English
If one clings to one side, then one will not see the true meaning of the secret mantra that is free from extremes, because one is afflicted by the serious illness of negative habitual patterns. For example, when pointing at the moon with a finger, clinging to the fingertip obscures the moon. Thirdly, what is shown from "Therefore, meditation" to "Appearances are without inherent existence" is: In this way, the meaning of the secret mantra is gathered together, so the views and meditations or samadhis of the vehicles from the Shravakas to the outer tantrikas are different, and the characteristics of the Mahayana are that everything that appears differently on their own levels does not separate the great meaning of the secret mantra, like children playing with blocks, their own views speculated by their own minds and attachment to samadhi are like children stacking blocks, collapsing at the same time, and what appears is a fundamental error, so it is only a relative illusion. Why is that? Because, for the supreme secret mantra Mahayana, there are two situations, one is that the views of the outer tantrikas are inferior, and the other is that, relative to the secret mantra, the Mahayana practitioners of the cause vehicle. From the point of view of view, seeing conventional truth as mere illusion, seeing objects as self-existing, is like illusion performing the act of inducing illusion, but there is no real thing. Attachment to the aspects of samadhi is like a thirsty animal chasing after the appearance of water in a mirage, but not quenching its thirst. In the ultimate sense, the occasion of considering that there is no arising or ceasing of inherent existence, like the sky, does not see the nature of the great secret mantra vehicle that is difficult to realize, the essence of the complete collection of the intentions of the Victorious Ones, the nature of the complete Dharma, the meaning of the inseparability of the two truths, because one's own view obscures it. Why is that? Because the Bodhisattva of the Sutra school believes that in the ultimate sense, what is unborn, empty, and has never appeared is the supreme and flawless view that is free from extremes. This is because it is a mistake of not seeing the essence of the meaning of the secret mantra, so it is not possible to realize the unerring meaning of the inseparability of cause and effect, because without realizing the great non-duality of appearance and emptiness, one clings to emptiness as supreme.
Chinese
如果中观宗认为确实如此，密宗外道则认为无法创造。在此，如果考虑到大圆满自显无别的见解，那么密宗外道三者的观点也是如此。在见解的界限中：世俗显现是神、语、意三者，如君主与臣民一般，在胜义谛中，视其为清净的边际。四种姓如君主与仆从，在胜义谛中，视其为远离戏论。显现五种姓如朋友般，视为殊胜的遍照大佛。如是所说，虽然最终都认为无有差别，但因为成为了持有二谛的宗义者，将远离边际、具有宗派性的胜义谛，与世俗的显现相分离。如珍宝交付中说：清净真实需要洁净而迷惑。以及，前后二者之过患会带来损害。以及，如果遍照大佛没有偏颇，那为何五种姓有差别有偏颇呢？交替禅定修持一法，如将冷热触感合为一体，想要修持一法的愚者一般。如是所说必定会如此。详细内容可从此处和玉塘等地了解。因此，在巨响声变中说：有些依赖于处所，产生真假的区别。有些从无所缘中，仅凭公正就能理解。有些认为轮回涅槃，从二谛中产生二心之迷惑。由此产生显现、因缘、烦恼等。就像这样。因此，中观等宗所安立的世俗谛和胜义谛，此时，所有这些都是心的法性，显现可见和空性不可见二者无别，在远离行境的显现中，融入无自性的状态中，因此，具有宗派性的宗义，更不用说其他，即使仅仅认为无有差别，在任何情况下都是不可能的。第三是，从“总集秘密”到“不勤作安住”之间所阐述的内容。那么，什么是大乘密宗的宗义呢？十方四时的所有佛陀总集后所宣说的意义精髓，难以理解的密咒大乘的见解和行为深不可测，不是下根器者所能及的深奥。
English
If the Madhyamaka school considers it certain, the outer Mantrayana schools think it cannot be created. Here, considering the view of the Great Perfection's self-appearing non-duality, the views of the three outer Mantrayana schools are also like this. Within the expanse of view: Conventional appearances are the three of deity, speech, and mind, Like a lord and subjects, in ultimate truth, Viewing it as the edge of purity. The four castes are like lord and servants, in ultimate truth, Viewing it as being free from elaboration. The appearance of the five families is like friends, Viewing it as the great and holy Vairocana. As it is said, although they ultimately consider it to be without difference, because they have become holders of the two truths, the ultimate truth, which is free from extremes and partisan, becomes separated from conventional appearances. As it says in the Precious Treasure Entrusted: Purity and truth require cleanliness and are confused. And, the faults of the former and latter cause harm. And, if the great Vairocana is without bias, then why are the five different families biased? Alternating meditation to accomplish one thing, like combining hot and cold sensations, is like a fool who wants to accomplish one thing. As it is said, it will certainly be so. Details can be learned from this and Yuthang and others. Therefore, in the Great Sound Transformation it says: Some rely on places, and differences between truth and falsehood arise. Some, from no object of focus, are understood by impartiality alone. Some who desire samsara and nirvana, from the two truths, two minds are confused. From that arise appearances, conditions, afflictions, etc. It is like this. Therefore, the conventional and ultimate truths established by Madhyamaka and other schools, at this time, all of these are the nature of mind, the appearance of seeing and the non-seeing of emptiness are inseparable, in the appearance that is free from the field of activity, they are integrated into the state of no self-nature, therefore, a partisan tenet, let alone others, even just considering it to be without difference, is in no way possible. The third is, from "Total Gathering Secret" to "Non-effort Abiding" is what is shown. So, what is the tenet of the Great Vehicle's Secret Mantra? The essence of the meaning spoken by all the Buddhas of the ten directions and four times, the view and conduct of the difficult-to-understand Secret Mantra Great Vehicle are unfathomable, and the profoundness is not the object of lower beings.
Chinese
至尊殊胜之义，远离有无等边，超越二谛之名言，无有因缘，故自生之法性于无境中显现，以自性之大智慧，不杂显现圆满，于边解脱一圆满之状态中解脱之时，一切法皆于任运平等大圆满之自性智慧中无余显现，故名之为自生之智慧，即如实见之。如是说。于《普作续》中云：噫！无为之处所不住如虚空，不住无有对境之无分别法道，乃是回向之微细分之境中生起，思与修法身无有差别义，自生智慧周遍无分别如是住，离作之处不住，无有对治可修饰。如是说。如是之大智慧若分之，则有真实五毒道之五大甘露。彼续中云：自生智慧五相道，自生无因缘而生，智慧无灭而显现，道无因缘故不需行，不行自生五者说为五道。贪欲诸法执着为我，贪着执着为我即是贪，嗔恚于无生之自性上，嗔恨种种神变即是嗔，愚痴以不分别之禅定，于法性平等性上无有分别，我乃无谬误之菩提心，如是于本性中成胜，一切于如是性中为一，于是否妄加诽谤而生嫉妒，是为宣说不可行之五道。如是说。如是具有总相与别相之定义之觉性自生之智慧，胜于其他乘之智慧，于《宝藏幻钥》中云：自生无因缘，智慧无有障，自生大智慧，非由他因所生，亦非由勤作所生，自生不依赖于他，由境所生之智慧，由境所生故非自生，境有增减之故，智
English
The meaning of the supreme and most excellent is that it is free from extremes such as existence and non-existence, transcends the terminology of the two truths, and because it is without cause or condition, the self-arisen nature of reality is clear in the absence of an object. The great wisdom of self-awareness appears completely and without mixture, and when one is liberated in the state of complete liberation from extremes, all phenomena are clearly and without remainder in the self-aware wisdom of spontaneously co-emergent great perfection. Therefore, it is named the self-arisen wisdom, which is the seeing of reality itself. Thus it is said. In the All-Creating King Tantra: Alas! The realm of non-action does not abide, like the sky. The path of non-conceptual dharma does not abide in an object of focus. It arises in the realm of the subtle part of dedication. Because the kayas of thought and meditation are without special meaning, self-arisen wisdom abides everywhere without conceptualization, just as it is. The realm free from action does not abide and cannot be remedied by antidotes. Thus it is said. If that great wisdom is divided, there are five great nectars of the path of the five genuine poisons. From that very text: The five aspects of self-arisen wisdom are the path. Self-arisen, it arises without cause or condition. Wisdom is clear without cessation. The path does not need to be traveled because it is without cause or condition. The five self-arisen ones that are not traveled are taught as the five paths. Desire is the desire to possess all things as self. Attachment is attachment to that which is desired as self. Anger is anger towards the various magical displays in the unborn nature. Ignorance is the samadhi of non-conceptualization. There is no distinction on the equality of dharmata. I am the unmistaken bodhicitta. In suchness, it is victorious from the beginning. In the oneness of all things in suchness, jealousy arises when imputations of yes and no are made. These are the five paths that cannot be traveled. Thus it is said. Thus, the self-arisen wisdom of awareness, which possesses the definition of general and specific characteristics, is superior to the wisdom of other vehicles. From the Magical Key of the Treasury: Self-arisen is without cause or condition. Wisdom is without obscuration. That great self-arisen wisdom is not produced by other causes or conditions, and because it does not arise from effort and accomplishment, self-arisen does not depend on others. That wisdom that arises from an object is not self-arisen because it arises from an object. Because the object has increase and decrease, the wis
Chinese
知，那也是有明有灭的。如是这般，自生广大的智慧，乃是无杂圆满之体性。如前所说：虚空之中形色等无杂，水中一切皆圆满。四大种无杂，于虚空之中皆圆满。种种丝线无杂，于绫罗绸缎中皆圆满。五种颜料无杂，于大坛城中皆圆满。五种珍宝无杂，于殊胜山王中皆圆满。从有法方面来说无杂，于法性方面来说皆圆满。从思惟自在方面来说无杂，于真实自在方面来说皆圆满。从世俗方面来说无杂，于胜义方面来说皆圆满。从错觉分别方面来说无杂，于无二智慧中皆圆满。八种见行无杂，于阿底瑜伽中皆圆满。如是说，以譬喻的象征，用词句的钥匙，开启了通达胜义的秘密之门。如是这般，意义之宝，殊胜的智慧，自性本觉的体性，无余地、无偏颇地圆满，唯有大圆满才能证悟，其他的下乘法门无法证悟。首先，神和人的乘法无法证悟的道理是：如是说，打开黑暗的轮门，以烦恼三毒之门来封闭。打开烦恼三毒之门，在阿赖耶识的心房中，自己所拥有的珍宝，被能取所取的分别念所遮蔽。珍宝就遗失在那里了。如是，从名相的角度，声明的乘法也无法证悟。如前所说：打开行为的引导之门，经律论三藏，以三藏之门来封闭。打开三藏之门后，以法行善行的钥匙，打开了名相乘的门，有些人从四谛之门进入，有些人从缘起之门进入，有些人进入二谛之门，在阿赖耶识的心房中，那颗珍宝，被粗细的知解所遮蔽。珍宝就遗失在那里了。不仅如此，外密三部也无法证悟。首先，事续部无法证悟的道理是：如前所说：打开方便修持之门。