Chinese
阐述了内学不变的喜乐。萨ra哈说：当智者们讲解论典时，却没有领悟到身体具有智慧。如是等等，在所有具有决定意义的经续论典中，都以深明离二的乐空智慧来阐述智慧本身。而领悟它的方法，是依靠上师的口诀，以及积累信心和福德资粮，除此之外，没有其他方法可以领悟。并且，通过思辨无法领悟究竟的真谛。寂天菩萨说：究竟非为心识之境，心识乃是世俗谛。弥勒巴说：未经上师之语庄严的中观，也只是中等而已。吉祥喜金刚说：非由他者所说，俱生本有；任何地方也无法寻得；依靠上师的加持、方便口诀和自身的福德才能了知。等等，因为广泛地阐述了这些，所以后来有些人不相信上师的口诀，对密咒的独特见解——自证智慧产生邪见，认为仅仅依靠中观的理证就能领悟，而不认为其他能证悟的方法是清净的。那么，这是否会背离上述经续的甚深密意呢？有智慧的人们自己去领悟吧！总的来说，通过闻思产生的智慧，仅仅领悟到见解的范畴，这与正量部的正统观点没有错谬，我们并非不敬重它。但是，通过它所领悟的，是普遍佛法的见解，仅仅是后发的推测性认识的范畴。而密咒中所说的见解，是自生智慧，并非完全依赖闻思，而是具有次第相传的具相上师的口诀，并且以加持的灌顶为基础，依靠生起次第和圆满次第之门才能证悟。因此，不认为这两种传统是相违的，这一点必须认识到是非常重要的。密咒的智慧本身，从离戏的角度来说，与中观的见解相同，但是，在乐空双运以及成为一切相圆满的佛身和智慧的蓝图等方面，却具有诸多殊胜之处。因此，正确的见解本身，在遮破和建立两个方面，对理解的方式非常...
English
It elucidates the unchanging bliss of inner science. Saraha said: When scholars explain the treatises, they do not realize that the body possesses wisdom. Thus, in all definitive Sutras, Tantras, and Shastras, wisdom itself is taught through the profound and clear non-duality of bliss and emptiness. The method for realizing it is through relying on the Guru's oral instructions and accumulating the collections of faith and merit. Apart from this, there is no other way to realize it. Furthermore, the ultimate truth cannot be realized through speculation. Shantideva said: The ultimate is not an object of the mind; the mind is considered to be conventional truth. Maitripa said: The Madhyamaka that is not adorned with the words of the Guru is only mediocre. Hevajra says: Not spoken by others, co-emergent; nowhere is it found; it is known through the Guru's initiation, skillful means, oral instructions, and one's own merit. And so on, because these are extensively taught, later some people do not trust the Guru's oral instructions, and they have wrong views about the unique view of mantra—self-cognizant wisdom—thinking that it can be realized only through Madhyamaka reasoning, and they do not regard other methods of realization as pure. Will this deviate from the profound meaning of the above Sutras and Tantras, or not? Let those with wisdom realize it for themselves! In general, the wisdom that arises from hearing and thinking only realizes the scope of the view. This is not mistaken in the authentic view of the Great Chariot, and we are not disrespectful of it. However, what is realized by it is the view of general Dharma, merely a field of subsequent inferential cognition. The view spoken of in mantra is self-arisen wisdom, which does not entirely depend on hearing and thinking, but rather has the oral instructions of a qualified Guru in a lineage, and based on the empowerment of blessings, it can be realized through reliance on the gates of the generation stage and completion stage. Therefore, it is very important to understand that these two traditions are not contradictory. The wisdom of mantra itself, from the perspective of freedom from elaboration, is the same as the view of Madhyamaka, but it is superior in many ways, such as the union of bliss and emptiness and the blueprint for the all-perfect body and wisdom. Therefore, the correct view itself, in terms of negation and affirmation, the way of taking the meaning is very...
Chinese
因为认为（它们）相同而感到矛盾，以及想要看似是自生智慧的分别念的理路等等，这无非是鱼和芥菜籽混在一起。又有些人这样认为：你们已经抛弃了闻思的智慧，如果是这样，虽然不是说完全不需要闻思，但是依靠上师的加持和方便的次第，通过窍诀的要害，瑜伽士现量体验到离境的自证智慧，因此能够消除浓厚的无明黑暗，从而成就无上的修生智慧。它本身就成了辨别法的智慧，因为对一切所知都没有迷惑，所以也是般若波罗蜜多。如是说：不可言说、不可思议、不可表达的般若波罗蜜多，是不生不灭的虚空自性，各自是自证智慧的行境。又《胜乐根本续》中也说：何时触及那本身，一切思念皆无思。何时无思而思，那时变得不可思议。众生如何无思，无思如何成胜者？因此离思之佛陀，善说此思念。于那不可思议之心，一切思念皆远离行。种种增益无增益，无染大乐。一切相之最胜，诸根聚集无相状。有与非有之自性，亦离有与非有之相。非物质故为自证，非识亦非见。无色故无处住，不变故为常。等等，宣说了超越五蕴和八识的各自自证之智。嘿汝嘎中也说：自证自性即是清净，清净非由他解脱。等等无量教证。因此，一切智慧的观察都是作为后得位观察的定论方法而宣说的，而在入定的时候需要分别念，在具量之经续中没有这样说过。窍诀穗中说：这些支分仅仅是起立的，对于安住于道，则不需要真实的证悟，以及语、业的边际，感受和忆念。
English
Because they think (they) are the same and feel contradictory, and wanting what appears to be the reasoning of discriminating thoughts of self-born wisdom, etc., this is nothing more than mixing fish and mustard seeds together. Also, some think like this: You have abandoned the wisdom of hearing and thinking, if that is the case, although it is not said that hearing and thinking are completely unnecessary, but relying on the blessings of the lama and the stages of skillful means, through the crucial points of introduction, the yogi directly experiences the self-aware wisdom that is free from objects, therefore it is able to dispel the thick darkness of ignorance, thereby accomplishing the unsurpassed wisdom born of meditation. It itself becomes the wisdom of discriminating the Dharma, because there is no confusion about all knowable things, so it is also the Prajnaparamita. As it is said: Inexpressible, inconceivable, and unutterable Prajnaparamita, is the unborn, unceasing nature of space, each is the realm of self-aware wisdom. Also, in the Hevajra Root Tantra it says: When one touches that itself, all thoughts are without thought. When one thinks without thought, then it becomes inconceivable. How do sentient beings not think, how does not thinking become victorious? Therefore, the Buddha who is free from thought, well explained this thought. In that inconceivable mind, all thoughts are separated from going. Various additions, no additions, undefiled great bliss. The most excellent of all aspects, all senses gathered, without form. The nature of being and non-being, also separated from the aspects of being and non-being. Because it is not material, it is self-aware, not consciousness nor seeing. Because it is formless, it does not dwell anywhere, because it is unchanging, it is constant. Etc., it is said that the individual self-awareness that transcends the five aggregates and the eight consciousnesses. In the Hevajra it also says: Self-aware nature is purity itself, purity is not liberated by others. Etc., countless scriptural proofs. Therefore, all investigations of wisdom are taught as a method for establishing the view in the post-meditation state, but it is not mentioned in the authoritative sutras and tantras that discriminating thoughts are needed during meditative equipoise. In the Manngak Nyema it says: These limbs are only for rising, for abiding on the path, there is no need for true realization, and the limits of speech, action, feelings, and memory.
Chinese
是也。如是等等，所有经续中，都只为了阐述离思离念的等持。如果不是这样，将等持中的胜观智慧，视为寻思等心所分别念的连串，那又怎么能消除无明的黑暗呢？因为分别念本身就是无明的自性。《定解宝灯》中说：分别念乃大无明，是堕入轮回大海之因。安住于无分别之等持，如虚空般无分别而明澈。因为这样说的缘故。还有，通达中观的见解，不会成为密咒的过失。因为有些印度的成就者，最初也是依靠闻思，而使共同的佛法见解落于下乘，当进入密咒时，那见解便自然而然地被认为是自生智慧，并通过各种方便法门加以引导，从而获得殊胜的成就。大手印也与究竟的中观大义无二无别。《入彼性》中云：般若波罗蜜多的异名即为大手印，因为那是无二智慧的自性。薄伽梵也是法身的自性，菩提心金刚即是如来藏的自性。因为这样阐述的缘故。因此，雪域藏地，如玛尔巴师徒三尊，众生怙主帕摩竹巴，竹巴噶举等，所有噶举派的先贤们，都认为这个甚深之义，实际上没有超出他空大中观。萨迦班智达虽然主张名言应成派，但他的不共密意，如其在《无我赞》的注释中所说，详细阐述了心要智慧的安住方式，与最后法轮相同。因此，三续等，所调伏之基、能调伏之法、调伏之果，基之金刚持，以及原始佛等等，所有密咒的生起次第和圆满次第，成熟法和解脱法，都必须以最后法轮为基础来讲解，因此，所有合格的智者和成就者的究竟密意，都不会超出这个中观。
English
It is so. Like that and so on, all sutras and tantras, are only for explaining the samadhi that is free from thoughts and concepts. If it is not like that, and the wisdom of vipashyana in samadhi is regarded as a series of mental events such as investigation, then how can it eliminate the darkness of ignorance? Because conceptualization itself is the nature of ignorance. It is said in the Samadhiraja Sutra: 'Conceptualization is great ignorance, it is the cause of falling into the ocean of samsara. Abiding in non-conceptual samadhi, like the sky, is non-conceptual and clear.' Because it is said so. Furthermore, realizing the view of Madhyamaka does not become a fault of mantra. Because some Indian siddhas also initially relied on hearing and thinking, and the common Dharma view fell into inferiority, when entering mantra, that view was naturally recognized as self-born wisdom, and various skillful means were used to guide it, thereby obtaining supreme accomplishment. Mahamudra is also non-dual with the ultimate meaning of Great Madhyamaka. It is said in the Entering Suchness: 'Another name for the Prajnaparamita is Mahamudra, because it is the nature of non-dual wisdom.' The Bhagavan is also the nature of Dharmakaya, the Vajra of Bodhicitta is the nature of the Tathagatagarbha. Because it is explained like that. Therefore, in the snowy land of Tibet, such as Marpa and his three disciples, the protector of beings Phagmo Drupa, Drukpa Kagyu, etc., all the past Kagyu masters, all think that this profound meaning does not actually go beyond Other-empty Great Madhyamaka. Although Sakya Pandita advocates name-only Prasangika, his uncommon intention, as he said in the commentary on the Praise of No-self, elaborately explains the way of abiding of the essential wisdom, which is the same as the last turning of the wheel of Dharma. Therefore, the three continuums, the basis to be tamed, the means of taming, the result of taming, the Vajradhara of the basis, and the primordial Buddha, etc., all the generation stage and completion stage of mantra, the maturing and liberating practices, must all be explained based on the last turning of the wheel of Dharma, therefore, the ultimate intention of all qualified scholars and accomplished ones does not go beyond this Madhyamaka. Completion
Chinese
大圆满是安立于心识见解之上的，由于从思想和言辞的戏论中解脱出来，不住于道谛有为之法，因此不住于言辞和名相之道。如《普作王续》中说：“瑜伽极度真实大圆满，若说因果存在而作宣说，彼者不具大圆满之证悟义。若说胜义世俗二者，乃是安立增益谤毁之语，彼者不能证悟无二。三世诸佛之证悟，亦不二见，证悟为唯一实相。”因此，与中观应成派所许的一切承诺相违背的，与原始清净之自性安住方式相符。该续中又说：“于本来自性清净之坛城中，从因至果之天神坛城，以四支修持圆满后，视作任运自成之摄集自性。”因此，三身及其功德全部安住于基位，从任运自成之角度，如最后法轮和慈氏五论之意趣而安住。涅槃之功德如太阳和光芒般，本来自性俱生。显现之功德为身，光芒和刹土以及宫殿等，觉性之功德为力量和无畏等，如是任运自成安住之方式，如《华严经》中所说极为广大。如《宝性论》云：“非造作且任运成，非由他缘而证悟。”等等。又说：“自生者之胜义谛，唯以信心而证悟。”如是宣说不能以随念等分别念而证悟，如是即是如实宣说大圆满之道。此外，学师智足所著《文殊口授》中说：“大圆满乃是智慧总集之体性，完全清净之身乃是大金刚持。具德一切之自性，以此二次第，乃至三劫亦连同痛苦之道，获得与自己相应之无上菩提，以及彼少分之安乐，瑜伽士为何不修持之？”如是说，以波罗蜜多等下道，于三大阿僧祇劫中，以疲劳和痛苦而修持，彼自之菩提之相