English
Having settled down, abiding with the wisdom of self-nature, realizing the ultimate truth, and manifesting enlightenment in one lifetime, etc., thus generating profound direct experience; the vastness also lies in establishing the foundational lineage by inherently residing in the mandala of the clear light of the sphere of reality. Based on this, all the vessel and essence aggregates, elements, and sources of the seemingly illusory conventional reality are realized as the adornments of deities, palaces, and realms, free from acceptance and rejection. Therefore, the continuums of the path are shown as something to be practiced. In order to establish the continuums of the common siddhis, such as the eight attainments, and the uncommon result from the path of seeing to the path of no more learning, there is no ignorance regarding the profound and vast meaning. In another way, it is also superior due to its swiftness, ease, and skillful means. How is it swift? It is obtaining enlightenment in this lifetime, or sixteen lifetimes, or three kalpas, or eight kalpas. Why is it swift? Because of the distinction of the ritual, the deities actually receive offerings, so there is merit arising from enjoyment; by the power of mantra, even a single drop of water transforms into the number of sands in the Ganges, so that much merit arises; a beginner manifests the samadhi of purifying the field that prevents impure appearances; even with each distinction of mantra and samadhi, there are special causes for ripening sentient beings, and these are present even just upon entering this vehicle. With the sphere of activity of samadhi, the wisdom that focuses on the aspect of the result in the manner of both form and truth is present from the beginning to the end. How is it easy? It is the absence of coarse sensations in body and mind. Why is it easy? In this, one also accomplishes a body endowed with six branches, obtains many miraculous powers and samadhis, and by the power of mantra, the Buddhas actually reside, and for the sake of accomplishing all the intentions of sentient beings through the union of mantra and tantra. What is skillful means? The training in ethics, such as immutable bliss, the training in samadhi with and without signs, and the nature of the two truths being primordially inseparable.
Chinese
这是关于以智慧觉悟的学修，以及进入实践领域等。此外，在《不可思议的续》中说：声闻等小乘，没有口诀，见、行、心之执持，因、道、果之地，时、受用、瑜伽，自他之义与所需，劳累、断边、微小之勤，积聚资粮与差别，以十五种差别，明咒持明乘更为殊胜。如是宣说。以见地殊胜之处在于：心性自性本来清净，法界胜义，远离一切障碍的清净部分是智慧胜义，安住于所有超越痛苦之法的蓝图是智慧胜义，于彼，身与智慧之功德可显现而不灭，是果之胜义。后者，佛之身语意功德事业五种大秘密果法任运而住，是自性本初之止息胜义谛。心性胜义谛之力量或显现，器情之显现，于孩童显现如世俗者，然亦于身与智慧之大坛城中，自显故，轮回涅槃好坏无别而圆满于平等性，是世俗谛。二者非取舍交替，如金与金之色，灯与灯之光，双运一味之自性中本初而住，是无别胜义之法身大身。然已真实超离于彼执持之思言，故仅于名言中安立为无别胜义超离思言。彼者，非佛所作善，非有情所作恶，非造作、非骤然之法，而是本初根源之法，心性本然之实性，如是安住之故。于《佛密道次第》中云：不随世俗亦不造作故，自性自性无别故，彼名解脱执着故，于二名言超思言。如是。二谛之安立是密咒。
English
These are the trainings in wisdom that realize directly, and entering into the realm of practice, etc. Furthermore, in the 'Inconceivable Tantra,' it says: The Hearers and other Lesser Vehicles do not have pith instructions; view, conduct, mind-holding, cause, path, and fruition grounds; time, enjoyment, yoga; self and other's benefit and need; weariness, abandoning extremes, small effort; accumulating merit and distinctions; by fifteen kinds of distinctions, the Vidyadhara Vehicle is particularly supreme. As it is taught, the distinction of being supreme in view is that the very nature of mind, the ultimate truth, the seven treasures, is primordially spontaneously accomplished in its essence. That is, from the aspect of essence being naturally pure, it is the ultimate dimension. That which abides as the blueprint for all phenomena beyond suffering, that very thing, from the aspect of being clear and luminous, free from all obscurations, is the ultimate wisdom. In that, the qualities of body and wisdom can arise without ceasing, which is the ultimate fruit. In this latter, the great secret of the five qualities of body, speech, mind, qualities, and activities of the Buddha, the fruition phenomena spontaneously present, is the cessation of original nature, the ultimate truth. The power or appearance of that very mind-essence ultimate truth, the arrangement of the vessel and its contents, appear to children as conventional, but even those, because they are self-appearing as the great mandala of body and wisdom, are complete in equality, without distinction between samsara and nirvana, good and bad, which is the conventional truth. These two are not something to be alternately taken and abandoned, but like gold and the color of gold, a lamp and the light of a lamp, they abide primordially in the nature of union, one taste, which is the great Dharmakaya of indivisible truth. However, because it is truly beyond the thoughts and expressions of grasping onto that, it is designated merely nominally as indivisible truth, beyond thought and expression. That itself is not made good by the Buddha, nor made bad by sentient beings. It is not an artificial, sudden phenomenon, but rather a primordial, authentic phenomenon, the natural disposition of the very nature of mind, abiding as such from the beginning. In the 'Secret Path Stages of the Buddha,' it says: 'Because it is not made by worldly ways, nor fabricated, because self-nature is indivisible by itself, for the sake of liberating attachment to that name, in the second designation, it is beyond thought and expression.' Thus it is. The establishment of the two truths is mantra.
Chinese
虽然这种观点非常卓越，但有些藏族学者认为，总的来说，显宗的观点和密宗没有区别。具体来说，世俗显现的任何事物都不能作为一种观点，因为对世俗对象进行冥想的心识是一种目标导向的思维，就像冥想慈悲、菩提心等一样。虽然他们这样解释，但这是不倾向于金刚乘宗义的说法。上面所说的对于理解密宗的观点至关重要，并且非常值得冥想。观点是指以智慧之眼观察一切法的实相，这与实相相符。对于圣者来说，在无误的智慧中显现的是一切法的实相，是究竟的真理和有效的认知。然而，对于众生来说，在迷惑的意识的境中显现的法，其显现方式是世俗的，是虚假的。例如，对于同一杯水，六道众生看到不同的显现方式，而佛陀们则将其视为母续（藏文：ཡུམ་མཱ་མ་ཀཱི）的境界。此外，实相是无法指定任何东西的，它完全脱离了戏论。如果有人说，这是在显宗道中所说的无误特征，因此显宗和密宗的观点没有区别，那么，虽然从法界脱离一切戏论的角度来看，这就像大乘经部中所说的将法身作为道路，但仅仅是脱离戏论的无遮止，并不具备作为所有无漏法的基础、具备一切殊胜特性的空性，以及密宗所特有的大乐的功德。在《无垢光》中说：如同在虚空界中，一切相的空性和镜子的影像一样，必定会见到无生之法。思维自己心所显现的种种显现，如同梦境一般。思维由微尘组成的自性之法，远离了分析的断灭空性。随顺于内在的安乐，即自己所认识的法。完全舍弃外在感官所认识的安乐之法。等等。
English
Although this view is particularly excellent, some Tibetan scholars generally believe that there is no difference between the view of the Paramita Vehicle and the Secret Mantra. Specifically, they argue that whatever appears conventionally cannot be considered a view, because the mind that meditates on a conventional object is a mind with an object, just like meditating on love, compassion, bodhicitta, and so on. Although they explain it this way, this is a statement from someone who is not inclined towards the tenets of the Vajrayana. What was said above is crucial for understanding the view of mantra and is very worthy of meditation. The term 'view' refers to looking with the eye of wisdom at the reality of all phenomena, which is in accordance with it. For the noble ones, what appears in unerring wisdom is the reality of all phenomena, the ultimate truth and valid cognition. However, for sentient beings, the phenomena that appear in the realm of deluded consciousness are false in their conventional appearance. For example, even with one water, the six types of beings see various appearances, while the Buddhas see it as the realm of the Mother (Tibetan: ཡུམ་མཱ་མ་ཀཱི). Furthermore, reality is that which does not fixate on anything, it is solely free from elaboration. If someone says that this is the unerring characteristic described in the Sutra path, therefore there is no difference between the views of Sutra and Tantra, then, although from the aspect of the sphere being free from all elaboration, it is like what is said in the Great Vehicle of using the form of the Dharmakaya as the path, the mere non-elaboration of cessation does not possess the emptiness that is the basis of all uncontaminated dharmas, endowed with all supreme qualities, nor the qualities of great bliss that are unique to mantra. In the 'Stainless Light' it says: 'Like the emptiness of all forms in the realm of space and the reflection of a mirror, one will definitely see the unborn dharmas. Thinking that the various appearances manifested by one's own mind are like dreams, thinking about the nature of phenomena composed of aggregates of particles, being far from the emptiness of annihilation that analyzes emptiness, following the inner bliss, which is the dharma to be known by oneself, completely abandoning the dharma of bliss to be known by the external senses,' and so on.
Chinese
我，在《观欲略说》中说：五蕴分析为空性，如水树般无有实义。一切相皆具胜妙，空性亦不如此转变。无生无灭，于此处所见之所知，以空性之事物为空性，非以五蕴之分析。如是说。名相者仅确立世俗之名相为空性，而不了知本初即安住于清净平等大性之要点。因不了知此，故不了解以形色二身之缘起安排为道之修法。因不了知此，故不了知积累受用欲妙之殊胜资粮之方法，因此需以舍弃与摄取之系缚，依赖无数三大阿僧祇劫之边际。于密咒中，证悟乐空双运之法界与智慧二无别之自性果位，乃是本自俱生安住之初始状态，通达此极清净之状态为观修之对境，并于此唯一之状态中修学或串习，即是修持。以此等将彼等显现为道用，于如幻之生起次第及于命脉明点上精勤之殊胜圆满次第上勤修。由不净之他起所生之错觉、突发之显现，器情五蕴界处一切逐渐消逝，清净圆满之身与智慧坛城，显现本初之状态，因此具有密咒之见修行果尤为殊胜之要点，故成立为果乘。如《莲花顶续》云：无垢法界之自性，具足三身与四智，何时清净即于彼，自显现前而生起，相似者于道上修持，即是真实之果乘。如是说。修持慈悲菩提心，乃是缘于显现之有境识，是不净之造作、突发之现象，因此与密咒不共之见修行持无有关联。此乃于显宗道次第中所说之世俗菩提心之差别，是孩童之智慧亦能了知之，仅此而已。因此幻化道次第
English
I, in the "Brief Exposition of Desires," it is said: The analysis of the five aggregates is emptiness, like a water tree, without essence. All aspects are endowed with excellence, but emptiness does not change in this way. Without arising, without ceasing, whatever is seen here as knowable, emptiness is empty by means of empty things, not by the analysis of the aggregates. As it is said. The characteristician only establishes the conventional characteristic as emptiness, but does not understand the key point of the original state of pure equality. Because he does not understand this, he does not understand the method of arranging the interdependent origination of the two form bodies as the path. Because he does not understand this, he does not understand the method of accumulating the special accumulation of enjoying desirable qualities, so he must rely on the edge of countless three immeasurable kalpas with the bondage of abandonment and adoption. In mantra, realizing the union of bliss and emptiness, the essence of the indivisibility of the sphere and wisdom, the supreme fruit, is the original state of spontaneous accomplishment. Having understood this extremely pure state as the object of contemplation, and learning or familiarizing oneself with it alone, is meditation. By making those appearances the path, one trains the mind in the special completion stage of the illusory generation stage and the essential points of the channels, winds, and bindus. All the impure, other-dependent, illusory, sudden phenomena, the container, the contents, the aggregates, the realms, and the sources gradually disappear, and the mandala of completely pure body and wisdom manifests the original state. Therefore, there is the key point that the view and practice of mantra are particularly superior, so it is established as the fruit vehicle. As it is said in the "Lotus Peak Tantra": The nature of the stainless realm, endowed with the three bodies and four wisdoms, whenever it is pure, in that very moment, self-manifestation arises before it, and practicing similarity on the path is truly called the fruit vehicle. As it is said. Meditating on love, compassion, and the mind of enlightenment is an impure, artificial, and sudden phenomenon of consciousness with an object that focuses on how it appears. Therefore, there is no connection with the uncommon view and practice of mantra. This is a distinction of the conventional mind of enlightenment spoken of in the path of the sutras, which even the wisdom of a child can understand, and that is all. Therefore, the illusory path of stages