Chinese
我是慢之法。所谓外道密宗的殊胜者，大密宗有三：不取舍，执持享用誓言物和方便智慧，行持苦行大瑜伽；随顺国王法界智慧阿底瑜伽的阿努瑜伽者；远离作为的自生智慧，执持一切者之主阿底瑜伽者。这些见解之论典不必修，乃是正道之见解中具有我执之执着，与正确的见解和言词一样，都是由分别执着所区分的。这些外道在当今自诩为道者中也很多。因此，对于慎重行事和说法之上师，理应从内心深处进行全面的比较。顺带产生的这些，在无边际的部类中产生圆满部类。谁陷入其中，谁就执着常。是诸佛的近处。如是，从正确的教法中顺带产生的外道，从微细的婆罗门开始，种类繁多，无边无量，总的来说是存在的。此处，外道密宗大小六种以下，全部宣说的根本四支分六，合计为十。如是，谁陷入各自的见解中并执着，因为没有到达意义的顶点，所以只是执着于表相。因为有成就诸佛长久的因，所以是近处，只是执着于表相和顺带产生二者本体是一样的。那么，在此处所说中，顺带产生似乎是从两种邪道中推断出来的，是吗？那是本体后来所要宣说的，因此是陈述，因为那是教法本身，所以没有过失。楞伽之主另有谁，从口中说出是怎样的，世界明灯熄灭后，谁的意乐不同，见解的差别也是如此产生，顺带产生的也是如此。如是，呼唤并从那之中显示不相同之处，另有谁，是在顺带产生中宣说的。怎样呢？世界明灯导师身入涅槃之后，谁的个别人的意乐不相同，因为不同，所以从很多人口中所说的教法本身中，与见解外道相似的差别很多，如见解的差别那样产生。所说的外道顺带产生，法和见
English
I am the method of pride. The so-called superior ones of the heretical tantras, the Great Secret Ones, are threefold: without acceptance or rejection, holding and utilizing the samaya substances and skillful wisdom, practicing great asceticism is Maha Yoga; following the king of space wisdom, Ati Yoga, is Anu Yoga; and the nature of being free from action, the self-born wisdom, holding the lord of all, is Ati Yoga. These tenets of view do not need to be accomplished, for they are the attachment of self-grasping from the view of the correct path. The correct view and expression are distinguished by conceptual grasping. These heretics are also very numerous among those who claim to be on the path nowadays. Therefore, one should thoroughly compare from the heart all aspects of the lamas who act and speak cautiously. Whatever arises incidentally, arises in the infinite categories, the complete category. Whoever is caught up in it, clings to permanence. They are close to all the Buddhas. Thus, the heretics that arise incidentally from the correct doctrine, starting from the subtle Brahmins, are numerous, infinite, and inconceivable in general. Here, the root of all the heretical tantras, both large and small, six or less, is said to be four branches and six parts, totaling ten. Thus, whoever is caught up in and clings to their own views, because they have not reached the essence, they only cling to the appearance. Because there is a cause for achieving Buddhahood for a long time, they are close, and clinging to the appearance and arising incidentally are the same in essence. So, in what is said here, does what arises incidentally seem to be inferred from the two wrong paths? That is what is stated from the essence that will be explained later, and because that is the teaching itself, there is no fault. Who else is the lord of Lanka, how does it come from the mouth, after the lamp of the world has set, whose inclinations are different, the differences in views also arise in the same way, and what arises incidentally is also the same. Thus, calling and showing the difference from that, who else, is what is explained in what arises incidentally. How is it? After the lamp of the world, the teacher, has passed into nirvana, whose individual inclinations are different, because they are different, from the teachings spoken by many people, there are many differences similar to the views of heretics, just as the differences in views arise. The heretical teachings that arise incidentally, dharma and view,
Chinese
即使是不一致的部分，其产生的规律也是一致的，就是这样。这些是仅仅在比较时才应舍弃的。全知行也有两种，次第的和顿时的。次第进入也有三种，不颠倒的本性，以及能证、现证三者。这也要以两种差别，圣者以三三为二而宣说，您难道不知道吗？因此，大小二三六。 所谓在超越世间的正道大乘中，全知行也有两种：对于智慧低下者，是次第的；对于智慧超胜者，是顿时的。其中，次第进入是因乘者，例如像印度学习制陶的方式一样学习和进入，也有三种：事物如其本来的不颠倒，不错误地证悟，以及随之修行，以及以见解现量证悟自证。其中，小乘因乘次第进入，与中观乘次第进入的差别在于，证悟的方法、修行和见解证悟的程度，也各自在自宗中宣说了三三。大乘和小乘的分类，小乘有三种，大乘有三种，总共宣说了六种。那么，大小乘的次第进入的三种意义是什么呢？证悟深奥和微细二者。智慧广大，深奥是殊胜的本性。 所谓证悟的方法，声闻和缘觉的智慧刹那非常深奥，并且证悟到外器世界极微尘的极微小部分存在，智慧超胜，智慧广大，经部师认为诸法的如是性是不生的意义，深奥且是所知中的殊胜。修行广大和部分。广大和以相修行。 所谓菩萨修行布施眼睛和头颅，以及方方面面和波罗蜜多广大，以及广大修行，声闻缘觉仅仅以部分相修行而安住。那是大秘密，说是秘密。 这样说是他自己的秘密意义。现证两种，进入内外。以不相符的方面执著，产生各自不同的两种意愿。 所谓次第进入的见解是
English
Even the inconsistent parts have a consistent pattern of arising, just like that. These are only to be abandoned when comparing. All-knowing conduct also has two aspects: gradual and instantaneous. Gradual entry also has three aspects: the non-inverted nature, and the three: the means of proof, and direct realization. This is also taught by the noble ones as three threes into two, through two distinctions. Don't you know this? Therefore, the great and small, two, three, six. In the path of the transcendent world, the Mahayana, all-knowing conduct also has two aspects: gradual for those of lesser intelligence, and instantaneous for those of superior intelligence. Among these, gradual entry is for those of the causal vehicle. For example, learning and entering like learning pottery in India, there are also three aspects: the non-inverted nature of things as they are, proving without error, and practicing accordingly, and realizing self-awareness directly through view. Among these, the difference between the gradual entry of the Small Vehicle of cause and the gradual entry of the Madhyamaka Vehicle lies in the means of proof, practice, and the degree of realization of view, which are also taught as three threes in their respective tenets. The classifications of the Great and Small Vehicles are three for the Small Vehicle and three for the Great Vehicle, totaling six. So, what are the three meanings of the gradual entry of the Great and Small Vehicles? The two are profound and subtle. Great wisdom, profound is the supreme nature. The means of proof is that the wisdom of the Shravakas and Pratyekabuddhas is extremely profound in an instant, and they realize that the external world exists only as extremely small parts of extremely fine particles. Supreme wisdom, great wisdom, the Sutra school believes that the Suchness of all phenomena is the unborn meaning, profound and supreme among the knowable. Practice is vast and partial. Vast and practicing with characteristics. The Bodhisattva practices giving eyes and heads, and the perfections in all aspects are vast, and the practice is vast. The Shravakas and Pratyekabuddhas rely on practicing only partial characteristics. That is the great secret, said to be secret. That is the secret meaning of his own teaching. There are two kinds of direct realization, entering inside and outside. By grasping the incongruous aspects, two different desires arise separately. The view of gradual entry is
Chinese
由于智慧的差别，产生了外道小乘和内道大乘中观派。虽然见解的根本相同，但由于大乘和小乘的教义不同，因此产生了争论。那么，小乘认为什么是外道的见解呢？“外道有差别和名称两种，两种部分从一个根本产生争论。”这里指的是外道声闻部和有部，两者的见解和宗派的两个部分，从一个根本上产生了不同的争论。 “内道进入，心识显现区分中边，内外混合执着，必定在那上面产生争论。”这里指的是内外道的行境清净与不清净的区别。这里的大乘也有两种：唯识宗认为，例如对患有白内障的人和出现毛发轮的人来说，心识显现一样，境和识都是虚假的显现。另一种大乘则将万法分为四边和中观，认为不可得。其中，唯识宗认为，内外混合，识是显现的一方，因此境的方面完全不存在。中观宗则不认为外境和内心的相互显现是识的显现。在世俗谛中，如同幻术一般，存在着欺骗性的不真实，虚假显现为真实，但在胜义谛中，通过排除边见而最终确定为不生。因为各自执着于自己的见解并产生争论。“区分中边，必定进入，最终确定，如是产生。”这里指的是大中观，通过无有边中过失的智慧，进入对境，并且通过不错误地以教理和正理来确定其意义，从而使其可能出错，消除各种损害，并确定其必然如此产生。这些在这里因为文字的恐惧而没有详细阐述。同时进入的瑜伽士，行为和行为的方法不存在行为，生和不生没有生灭，这些全部不混合完全圆满。不混合如同在虚空中散布星辰，完全圆满因此遍布虚空，如同彩虹显现一般不混合。这里说的是密咒是同时进入的大瑜伽，它的方式是行为为主的克里亚（藏文：བྱ་བ་，梵文：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：行为），依靠上下两种方法的乌巴亚（藏文：ཐབས་，梵文：उपाय，梵文罗马拟音：upāya，汉语字面意思：方法）和以三摩地为主的身语之行
English
Due to the difference in intelligence, the outer Small Vehicle and the inner Great Vehicle Madhyamaka school arose. Although the root of the views is the same, disputes arise because the doctrines of the Great and Small Vehicles differ. So, what does the Small Vehicle consider to be the view of the outer path? "Outer paths have two kinds of distinctions and names, two parts arise from one root and cause disputes." This refers to the outer path Śrāvakayāna and the Vaibhāṣika, the two parts of the views and tenets, arising from one root and disputing differently. "Entering the inner path, mind and appearance differentiate the middle and the extremes, outer and inner mix and cling, and disputes certainly arise on that." This refers to the distinction between pure and impure realms of experience of the outer and inner paths. Here, the Great Vehicle also has two: the Mind-Only school believes that, for example, for people with cataracts and those with hair-wheels, the mind appears the same, and both the object and consciousness are false appearances. The other Great Vehicle divides all phenomena into four extremes and the middle, believing that they are unattainable. Among them, the Mind-Only school believes that the inner and outer mix, and consciousness is the side of appearance, so the aspect of the object does not exist at all. The Madhyamaka school does not believe that the mutual appearance of the outer object and the inner mind is the appearance of consciousness. In conventional truth, like an illusion, there is a deceptive untruth, and the false appears as true, but in ultimate truth, by eliminating extremes, it is finally determined as unborn. Because they each cling to their own views and disputes arise. "Differentiate the middle and the extremes, certainly enter, finally determine, and thus arise." This refers to the Great Madhyamaka, through the wisdom that is free from the faults of extremes and the middle, entering the object, and by determining its meaning without error through scripture and reasoning, making it possible to err, eliminating all harms, and determining that it will certainly arise thus. These are not elaborated here due to the fear of words. Yogis who enter simultaneously, actions and methods of action without action, birth and non-birth without arising and ceasing, all these are unmixed and completely perfect. Unmixed like scattering stars in the sky, completely perfect therefore pervading the sky, unmixed like the appearance of a rainbow. Here it is said that Secret Mantra is the great yoga of simultaneous entry, its way is Kriya (藏文：བྱ་བ་，梵文：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：action) which emphasizes action, Upaya (藏文：ཐབས་，梵文：उपाय，梵文罗马拟音：upāya，汉语字面意思：method) which relies on both the upper and lower methods, and the actions of body and speech which are mainly Samadhi
Chinese
不接受的瑜伽和，三摩地等次第生起的玛哈瑜伽，次第不生起的阿努瑜伽，以及脱离这些名相的阿底瑜伽。六种密宗乘各自的教义都清晰而不混淆，在大平等任运成就的状态中圆满，因此也无法指示各自的自性。那么，难道仅仅是没有吗？各自显现的例子就像天空中的星星出现一样，不混杂而圆满为一体。由于一切都未经勤作而成就，因此从两种名相中解脱出来，就像彩虹出现在天空中的例子一样。因此，任何觉性都是一次性进入，没有不进入的情况，也就是没有从各自出发的情况。在这个密宗中，也没有通过道路方法来寻找可获得之物。一切法都被说成是无生无灭，没有自性的存在，而是被包含在自生智慧心性中，就像没有勤作而圆满的例子一样。那么，既然显宗和密宗都有两种进入方式，为什么这里显示的是超越呢？无论通过什么因来行进，最终都必须依赖密宗，因为大方便乘不依赖于其他。愚昧次第同时进入修行。像这样，那些隐藏在无二意义中的因，是次第进入的。而密宗真正伟大的意义，是一次性进入的修行。那么，这两种修心方式，以及烦恼清净的方式是什么呢？对于欲望之境的执着舍弃，修习转变，了知思辨，行持自在。了知世间，证悟胜者，行持具慧，自在转变方法。像这样，世间人以混乱的方式行持的这些法，就是五种欲望等等。那些胜者声闻缘觉，会舍弃并阻止这些，从而使其清净。菩萨以无分别的智慧和如海的行持来修习。明咒克里亚瑜伽和乌巴瑜伽，将三毒转化为身语意等。瑜伽瑜伽士会如实地了知其自性，仅仅是供养神灵并进行修行。伟大的瑜伽玛哈瑜伽士，将心识显现