English
If one considers that there is necessarily a branch of grasping, then what will the consciousness without an object necessarily grasp? For example, like a son whose lineage is cut off, a grasping that is justified by reason does not exist. Third, it is shown by three verses and two lines, such as "The mature one with." Since the view realizes both selflessnesses and the conduct engages in benefiting others, the Great Vehicle, which has matured in view and conduct, abandons the self of the grasped dust and the grasping momentary dharma. The appearance that appears as a real thing, being empty of permanence and truth, is the conventional truth, and ultimately all elaborations are completely pacified, so it is believed that the nature of things is not established anywhere. If it is divided in that way, then the mind with an object is divided into two types: delusion and non-delusion, and the object is divided into real things and emptiness. Furthermore, if it is true that things are without self-nature in the ultimate sense, then what is the use of the paths and perfections that rely on the conventional realm of delusional appearances conceived by the mind? Because it is delusion. If it is said that even if it is delusion, it can accomplish the meaning of obtaining the result through the correct conventional, so it should be accepted. If that is the case, then a mirage can also accomplish the meaning of quenching thirst, because it is the same as delusion in meaning. The sign is accepted. Then the opponent says: Since you believe that the ultimate truth is the self-nature of knowable things without self-nature, and therefore you have fallen into the nihilistic view of emptiness, can that which relies on conventional delusion prevent or reverse that nihilistic view? For example, just as people crossing a river get on a boat and hold onto the rope of the boat with their hands, saying that they are not afraid of the boat breaking, here too, it is believed that relying on conceptual imputation of delusion, one will not be afraid of the nihilistic view, just like that. If it is said that the nihilistic view is originally existent and later non-existent, and since it is originally emptiness, it will not become annihilation, if it is not established that things originally exist, then believing that it is true in reality, if it is not the annihilation of emptiness, then what is the other reason? That is, what is annihilated by? There is not the slightest difference. Second, establishing by looking at the connection, transforming and establishing by the difference aimed at explaining the vehicle of the five classes of secret mantras, and by mastering the difference between skillful means and wisdom.
Chinese
在两种分类中，第一种分类包括：简要说明、详细解释和总结三个部分。第一部分通过“关联确立外三者”来阐述，即通过关联转化为五种确立，这五种确立是：外密的三种形式。第二种分类包括：事部、行部、瑜伽部三种。第一种分类包括：在第一种分类中，通过“世俗”等五个半句来阐述。其中，对于事部的观点，在世俗层面，高低、柔和、粗糙等显现都是如来、莲花和金刚三族的诸神眷属，智慧尊和誓言尊有差别，如同好坏、君主和臣民的关系，通过行为和清净之物成就果位，在胜义层面，则认为是远离四边戏论垢染的法性。也就是说，在胜义层面，为了清净真谛，必须进行沐浴和清洁等行为，因此见解和行为的不一致是错误的。第二部分通过“如狡猾者所愿”等一句偈颂来阐述。如同狡猾者一样，对于见解和行为不确定的方便之道的观点，认为上下两者都是正确的，因此在胜义层面，应观为空性，在世俗层面，显现的一切都是包含所境和能境，或者能作和所作的四族诸神眷属，智慧尊和誓言尊如同君臣一样，有差别和好坏之分，像事部一样行事和作为，像瑜伽部一样通过见解和禅定二者之力来成就果位。也就是说，在批评了先前的克里亚部和之后的瑜伽部的见解和行为之后，这种观点也会受到损害。第三部分通过“瑜伽士”等两句偈颂和一个半句来阐述。瑜伽士的见解是，在世俗层面，如果将显现的这些形象清晰地观想为五族诸神的眷属，那么智慧尊和誓言尊如同朋友一样，没有差别，好坏平等，在胜义层面，则证悟为远离偏袒的空性，即大日如来，并通过禅定的支分——地基空性，座垫月亮，语为字种（藏文：ཡིག་འབྲུ，梵文天城体：अक्षर，梵文罗马拟音：akṣara，汉语字面意思：字），意为手印，身圆满的五种现证菩提，以及灌顶、加持、禅定和成熟的神变四种，即具备九种功德的方式来观修本尊，从而获得密集摆设的佛果。也就是说，在胜义层面，
English
Among the two categories, the first includes: brief explanation, detailed explanation, and summary, which are three parts. The first part is explained by "association establishes the outer three," that is, through association, it is transformed into five establishments, which are: the three forms of outer tantra. The second category includes: Kriya Tantra, Charya Tantra, and Yoga Tantra, which are three. The first category includes: In the first category, it is explained through "mundane" and other five and a half sentences. Among them, regarding the view of Kriya Tantra, at the mundane level, appearances such as high and low, gentle, and rough are all the retinue of deities of the three families of Tathagata, Padma, and Vajra. The wisdom deity and the samaya deity are different, like the relationship between good and bad, lord and subjects. The result is achieved through actions and pure substances. At the ultimate level, it is considered to be the nature of dharma that is free from the defilements of the four extremes of elaboration. That is to say, at the ultimate level, in order to purify the truth, one must perform actions such as bathing and cleansing. Therefore, the inconsistency between view and action is a mistake. The second part is explained by the verse "As the cunning one desires." Like the cunning one, regarding the view of the means of uncertain view and action, it is considered that both the upper and lower are correct. Therefore, at the ultimate level, one should view emptiness. At the mundane level, all appearances are the retinue of deities of the four families, including the object and the subject, or the agent and the object. The wisdom deity and the samaya deity are different and have good and bad distinctions like the relationship between lord and servant. Like Kriya Tantra, one acts and performs actions. Like Yoga Tantra, one achieves the result through the power of view and samadhi. That is to say, after criticizing the views and actions of the previous Kriya Tantra and the subsequent Yoga Tantra, this view will also be harmed. The third part is explained by "Yogi" and other two verses and one and a half sentences. The view of the yogi is that at the mundane level, if these appearing forms are clearly visualized as the retinue of deities of the five families, then the wisdom deity and the samaya deity are like friends, without difference, and good and bad are equal. At the ultimate level, one realizes emptiness, which is the Great Illuminator, free from partiality, and through the limbs of meditation—the ground of emptiness, the seat of the moon, speech as seed syllables (藏文：ཡིག་འབྲུ，梵文天城体：अक्षर，梵文罗马拟音：akṣara，汉语字面意思：字), mind as mudras, and the five kinds of complete enlightenment of the body, as well as the four kinds of empowerment, blessing, samadhi, and maturing miracles, that is, by meditating on the deity through the method of possessing nine qualities, one attains the Buddha fruit of dense arrangement. That is to say, at the ultimate level,
Chinese
如果大日如来没有偏袒，但世俗中意续各异，那么五部是否具有偏袒性？您如何看待？因此，想要通过真假二谛的交替禅定来成就一个果，就像想要将冷热触觉的力量合二为一，从而实现单方面的烧灼一样，如同愚人。第三，从外部成就等两句偈颂来阐述：不是从自己的心中，而是从外部的智慧者那里获取所要成就的事业的成就，并将其视为内在的法性。因此，不使用誓言物，不共同守护誓言等等，仅仅因为不是内道，就认为其是外密。第二，以方便智慧的差别来掌握修持，分为总说和广说两种。第一，由“内二”来阐述：从内道掌握方便之乘的角度，以两种方式来阐述。第二，分为生起次第玛哈瑜伽和圆满次第阿努瑜伽两种。第一，由“大瑜伽”等一句半偈和两句偈颂来阐述：对此，密宗内续大瑜伽行者的观点是：如果通过见解清晰地认识到显空双运的意义，那么就主要致力于通过五种仪轨的禅定和五种咒语支分来生起本尊的方便瑜伽，当其稳固时，智慧圆满次第自然会融入无分别的意义中。也就是说，如果见解与无分别的观点相结合，而禅定则具有生起次第和圆满次第的努力，那么，即使想要安住在无偏颇的境界中，也只会与其意义相违背。第二，由“随后瑜伽”等两句偈颂来阐述：此后，大密宗随后瑜伽行者的观点是：所有显现为对境的事物，都安住在普贤佛母本然的法界中；而作为有境的觉性，则自然成就为普贤如来本性光明之智慧，因此，二者从原始以来就不可分割地结合在一起，与无离之子根本菩提心坛城
English
If the Great Vairocana is without partiality, but in conventional truth, the mind-streams are different, then are the five families with partiality, or how do you consider it? Therefore, wanting to accomplish one result through the alternating meditation of the two truths is like wanting to combine the power of hot and cold touch into one, thereby achieving a one-sided burning, like a fool. Third, it is shown by two lines such as 'accomplishment from outside': It is not from one's own mind, but from the wisdom-being outside, taking the actual accomplishment of the thing to be accomplished, and considering it as the inner Dharma-nature. Therefore, not using samaya substances, not jointly protecting samaya vows, and so forth, just because it is not internal, it is considered as external tantra. Second, regarding accomplishment by means of the distinction of skillful means and wisdom, there are two: a brief explanation and a detailed explanation. First, it is shown by 'two internal': From the perspective of the internal path mastering the means, it is explained in two ways. Second, there are two: Generation Stage Mahayoga and Completion Stage Anuyoga. First, it is shown by one and a half verses and two lines such as 'Great Yoga': For this, the view of the Great Yoga practitioners of the inner tantras is: If one clearly realizes the meaning of the union of appearance and emptiness through view, then one mainly strives for the yoga of means to generate the deity through the five rituals of meditation and the five limbs of mantra, and when it is stable, the wisdom of the Completion Stage will naturally enter into the meaning of non-discrimination. That is, if the view is combined with the view of non-duality, and the meditation has the effort of the Generation Stage and Completion Stage, then even if one wants to abide in the state of impartiality, it will only contradict its meaning. Second, it is shown by two verses such as 'Subsequent Yoga': Thereafter, the view of the Anuyoga practitioners of the Great Secret Subsequent Yoga is: All phenomena that appear as objects abide in the Dharmadhatu of Samantabhadri as they are; and the consciousness that is the subject is spontaneously accomplished as the wisdom of the self-luminous nature of Samantabhadra, so the two are inseparably united from the beginning, with the root son, the mandala of bodhicitta, without separation.
Chinese
确信于轮转之中。他们认为，从执着于“摩诃”（伟大的）的二元对立中解脱出来，就是大乐之身。如此证悟之后，因是观想一切显现为空性，果是所有念头和分别都将显现为智慧。他们认为这依赖于行为和誓言等条件。此外，他们的见解充满了对大乐的偏见，他们的禅修是因为空性，果为智慧。因此，大乐也只是口头上的表达，与真正证悟其自性相去甚远，因此它不是非常究竟的，也不是毫不费力地真正契合于未被改造的意义。第三，总结要点，如金刚崖洞等通过三个方面来阐述。正如《虚空遍布王》中所说：“由于没有证悟任运自成、无有偏颇，出现了许多见解的主张。由于智慧与法没有融合，他们执着于平等性的见解。由于没有生起俱生智，他们将无处可去的唯一性割裂开来。由于自生、无偏颇没有显现，他们在黑暗的虚空中用尺度来衡量。”正如所说，如果将这八个乘的次第与真正核心的乘相比，例如，在金刚崖洞的腰部，由于没有核心，那只栖息在水树根部的母水牛，即使来送牛奶，它的黄油精华也只有少许油性，虽然获得了自己的位置，但却不能达到究竟。正如《智慧秘密》中所说：“未被改造，什么也不是，被执着的心的任何事物所衡量。在无有行走的任运成就的果上，通过行走八道来玷污无有行走。”这就是它的方式，正如见解的虚空中所说：“一切法解脱于偏颇，一切明晰，自然解脱，但由于没有证悟，不是对境，远离条件，自我执着，显现为差异，被烦恼和业所搅动，陷入六种执着的轮转和痛苦之网中，通过断除、遮止、改变行为、努力修行、因果，从痛苦和努力的疾病中轮回。”因此，由于没有如实证悟真正核心的意义，它被置于错误的方面。正如《狮子圆满力》中所说：“一个秘密咒语有九种方式，那也只是显现为形象。通过九次第的自性，没有证悟自显现的智慧之义。”以及《破斥论》中说：“自性光明