生都能适应各自的根器，才有了不同的乘。法轮常转，神变显现。虽然胜义谛的决定之乘不可思议，但这里现在说的是摩诃瑜伽。殊胜的乘有两种：可数的教法和正直的教法。由于适应上等根器者的心意，所以摩诃瑜伽的续部有三种，如果与基础有情结合起来，在《古尔》中说：为了调伏男性，说是瑜伽父续。为了调伏女性，说是瑜伽母续。如是说。如果与道的脉、气结合起来，在《古尔》中说：如果证悟了脉的实相，那就是母续。如果证悟了气的实相，那就是瑜伽父续。如是说。如果与究竟的果结合起来，母续是智慧空行母，父续是智慧大尊。母续是大空性。如是说。虽然存在脉、气、明点、心四者，但以气为主的是父续，以脉和明点为主的是母续。