Chinese
我是这样认为的。从胜义谛的角度来看，一切法都应被认为是远离所有戏论和特征的光明空性之自性。从世俗谛的角度来看，由于一切显现之事物都是证悟法性之加持所显现的清净世俗金刚界坛城，因此，众生所执著的一切自性显现，在究竟上是不成立的。如《见次第》中所说：“瑜伽胜义极清净，法界之智成证悟，证悟加持显现为天，是故众生如幻迷。”特别是，全知麦彭仁波切曾说：“从平等性的见地来看，由于胜于前两种见地，以了知自与本尊在意义上平等之定解，即使在世俗中也像水融入水一般平等地修持，由于一切法都只是自心的显现，如果能以三摩地来控制，那么无论观想何种本尊，都能真实成就，因此，努力将本尊的身、语、意和事业修持成四印的自性，就一定能成就其自性，具有这种殊胜见地。”因此，应当了知，这比前两种见地在二谛上都更为殊胜。在修持方面，有有相和无相两种，首先是有相修持。《金刚顶经》中说：“菩提心未生，具足怀疑者，不依教奉行，无信不成就。”因此，远离经中所说的四种过失，具足相反的四种功德之补特伽罗，以皈依和发心等作为前行，从对一切法不起分别的空性中，通过五现证的方式，观想世俗本尊坛城，以三摩地和加持三处，以及灌顶和供养的仪轨，加持一切坛城，将自己和本尊观想为智慧萨埵，然后观想二者无别。之后，以供养的差别，如花朵等外供养，嬉女等内供养，十六明妃等秘密供养这三种方式进行供养。身即是大手印，语即是法之手印，意即是三昧耶手印，事业即是业之手
English
I think so. From the perspective of the ultimate truth, all dharmas should be considered as the self-nature of luminous emptiness, free from all elaborations and characteristics. From the perspective of the conventional truth, since all appearing phenomena are the pure conventional Vajradhātu mandala manifested by the blessings of realizing the nature of reality, therefore, all self-nature appearances clung to by sentient beings are not established in the ultimate sense. As it is said in the 'Stages of Views': 'Yoga's ultimate is utterly pure, The wisdom of the Dharmadhātu becomes realization, The blessings of realization appear as deities, Therefore, sentient beings are deluded by illusory appearances.' In particular, Omniscient Mipham Rinpoche once said: 'From the view of equality, because it surpasses the previous two views, with the definite understanding of seeing oneself and the deity as equal in meaning, even in the conventional world, one should practice equally like water merging into water. Since all dharmas are merely appearances of one's own mind, if one can control them with samādhi, then whatever deity one visualizes will be truly accomplished. Therefore, by striving to cultivate the body, speech, mind, and activities of the deity as the nature of the four mudras, one will certainly accomplish its nature, possessing this special view.' Therefore, it should be known that this is more superior to the previous two views in both truths. In terms of practice, there are two types: with signs and without signs. First is the practice with signs. The 'Vajraśekhara Sūtra' says: 'If the Bodhicitta is not generated, And one is filled with doubt, And does not act according to the teachings, And lacks faith, one will not achieve accomplishment.' Therefore, a person who is free from the four faults mentioned in the sutra and possesses the opposite four qualities, with refuge and bodhicitta as preliminaries, from the emptiness in which all dharmas are non-conceptual, through the five manifest enlightenments, visualizes the conventional deity mandala, blesses all the mandalas with samādhi and the blessing of the three places, as well as the rituals of empowerment and offering, visualizes oneself and the deity as wisdom beings, and then visualizes the two as inseparable. Afterwards, one makes offerings with the distinctions of offerings, such as outer offerings like flowers, inner offerings like alluring goddesses, and secret offerings like the sixteen vidyādharīs. The body is the Mahāmudrā, the speech is the Dharma Mudrā, the mind is the Samaya Mudrā, and the activity is the Karma
Chinese
又以四种增长，以自身三门的事业，以及佛的身语意事业来增长，于誓言与智慧无二之状态中勤奋念诵。对此，主要有仅仅生起本尊的最初之瑜伽；生起主尊眷属圆满之坛城胜王；以及迎请智慧尊等，是为胜王。如是这般，勤奋于三摩地，是粗分观想本尊，以及观想金刚等手印极细微之处，如鼻尖等，最终安住于无分别，是细分观想手印，如是宣说了两种。第二，无相瑜伽，是于胜义无相之实相，以及世俗金刚界之佛显现二者无二之状态中，平等安住。行持是，将洁净等外在行为仅作为助伴，主要以具足甚深内在三摩地之方式，成办成就。果是，如所愿之义，暂时获得共同成就，究竟获得五种圆满报身刹土之最胜成就，具足希求现证菩提之希望。因此，以无有执著之果，本已成就，于彼安立勤奋之希望之三摩地，亦以见修行之取舍而行持，因此无有取舍之义亦不成立。如龙钦饶绛巴所说： 依赖于时间和数量的下乘者， 如同执着于空中显现的彩虹。 没有穷尽的边际，没有完结的时间， 强烈地以无为的努力束缚自心。 如是宣说了。如是，行瑜伽、事瑜伽之续部三者，是胜者圆满报身之教法。第三，宣说化身之教法，有四：总说外道三者， 为何宣说之理由， 律藏、经藏、论藏三者之差别，归纳意义。第一，彼等化身之教法为何？即于自身之依止圆满正等觉等处，如何听闻受持之义，为他人宣说开示，是为听闻宣说或听闻者，以及临终之时不依赖其他善知识，而以自身之菩提
English
Furthermore, with the four increments, one cultivates the practice of the three doors, along with the deity's body, speech, and mind activities, sealing them, and diligently reciting mantras in the state of non-duality of samaya and wisdom. Regarding this, there is the initial yoga of merely generating the main deity; generating the complete mandala of the main deity and retinue, the supreme king of mandalas; and inviting the wisdom beings, etc., which is the supreme king. In this way, diligently engaging in samadhi means coarsely focusing on the deity, and finely meditating on the extremely subtle aspects of the hand implements such as the vajra, like the tip of the nose, and finally resting in non-conceptualization, which is finely focusing on the hand implements. Thus, two types are taught. Secondly, the yoga without characteristics is to equally abide in the state of non-duality of the ultimate reality of no characteristics and the appearance of deities in the relative Vajradhatu. Practice means making external conduct such as cleanliness merely an assistant, and mainly accomplishing siddhis through possessing profound inner samadhi. The result is that, as desired, one temporarily obtains common siddhis, and ultimately obtains the supreme siddhi of the five complete Sambhogakaya realms, possessing the hope of realizing enlightenment. Therefore, with the unobstructed result already accomplished, this samadhi of placing the hope of effort on it also acts with the acceptance and rejection of view, conduct, and so on, so the meaning of no acceptance and rejection is not established. As Longchen Rabjampa said: Those of the lower vehicle who rely on time and numbers, are like grasping at a rainbow appearing in the sky. Without an end to exhaustion, without a time of completion, they strongly bind their own minds with effortless effort. Thus it is said. Thus, the three sections of the tantras of Kriya Yoga and Charya Yoga are said to be the teachings of the victorious Sambhogakaya. Thirdly, explaining the teachings of the Nirmanakaya has four parts: generally explaining the three outsiders, the reason for which they were taught, the distinctions of the Vinaya, Sutra, and Abhidharma, and summarizing the meaning. First, what are the teachings of the Nirmanakaya? It is that one listens to and learns from one's own complete and perfect Buddhas, and then teaches and proclaims the meaning to others, hence the terms "hearing and proclaiming" or "hearers." And at the time of final existence, without relying on other spiritual friends, one's own bodhi-
Chinese
因为自己获得，所以是自利，从小乘中以大目标等七种大而成为殊胜的大乘，为了成就菩提，不畏惧难行之行，以勇敢的心，将菩萨的三个经典称为外相乘。也就是说，因为各自的道能表示自己的果，所以称为相乘，或者因为主要显示外在的行为，所以称为外道，共有三种。第一，声闻乘的入门是：如《开显神通品》中所说：“声闻从四谛之门进入。”因此，是从对四圣谛的取舍、进入和退出的角度进入。见解是：一般来说，声闻乘内部有分别，分为说一切有部和经部，但共同之处是，如果用对治法摧毁，用智慧分解和分析所有显现为能取和所取的这些事物，那么所有粗大的显现实际上并不成立，而是众多和刹那的自性，因此与补特伽罗的自性不相符，因为蕴不是我，并且也看不到除此之外还有我，因此虽然证悟了补特伽罗无我，但认为能取和所取的粗大基础，无分二者在胜义中存在，并且没有证悟一切清净的法无有基础，因此认为有法我。如《普明》中所说：“证悟补特伽罗无我，但没有舍弃法性我。法的我显现为能取和所取二者。执着的相续，刹那止息。如超越常断二边。譬如恒河。所取世俗被遣除后。胜义微尘被认为是实有。譬如牦牛尾和尼辛。经部和说一切有部有两种。”如此。修习是：对治贪欲是不净观，对治嗔恨是慈爱等，分别和共同对治三毒是禅定和解脱等止观，以及修习十六行相的四谛。行为是：完全清净地守护别解脱戒，并且安住于十二种修持的功德。果是：暂时的果是入流等七种，究竟的果是获得阿罗汉果位。
English
Because it is attained by oneself, it is self-benefit, and it becomes the superior Mahayana from the Hinayana with great goals, etc., by seven greatnesses. In order to accomplish Bodhi, without fearing difficult practices, with a brave mind, the three Sutras of Bodhisattvas are called Outer Characteristic Vehicle. That is to say, because each path can represent its own fruit, it is called Characteristic Vehicle, or because it mainly shows external behavior, it is called Outer Path. There are three types. First, the entrance to the Hearer Vehicle is: As stated in the "Chapter on Revealing Miraculous Powers": "Hearers enter through the door of the Four Truths." Therefore, it enters from the perspective of accepting and rejecting, entering and exiting the Four Noble Truths. The view is: Generally, there are distinctions within the Hearer Vehicle, divided into the Sarvastivadins and the Sutrantikas, but in common, if all these things that appear as grasping and being grasped are destroyed by antidotes, and broken down and analyzed by wisdom, then all coarse appearances are not actually established, but are of the nature of multiplicity and momentariness. Therefore, they do not match the nature of the individual, because the aggregates are not self, and it is not seen that there is a self other than that, so although one realizes the absence of self of the individual, it is believed that the coarse basis of grasping and being grasped, the indivisible two, exist in the ultimate sense, and because all pure dharmas are not realized to be without basis, it is therefore believed that there is a self of phenomena. As stated in "Kunsel": "Although one realizes the absence of self of the individual, one does not abandon the self of the nature of phenomena. The self of phenomena appears as the two, grasping and being grasped. The continuum of grasping ceases in an instant. Like transcending the two extremes of permanence and annihilation. Like the Ganges River. After the conventional object of grasping is eliminated. The ultimate atom is considered to be real. Like the yak tail and the ne-sing. The Sutrantikas and Sarvastivadins have two kinds." So it is. The practice is: The antidote to attachment is ugliness, the antidote to hatred is love, etc. Separately and jointly, the antidotes to the three poisons are meditation and liberation, etc., calm abiding and insight, and the practice of the sixteen aspects of the Four Truths. The conduct is: To perfectly maintain the Pratimoksha vows and to abide in the twelve qualities of purification. The fruit is: The temporary fruit is the seven, such as stream-enterer, and the ultimate fruit is the attainment of Arhatship.
Chinese
再者，声闻缘觉乘的入门是：如前所说，声闻缘觉是从缘起之门而入。如是，从顺逆观察、分析十二缘起之门而入。见解方面，与声闻相同，证悟人无我，但在法无我方面，由于内在的意识刹那生起的缘起力，外境的显现如同梦境一般，仅仅是显现而已，甚至连不可分割的微尘也不成立。虽然如此证悟，但却认为这些所取事物的显现基础——刹那不可分割的意识是真实成立的，因此仅仅证悟了二分之一的无我。如《俱舍论释·明义》所说：以人无我共同证悟后，对于法界的一部分无我，将其认知为相，这就是声闻缘觉所认为的见解。修习方面，遮止四谛和缘起的顺生，以确定逆生的要点的方式进行修习。行持方面，不以言语说法，而是以身体的姿势来宣说佛法，并通过神通变化来利益众生。如《现观庄严论》所说：任何事物对于任何人，想要听闻何种意义，对于他们而言，即使没有声音，也会显现出那样的意义。果位方面，获得如意自在的极乐之地，或者获得声闻缘觉阿罗汉的果位。第三，菩萨乘的入门是：如《入中论》所说：从二谛之门而入。如是，在世俗谛方面，为了利益一切有情，依靠发愿菩提心和行菩提心这两种心，进入大菩提道；在胜义谛方面，通过了知一切法无生、离戏、空性的方式而进入。见解方面：证悟法无我和人无我二者。其中，由于大乘经部在深广方面的不同阐述方式，分为中观和唯识二者。首先，唯识宗是这样认为的：显现为能取和所取的这些法，实际上并不成立，仅仅是周遍计度之自性，因此是世俗谛。而这些显现的基础——他起的意识，最终仅仅是自知自明，是胜义