Chinese
说果位圆满，是用自己的话否定自己的意愿，所以应该知道这是愚蠢的言语。 有些人认为，一个实有自性的东西是所有事物的根本。 坚持认为被束缚，这说的是外道的观点，即三百六十三种外道。 就像从业解脱的牛群的花纹一样。 认识到之后，实行错误的行径，如侍奉五火等，认为通过修行可以净化以前的罪障。 通过业和观念一致的显现，一个实有自性的东西不是所有事物的根本。 凭借根识的现量，否定了他的观点。 此外，作为论证的量也不成立。 认为自在天没有一切的因也能造作，这是抛弃了这种说法。 自性离戏论，体验符合道理，确定。 通过智慧和信心的次第，各自进入的门是八乘法轮。 在那上面，因为所断和对治不能同时存在，所以由于对人我的执着，以及对二者法我的舍弃，声闻、独觉、菩萨三者与一个我的联系的力量来成立五部密续。 在相违、舍弃、三者之中，第一是声闻，是执持佛语的基础，他的观点是： 从六道众生和三种邪见的执着显现中解脱出来，那是什么呢？ 因为凡夫和外道不承认人我。 只是法我存在，并且认为灭是实有的。 外境所取之处，极微（藏文：ཕྲ་，梵文天城体：anu，梵文罗马拟音：anu，汉语字面意思：微细）由二胜义（藏文：རབ་，梵文天城体：praśasta，梵文罗马拟音：praśasta，汉语字面意思：殊胜）的实有（藏文：རྡུལ་，梵文天城体：paramāṇu，梵文罗马拟音：paramāṇu，汉语字面意思：原子）组成。 内在能取的意识刹那被认为是胜义谛，因为它们能被破灭之眼所认知。 道路是依靠四圣谛——苦、集、灭、道，从而证得果位。 由于极微可以被各个方向分解，所以所取不存在，因此舍弃了执持它的支分——心和心所的刹那。 依靠声闻而产生的，不依赖善知识，是自知的。 因为他依靠像幻觉和眼翳一样了知内外缘起。 所取境的十五种色法中，除了一个识之外，其余十四种都了知为缘起，因为它们不是由极微组成的。 内在能取的支分——心和心所刹那，是真实且确定的。
English
To say that the fruit is complete is to negate one's own intention with one's own words, so it should be understood as the speech of a fool. Some people believe that a single entity is the basis of all things. Insisting that it is bound, this speaks of the views of the Tirthikas, the three hundred and sixty-three heretical views. Like the patterns of a herd of cows liberated from karma. Having realized this, they engage in wrong practices, such as serving the five fires, believing that through practice they can purify their previous sins. Through the appearance of karma and consistent conceptualization, a single entity is not the basis of all things. By means of the direct perception of the sense consciousness, his view is negated. Furthermore, the valid cognition for proof is not established. To assert that Ishvara acts without a cause for everything is to abandon that assertion. The nature is free from elaboration, experience accords with reason, and is certain. Through the order of intelligence and faith, the gate of entry for each is the wheel of the eight vehicles. On that, because what is to be abandoned and the antidote cannot coexist, the five classes of tantra are established by the power of the connection of the three—Shravakas, Pratyekabuddhas, and Bodhisattvas—with one self, abandoning both the self of the person and the self of phenomena due to clinging to the self of the person. Among the three of contradiction, abandonment, the first is the Shravaka, who holds the basis of the Buddha's word, and his view is: To turn away from the clinging to the appearances of the six realms of beings and the three wrong views, what is it? Because ordinary beings and Tirthikas do not acknowledge the self of the person. Only the self of phenomena remains, and they view cessation as real. The external object to be grasped, the subtle (Tibetan: ཕྲ་, Sanskrit Devanagari: अनु, Sanskrit Romanization: anu, Literal meaning: subtle) is composed of two ultimate (Tibetan: རབ་, Sanskrit Devanagari: प्रशस्त, Sanskrit Romanization: praśasta, Literal meaning: excellent) atoms (Tibetan: རྡུལ་, Sanskrit Devanagari: परमाणु, Sanskrit Romanization: paramāṇu, Literal meaning: atom). The internal grasping consciousness-moment is considered ultimate, because they can be cognized by the eye of destruction. The path is to rely on the four noble truths—suffering, origin, cessation, path—thereby achieving the result. Since the atom can be broken down in all directions, the object to be grasped does not exist, therefore the moment of mind and mental factors, which are the limbs that grasp it, are also abandoned. Arising in dependence on that Shravaka, not relying on a spiritual friend, is self-knowing. Because he relies on understanding inner and outer dependent arising like an illusion and an eye disease. Among the fifteen form dharmas of the object to be grasped, except for one cognition, the other fourteen are understood as dependent arising, because they are not composed of atoms. The internal grasping limbs—the moment of mind and mental factors—are true and certain.
Chinese
观点。 如果认为所执著的对境并非真实存在，但执著本身是确定的存在，那么，没有对境，识又执著于什么呢？比如像绝后的儿子一样，以理智来衡量，执著是不存在的。 以见解上的无我和行为上的利他而成熟的大乘，舍弃了所执著的微尘和能执著的刹那法之我。 显现的事物在体性上是无常和无乐的，这是世俗谛。究竟而言，一切戏论完全寂灭，认为事物没有任何自性成立，如果区分它，则以有境、心识的迷惑与不迷惑，以及对境的事物和空性来区分成两种。 如果事物在究竟上是无自性的，那么，以分别念臆造的虚幻对境，世俗的道、地、波罗蜜多等依靠它们有什么用呢？ 如果说是虽然是虚幻的，但以真实的世俗能够成办获得果位的意义，所以是应当接受的，那么，海市蜃楼也应当能够成办解除干渴的意义，否则（不应接受）。 因为究竟谛是所知之自性无有自性，所以，如果落入断灭的空性见，那么以世俗的虚幻，是否能够从断见中扭转过来呢？ 就像已经成就的人，用手抓住船的绳索，说船坏了也不害怕一样，在这里，如果从遍计所执中解脱，那么不害怕断见也是同样的道理。 如果认为本来事物就没有成立，因为本来就是空性，所以不会变成断灭，那么，如果不是断灭的空性，其他的理由怎么会是断灭呢？没有差别。以前有后来没有是断见。 通过关联转变五种推理，推理是外道的三种。 其中的第一个是克里亚派的主张。在世俗中，高低、柔软、粗糙等显现，那是莲花、金刚三种姓的本尊，智慧本尊和誓言本尊不同，好坏、君主和臣民相似，通过行为和清净的物质成就果位。究竟而言，认为是清净了四边之垢的法性。 因为究竟清净的真理需要通过沐浴和清洁来实践，所以见解和行为是错误的。 像凯贝尔一样，以见解和行为不确定的乌巴亚的主张，在究竟上是空
English
View. If one considers that the object of grasping is not truly existent, but the grasping itself is definitely existent, then, without an object, what does the consciousness grasp onto? Like a son without descendants, grasping that is justified by reason does not exist. The Great Vehicle, which matures through the view of selflessness and the practice of benefiting others, abandons both the grasped atom and the grasping moment of the self of phenomena. The nature of appearing objects, being empty of permanence and happiness, is the conventional truth. Ultimately, all elaborations are completely pacified, and it is held that the nature of things is not established in any way. If one distinguishes it, it is distinguished into two aspects: the object-possessing, the delusion and non-delusion of the mind, and the object, things, and emptiness. If things are truly without inherent existence in the ultimate sense, then what is the use of relying on the conventionally existent paths, grounds, and perfections, which are objects of delusion fabricated by the mind? If it is said that although it is delusion, it is acceptable because it can accomplish the meaning of attaining the result through the accurate conventional truth, then it would follow that a mirage could also accomplish the meaning of quenching thirst. Otherwise, it should not be accepted. Since the ultimate truth is that the nature of knowable things is without inherent existence, if one falls into a nihilistic view of emptiness, can one turn away from that nihilistic view through conventional delusion? Just as an accomplished person, holding onto the rope of a boat with his hand, says that he is not afraid of the boat breaking, so too, here, if one is liberated from the completely imputed, then not being afraid of nihilism is the same. If one thinks that things have not been established as existent from the beginning, and because they are empty from the beginning, they will not become nihilistic, then, if it is not a nihilistic emptiness, how can other reasons be nihilistic? There is no difference. What was there before and is not there later is nihilism. Transforming the five proofs through relation, the proofs are the three of the outsiders. The first of these is the assertion of the Kriya school. In the conventional sense, appearances such as high and low, soft and rough, are the deities of the three families of lotus and vajra, the wisdom deity and the commitment deity are different, good and bad, lord and subject are similar, and the result is accomplished through actions and pure substances. Ultimately, it is considered to be the nature of phenomena that is purified of the defilements of the four extremes. Because the ultimately pure truth needs to be practiced through bathing and cleansing, the view and practice are mistaken. Like Khebel, with the assertion of Upaya, where view and practice are uncertain, in the ultimate sense, it is emp
Chinese
应视为空性，在世俗显现中，将事物和有事物者，或行为和施事者等四种类别，视为天众坛城，智慧尊和誓言尊如同君臣般，视为不同好坏。如克里亚瑜伽般，通过事业和行为，以及如瑜伽瑜伽般，通过禅定和二者来成就威力之果。 之后，对前者克里亚瑜伽和后者瑜伽瑜伽二者的见行进行批评后，也会对这个造成损害。 瑜伽士的见解是，这种世俗显现的景象，如果清晰显现为五部天众坛城，则应视智慧尊和誓言尊如同朋友般，平等看待不同好坏。在胜义谛中，应证悟大日如来为空性，通过具备禅定支分空月语意身五者，以及灌顶加持禅定供养四者，即九者的方式观修本尊，从而获得密集圆满的果位，成就佛陀。 如果胜义谛的大日如来没有偏袒，那么，具有不同意趣传承的五部是否具有偏袒呢？ 想要通过二谛轮流的禅定来成就一个果位，就像将冷热触觉的能力汇集在一起，想要通过煮烧一方面来成就的愚人一样。 从自己的心外，从智慧中获取所要成就的真实成就，而不是从内心获取，因此是外道。行为上不使用誓言物，不遵守誓言，不驯服等等，仅仅因为这些不是内在的，就认为是外道。 内道掌握控制方法的乘是二者的伟大的瑜伽。通过见解清晰地证悟显空双运的意义。通过以五种仪轨和五种真言支分产生的努力为主，自然而然地进入圆满次第的不分别之义。 此外，虽然想要见解无别，并伴随生圆次第的努力的修习，想要安住于无偏的状态，但这与其意义相悖。 之后，瑜伽的观点是，显现为对境的法界，觉性和智慧二者无合无离，从执着于大双运中解脱出来，认为是俱生大乐之身。因是观修一切显现为法界，果是忆念分别念显现为智慧本身。行为是誓言等
English
One should view it as emptiness. In relative appearance, the four categories of objects and object-holders, or actions and actors, should be viewed as different good and bad, with the deities of the mandala, the wisdom deity, and the samaya deity in the manner of lord and servant. Like Kriya Yoga, one accomplishes the fruit of power through actions and deeds, and like Yoga Yoga, through samadhi and the two. After criticizing the views and practices of the former Kriya Yoga and the latter Yoga Yoga, this too will be harmed. The view of the yogi is that this aspect of relative appearance, if clearly manifested as the five-family deity mandala, then the wisdom deity and the samaya deity should be viewed as friends, equally regarding differences of good and bad. In the ultimate truth, having realized the great Vairocana as emptiness, through the meditation branch of emptiness, moon, speech, mind, and the five bodies, and through the four empowerments, blessings, samadhi, and offerings, that is, the nine, one meditates on the deity and attains the fruit of the dense arrangement, achieving Buddhahood. If the ultimate truth, the great Vairocana, is without partiality, then are the five families with different intentions and lineages with partiality? Wanting to accomplish one fruit through the alternating meditation of the two truths is like the fool who wants to gather the powers of hot and cold touch together and accomplish cooking and burning on one side. Taking the real accomplishment to be accomplished from wisdom outside of one's own mind, and not from within, is therefore external. Considering it external simply because one does not use samaya substances in practice, does not keep samaya, and is not tamed, etc., these are not internal. The vehicle of the method of controlling power is the great yoga of the two. Through the view, clearly realizing the meaning of the union of appearance and emptiness, through the effort generated by the five rituals and the five mantra branches as the main thing, one naturally enters the meaning of the non-conceptual of the completion stage. Furthermore, although one wants the view to be non-dual and accompanied by the effort of the generation and completion stages of meditation, wanting to abide in a non-partisan state, this contradicts its meaning. Afterwards, the view of yoga is that the dharma realm appearing as an object, the awareness and wisdom, are neither united nor separated, and from being liberated from clinging to the great non-duality, it is considered to be the body of great bliss. The cause is meditating on all appearances as the dharma realm, and the result is that memory and conceptual thought arise as wisdom itself. The practice is samaya, etc.