English
Conventional truth is divided into two. The first is further divided into two: the valid conventional truth that appears as a basis and is able to function, and the false conventional truth that appears but is unable to function. Ultimate truth also has two aspects: the ultimate truth that is imputed by intellectual knowledge, and the self-nature ultimate truth that becomes the object of the wisdom of the noble ones' equipoise. Thus, distinguishing the two truths is done because they believe that in ultimate truth, there is neither the subtle self of phenomena nor the coarse self of the person. Therefore, such a person is considered to have strayed into the path of the Bodhisattva. Second, distinguishing the special characteristics of the Secret Mantra skillful means vehicle from that, which is divided into two: the way of distinguishing the differences between the two truths, and the way of distinguishing the inseparability of view and conduct. The first has two aspects: Enumeration. First, the tenet of the Bodhisattva's conventional truth. Elaboration. Among the unsurpassed Great Vehicle that surpasses the Hearers and Solitary Realizers of the Lesser Vehicle, the Bodhisattva, in the Dharma-nature ultimate, in the state of unborn emptiness, all phenomena such as existence and non-existence are indistinguishable, therefore they are inseparable; in the conventional, for all that appears merely as a cause, they grasp both the valid conventional truth that appears as real and is able to function, and the impure false conventional truth that appears but is unable to function. Second, the way of measuring the tenet of the two truths of Secret Mantra. Elaboration. Although it appears to be indulging in afflictions, the Secret Mantra skillful means vehicle, which is not bound by the power of view and meditation, that is, the system of Mahayoga, is such that: liberation, which is completely purified, and the phenomena of suffering samsara, which are completely defiled by afflictions, let alone being inseparable as the seven treasures in the ultimate sense. The aggregates, elements, and sense bases, which are conventional phenomena, are also considered to be merely the illusory body of awareness and wisdom, and the mandala of wisdom, therefore they are inseparable. Thus, the difference between the Bodhisattva and Mahayoga in terms of the height of their views is only that much. Therefore, this is the distinction of the special characteristics of the Secret Mantra skillful means vehicle. Second, measuring by the inseparability of view and conduct, which is divided into two: Enumeration. First, a brief indication, and Elaboration. The view of the inner skillful means vehicle Secret Mantra, and the conduct that is inseparable from it, are different from others.
Chinese
成为伟大是因为，它超越了无上乘菩萨的见行。如何超越呢？是这样的：第二，广说分为三：计数。第一，见解是证悟诸法无别的显现之差别。正直。菩萨中观的胜义谛是空性的一方面，而在此，嘛哈瑜伽的胜义谛是具足一切殊胜的，在大空性之中，是圣者的七财宝，即身、语、意、功德、事业五者，以及界和智慧二者，这七者任运成就，因此是殊胜的。菩萨中观的世俗谛执着于清净与不清净、迷惑与不迷惑，而在此，嘛哈瑜伽的世俗谛仅仅是，认为一切蕴、界、处都平等且圆满地处于身和智慧的状态中，没有好坏之分，因此可以推断。一切法证悟真谛无别之真实义的殊胜或圣洁之人，如此胜义谛和世俗谛二者，在词句上虽然不同，但在意义上没有差别，不会颠倒，以智慧彻底证悟其真实性。由此可以推断，它超越了菩萨认为二谛是不同的观点。第二，行持是不动摇于平等性，并且示现一切，正直。如此，在不从真谛无别之平等性中动摇的同时，以行持的差别，用不间断的方法，不超越意义的印，超越了具有取舍、遮破和修持的行持，因此通过示现伟大来推断。第三，宣示见行二无别的完全清净之伟大，分为二：计数。第一，宣示自性是方便智慧二无别的完全清净，正直。行持是方便，见解是智慧，二者无别且完全清净，因此可以从菩萨的见行差别来推断。第二，将彼二无别之完全清净伟大进行重复。正直。在世俗谛中，说蕴、界、处、识一切都是完全清净的，这也不是像下乘那样，通过舍弃、遮止、修习世俗谛的实有来达到清净，那么如何清净呢？世俗谛的显现是石头，行持在是石头的时候，就已经是身和智慧的完全清净了。因为这个原因，也不要只看世俗谛的显现是虚假的，不要舍弃显现。
English
It is great because it surpasses the view and conduct of the unsurpassed vehicle, the Bodhisattva. How does it surpass? It is like this: Second, the extensive explanation has three parts: Enumeration. First, the view is the distinction of realizing all phenomena as non-dual and manifest. Straightforward. The ultimate truth of the Bodhisattva Madhyamaka is one aspect of emptiness, but here, the ultimate truth of Mahayoga is the great emptiness that possesses all kinds of excellence. Within it are the seven treasures of the noble ones: the five, body, speech, mind, qualities, and activities, and the two, realm and wisdom, these seven are spontaneously accomplished, therefore it is noble. The conventional truth of the Bodhisattva Madhyamaka holds onto pure and impure, deluded and undeluded, but here, in the mere conventional truth of Maha, it is considered that all aggregates, elements, and sense bases are equal and complete in the state of body and wisdom, without good or bad, so it can be inferred. A superior or holy person who has realized the true meaning of all phenomena as the indivisible truth, thus, although these two, ultimate truth and conventional truth, are different in words, they are not different in meaning, and they thoroughly realize the truth without reversing it. From this, it can be inferred that it surpasses the Bodhisattva's view that the two truths are different. Second, conduct is not moving from equality and showing everything, and Straightforward. Thus, while not moving from the state of indivisible truth and equality, the distinction of conduct, with the method of non-cessation, the seal that does not go beyond meaning, surpasses the conduct that has abandonment and acceptance, negation and affirmation, so it is inferred by showing greatness. Third, declaring the greatness of the two-in-one view and conduct as completely pure, there are two parts: Enumeration. First, declaring that the essence is the complete purity of the two-in-one method and wisdom, and Straightforward. Conduct is method and view is wisdom, the two are inseparable and completely pure, so it can be inferred from the difference between the view and conduct of the Bodhisattva. Second, repeating that very two-in-one completely pure greatness. Straightforward. In conventional truth, saying that all aggregates, elements, sense bases, and consciousness are completely pure, this is not like the lower vehicle, where purity is achieved by eliminating the reality of conventional truth through the methods of abandoning, negating, and training. So how is it pure? The appearance of conventional truth is a stone, and conduct, at the very moment of being a stone, is already the complete purity of body and wisdom. For that reason, one should not only see the appearance of conventional truth as false, and one should not abandon appearance.
English
This is set for the sake of measurement. Second, there are two cases of straying into the outer tantras: counting. The first is straying into Kriya, that is, because one does not understand the meaning of the two-in-one of samsara and nirvana, the great equality spontaneously accomplished, in reality, the very nature of reality that purifies the four extremes of arising and ceasing, one and many, is like a mirror, equality, discernment, and the merits of the four accomplished wisdoms, although in conventional terms, it appears as the mandala of the three families of deities, but in practice, one visualizes in the space in front of oneself in the manner of hoping to obtain accomplishments from the wisdom heroes of the deities, or one practices the two truths in turn, and through actions such as bathing and cleansing, one believes that the fruit can be accomplished from the door of action, this is straying into the realm of Kriya. The second is straying into Yoga. That is, because one has not seen and realized the meaning of the inseparability of samsara and nirvana, the spontaneously accomplished great equality, all the dharmas of samsara and nirvana, in the ultimate sense, are pure in the nature of the luminosity of the mind itself, therefore, the blessings of the wisdom of realization, in conventional terms, transform and appear as the thirty-seven deities of the Vajradhatu mandala, such as the five families, therefore, the visualization of the deity, or the acceptance and rejection of samaya substances such as the three whites, and mainly expounding the concentration of mind, this is yoga, that is, straying into the realm of Yoga. Third, there are two cases of adopting a philosophical system by aiming at the meaning without error: counting. The first is a brief explanation, that is, as mentioned above, examining the objects of samsara and nirvana to be measured by reasoning, and opening and removing them with the eye of the wisdom of a yogi, and then, accepting the philosophical system of the meaning that does not err from one's own system, this should be done. The second is a detailed explanation, there are four points: the philosophical system of the unsurpassed secret mantra, whose nature is non-duality, and the way in which the view clings to one side of existence and non-existence and deviates from equality, with metaphors, and the way in which existence and non-existence can only be examined as sounds, but in meaning, they are liberated from the extremes of existence and non-existence, and this is the realm of activity of the supreme person, therefore, it is advised to realize it. The first point has three points: counting. First, the nature of the realization of the view, that is, the way in which all the views of samsara and nirvana are not mixed and are completely equal, and as mentioned above, the past superior vehicle, that is, the secret mantra, and the inferior, that is, the views of all the Hinayana, and the three realms and nine grounds, and the eternal and annihilationist two of the heretics.
Chinese
因此，如果将所有世俗的观点都完全视为证悟自生大智慧的本质，那么，从胜义谛的角度来看，这些观点和乘都没有任何自性成立，但从世俗谛的角度来看，这些观点和乘却显现并成立。虽然观点和乘的次第以这种方式显现，但由于它们的自性、法性平等性从未脱离或动摇法界，因此是显空平等性。第二，平等时没有执着观点的分别念。问：那么，被称为法性平等性的意义本身是什么样的呢？答：平等性的自性在任何一个方面都无法确定，因为万法在无方中显现，而且平等的本质无法以显空任何一方来指示。因此，对它没有任何执着，认为它是平等或不平等。第三，同样，显示了意义是菩提心的特征，这有三点。计数。第一，显示菩提心无有来去，并且是自证。问：轮回涅槃平等性的意义是菩提心，那么这句话的意义是什么呢？答：首先，它不从任何地方而来，因此没有生；最后，它不去任何地方，因此没有灭。现在它也不住在任何地方，因为没有任何能取所取的分别念，所以仅仅是自证。三世诸佛和三界一切众生都安住在自证菩提心中。第二，显示它是无所缘的。问：所有菩提心的意义是，它远离了对显空等任何一方的执着，像太阳的精华一样极难用心去衡量，像大海一样深不可测。因此，不执着于实有之法，故为“菩提”；不执着于非实有之法，故为“觉”；没有执着于差别之法。第三，显示无别的菩提心是万法的本质。问：那么，心性本身的意义是什么呢？答：菩提本身就是心性的自显现。因此，由于心与菩提无二无别，三界轮回的剩余或未剩余的一切众生，以及三世所摄