English
Therefore, one should make special efforts to master this particular method. What is the example of the great yoga (Sanskrit: Mahāyoga)? It is like the sun. For example, when the sun's light shines in the sky, darkness disappears without a trace, and everything appears as the essence of light. Similarly, the self-awareness bodhicitta of the great yoga, the suchness of all dharmas, is the complete self-awareness wisdom, without limit, which is inherently self-luminous. The terms of appearance and non-appearance that should be separated, and the awakened wisdom that is inherently free from them, exist simultaneously. The eightieth chapter says: "Like the light of the rising sun, both appearance and non-appearance are absent." Then, is there no difference between the suchness of mantra and day and night? Someone might say that the vehicles of sutra and tantra are actually only different in method, but similar in the Mahayana aspect. How is this so? The answer is: It is true, but now some people do not understand the meaning of mantra, and some people verbally study sutras but harbor the thoughts of a dark snake. This is like a snake in the hand, drinking milk when it sees it, and eventually turning into a disease. Listen, although it is not enough to explain its meaning in detail, I will briefly indicate it. The vehicles of sutra and tantra are very certain and correct, and also great vehicles, so many Buddhas have prophesied the appearance of the fifth Buddha. The "Fundamental Wisdom of the Middle Way" says: "Mantra is the near path." Therefore, their differences are very great. For the time being, here are twelve differences, namely: the difference in generating bodhicitta, the difference in the power of realization, the difference in view, the difference in samādhi, the difference in conduct, the difference in correcting the mind when conceptual faults occur, the difference in accumulating merit, the difference in purifying obscurations, the difference in the activities of benefiting beings, the difference in the way of entering, the difference in the fruit of accomplishment, and the difference in the enlightened activities that arise from it. Among them, the difference in generating bodhicitta is: the Madhyamaka school generates bodhicitta alternately from the beginning, cultivating great compassion in the relative truth, and not generating it in the ultimate truth. But here, from the beginning, bodhicitta is generated in the non-dual bodhicitta itself. The "Guhyagarbha Tantra" says: Inherently
Chinese
据此，宣说了生起无二的佛陀之心为智慧。第五问答。第十品中说：于大中观生起心，于二谛各自生起心，大方便秘密之真义，以无二菩提心，如幼狮般压服，从无二之力中产生。如是说。出自《火金刚》。《隆》中说：那幼狮无论遍布何处，所有不能忍受者都将逃离。即使没有触及精要之义的力量，仅凭生起心就能压服中观。如是说。证悟之方便的差别是：以多和大的方便二者而超胜。方便方面，显宗仅有闻思之路，而大方便的空性之中没有可学之处，仅将不作意视为殊胜。此处，因为这不是不施予真理一面的方便，所以并不大。此处以方便多且大而超胜。有诀窍、三摩地等众多方便，以及甚深灌顶方便的差别。不仅如此，还有通过闻思之路，通过实际的耳根传递的特殊语言，以及方便智慧的觉性，在如是之自性中无心。无所作为，虽然与不作意相似，但在无二中以不作意而超胜。例如，小医生无法治愈时，大医生会救治。大医生无法治愈时，小医生也不会救治。中观的见解衰败时，即使戒律破损，也是密咒的基础。密咒衰败时，中观连汗毛孔的一部分也无法恢复。见解的差别是：显宗认为法性是胜义谛，胜义谛中无自性是遍计所执，生无自性和胜义谛无自性，以及不认为空性中有概念，因此仅有显现。空性是远离作为和造作的，因为有理由地圆满了胜者的果位，所以不希求果位。在那里，因为有二，所以将境视为二。无二，即使将二谛在胜义谛中视为一体，但二谛不会同时显现，因此有轮番交替。因此，对于大乘无二的如来藏，也未曾考察果位任运成就之义。此处，从如来藏的自性中，刹那间寂怒坛城
English
It is said that this is the generation of the non-dual Buddha-mind into wisdom. Fifth question and answer. From the tenth chapter: Generating the mind in the great Madhyamaka, Generating the mind separately in the two truths, The true meaning of the great secret of means, With the non-dual Bodhicitta, Like a lion cub subduing, Arises from the power of non-duality. Thus it is said. From 'Fire Vajra'. From 'Long': Wherever that lion cub spreads, All those who cannot bear it will flee. Even without the power to touch the essence of meaning, Merely by generating the mind, one subdues Madhyamaka. Thus it is said. The difference in the means of realization is that it excels in both multiplicity and greatness of means. In the Sutra tradition, there is only the path of hearing and thinking, but in the great means of emptiness, there is nothing to be learned, and merely regarding non-effort as supreme. Here, because it is not a means of not bestowing on one side of the truth, it is not great. Here, it excels because the means are many and great. There are many means such as instructions and samadhi, and differences in profound empowerment means. Moreover, there are special words transmitted through the actual ear-gate of the path of hearing and thinking, and the awareness of the wisdom of means, without mind in such a nature. Non-action, although similar to non-effort, excels in non-effort in non-duality. For example, if a small doctor cannot cure, a great doctor will heal. If a great doctor cannot cure, a small doctor will not heal. When the view of Madhyamaka declines, even if the discipline is broken, it is the basis of mantra. When mantra declines, Madhyamaka cannot restore even a pore of hair. The difference in view is that the Sutra tradition considers the nature of reality to be the ultimate truth, and the absence of self-nature in the ultimate truth to be imputation, the absence of self-nature in birth, and the absence of self-nature in the ultimate truth, and that there is no concept in emptiness, so there is only appearance. Emptiness is free from action and effort, because the fruit of the Victorious One is perfectly fulfilled with reason, so one does not hope for the fruit. There, because there are two, the object is viewed as two. Non-duality, even if the two truths are viewed as one in the ultimate truth, the two truths do not appear simultaneously, so there is alternation. Therefore, the meaning of the spontaneously accomplished fruit in the non-dual Tathagatagarbha of the Great Vehicle has not been examined. Here, from the nature of the Tathagatagarbha, the peaceful and wrathful mandalas in an instant
Chinese
显现众多眷属的幻化， 《经部空性》中说：什么也不能显现，本身就是远离世俗的过患，这是有差别的。 《八十品》中说： 没有领悟平等的意义， 执著胜义和世俗二者， 如果法和补特伽罗无我， 这就是菩提萨埵。 方便的大乘是， 在世俗中圆满平等， 在胜义中是七宝。 见地高低仅此而已。 出自《口诀总集》。这也已经写过了。 等持的差别是：经部认为，从未生起觉知的空性状态中，那也是不显现的，不动摇。大乘二元对立中不动摇，二者在不动摇上相似，就像空皮囊被气息充满，和珍宝被宝藏充满一样。 修习经部空性时， 将修习的心本身观为空性。 方便大乘自明无二， 等持差别超乎想象。 这是其中的意义。 从平等中出定时，见解和行为的差别是：中观认为，出定后将万法视为幻化，即使猛烈地祈祷消除黑暗，也仅仅是见到胜义谛。行为方面，也有说“讲述真实”，这是四种行为。这里出定时也见到无二，经文说：不舍弃对自性的执著的显现，同时忆念无有，这是证悟大智慧的征象。行为方面，四种行为的差别仅仅是狐狸和狮子的行为而已。 修正过患的差别是：究竟的中观大乘，不对生起的念头进行觉察，不否定它，也不跟随它，就像水和冰一样，也说它本身未生，在空性中不显现。这里，就像朱砂和精液一样，无论生起什么念头，这二元对立的觉性是自明的，无法进行修改和调整，这就像在毒药中加入药物，或者认识到毒药本身就是药物而食用一样。 积资的差别是：中观认为，身语安住于善，是积累福德资粮，认为空性无所缘是智慧的智慧，但仅仅是作为理由，并不认为它本身就是果，即使身语
English
It is clear that the emanations of many entourages are accompanied by splendor. In the Sutra of Emptiness, it says: "The very inability to manifest anything is a fault devoid of conventionality, and this is a distinction." The Eighty Chapter says: "Not understanding the meaning of equality, Clinging to the two, ultimate and conventional, If there is no self of phenomena and persons, This is the Bodhisattva. The great vehicle of means is, In conventionality, equality is perfected, In ultimate truth, it is the seven treasures. The difference in views is only this much." This comes from the General Collection of Instructions. This has also been written before. The distinction of samadhi is: The Sutra school believes that from the state of emptiness where awareness has not arisen, that too is non-manifest, unmoving. The two unmoving aspects of the Great Vehicle non-duality are similar in being unmoving, just like an empty leather bag filled with air, and a precious treasure filled with jewels. When meditating on emptiness in the Sutra school, Contemplate the mind itself as empty. The Great Vehicle of Means is self-aware and non-dual, The distinction of samadhi is beyond thought. This is the meaning of that. The difference in view and conduct when rising from equality is: The Madhyamaka school believes that upon rising from meditation, all phenomena are seen as illusory, and even if one prays intensely to dispel darkness, one sees only the ultimate truth. In terms of conduct, there are also those who say, "Speaking the truth," which is the four conducts. Here, upon rising from meditation, one also sees non-duality, as the scripture says: "Do not abandon the appearance of non-attachment to inherent existence, but remember its absence at the same time. This is the sign of realizing great wisdom." In terms of conduct, the difference in the four conducts is only the conduct of a fox and a lion. The difference in correcting faults is: Even the ultimate Great Madhyamaka does not perceive whatever thoughts arise. It does not negate them, nor does it follow them. Like water and ice, it is said that they themselves are unborn and do not appear in emptiness. Here, like cinnabar and semen, whatever thoughts arise, the awareness of that non-duality is self-luminous, and there is no need to modify or adjust it. This is like putting medicine in poison, or knowing that the poison itself is medicine and eating it. The difference in accumulations is: The Madhyamaka school believes that the body and speech abiding in virtue is the accumulation of merit, and that emptiness without an object of focus is the wisdom of prajna, but only as a reason, and does not recognize it as the result itself. Even with body and speech,
Chinese
通过努力和摧毁恐惧来期望圆满，在此，不离如是性而显现为本尊，显现本身即是自证。原本就是如此的意义，仅仅通过适当的方式，不需要通过行为来指示，而是自然显现的这二者，就像春天耕种时，稍微翻动土壤一样。清净业障的差别是，按照秋季黑暗的理论，业障是无法断除的，而宣称立即清净，是指究竟实相的唯一性，以及证悟的圆满仅在一刹那之间。逐渐清净业障，而在此，不舍弃二障，通过智慧的光明而自然清净，就像洗澡后自然干净，甚至不需要擦拭一样。利益众生的差别，事业的差别是，中观宗仅仅在身语方面有所不同，并且只做慈悲的事情，在没有获得禅定之前是无法做到的。而在此，一刹那间通过四种事业，寂静、忿怒、化身来利益众生，并且像通过神通来调伏一样，就像星星的光芒和太阳的光芒一样，没有偏颇地调伏。小和大，相似。进入方式的差别是，中观宗对于胜义谛的真理，只是在不失去意义的程度上保持中立。而在此，一切都是无二的，没有任何思虑和寻找就已经进入，就像主人和客人一样。相似。进入就像宝藏之家和空房子一样。相似。果的差别就像自生佛一样。中观宗通过在劫中修行而成就的普光，通过愿望和慈悲的力量显现色身，以及不需寻找就圆满的无二大方便的五身，安住在轮回和涅槃的法蕴的自性中。像海浪一样，化身从自身显现，因此非常重要。普光是安住的处所。这是此处自然成就的持明者。对于此，在自性坛城中，诸佛的灌顶和加持显现，从而进入自然成就的境界。对于此，就像经部宗一样，非常傲慢。密宗的人如果不理解，就会傲慢自大。经部和密宗在成就的快慢上有所不同，但宣称果位普光是相同的，这是因为自己