English
It is said in the Sutra of the Ornament of Manifest Knowledge Entering the Realm of All Vehicles. Thus and so on. ༈ The Laṅkāvatāra Sūtra says: If one examines things with wisdom, they are not born from other causes and conditions, nor are they completely conceptualized. If perfectly established things are also not true, then there is no self-nature (Tibetan: ངོ་), and no six consciousnesses (Tibetan: ཤེས་དྲུག). There are no things (Tibetan: ཉོན་), and no ālaya consciousness. Like blind children, they discriminate with wrong thoughts. Evil ones contemplate these. The things of peaceful characteristics are the consciousness and whatever is moved by afflictive mind. If my sons transcend these, they will not discriminate or contemplate them. Thus it is said. And so on. ༈ The conventional truth of the Madhyamaka school is unreasonable: excessive meaning. If it is said that the wisdom of the path and the fruit is conventional, then it contradicts the nature of the conventional, and it also contradicts the analysis of the path and the fruit with reason. Therefore, it is false in the true meaning and obscures the definitive meaning, so it contradicts that nature. After realizing the path of seeing, if it is said that one abides in the definitive meaning of the path of meditation, how can these two be one? Thus it is said. ༈ The ultimate truth is unreasonable: if one grasps the nature of reality as a state free from the extremes of elaboration, and takes liberation as Buddhahood in that state, then if it is true in that way, the basis for the arising of the initial delusion, which is self-appearance, will also cease to exist. That freedom from elaboration cannot be measured, and that wisdom also cuts off the continuum. The antidote is also unreasonable, and if there is no wisdom of the Buddha, then the scriptures will also become false. By blocking the Dharmakāya, which is the basis for accomplishing the benefit of beings, it is similar to the views of the Hīnayāna Śrāvakas and Pratyekabuddhas. If it is said that it is different from the Śrāvakas and Pratyekabuddhas because one can accomplish the benefit of beings by making aspirations, generating bodhicitta, and merely having faith on the path, then all beings should be cut off now. The aspiration to liberate sentient beings cannot be accomplished. In reality, it has been admitted to be viewed as annihilation. Here, no one has ever emerged from the mud of emptiness that is clung to. Thus it is said. ༈ The result of those Madhyamaka and Yogācāra schools is also not the ultimate result, but a false claim of the Mahāyāna. The result achieved by the characteristicists after countless eons, which is the ground of all-pervading light, is only shown as a place of refuge for the Great Vehicle Mantrayana. Thus it is said. ༈ Among these, the special feature of the Vajrayana is that understanding is swift.
Chinese
布尔。确定之方式的注释。宗派方面，是否被注释末尾的过失所染污。修持之方式是否以法性为对境。所化之根器利钝。成就之时日远近。果方面，有暂时和究竟。是否对经文进行详细考察并清晰地阐释意义。七者，经部、律藏、对法藏、般若、密咒、无上、方便、大乘以及大中的大。以理性和果金刚之名称的五种差别而超胜，智者娘日、俄普巴等人如是说。这是指从应成派到事部瑜伽之间的差别。一般来说，数量不定，但简而言之，从胜义谛自性一无所有而言，莲花生大师在《方便网续》的注释中说：“一切法皆从无相而生，故胜义谛乃是因。显现如幻，故世俗谛是果，应如是理解。”《显扬经》中说：“如面容之改变，不离面容，一切事物显现为识，故本体是因。”如是说。一切法之本体自然成就，故未堕入有无之边。道次第中说：“所谓一切清净，并非去除事物而清净，而是在显现受用中清净，因此不应视世俗为虚假。”如是说。彼等不灭，显现为天神坛城等，故未堕入世俗幻相之边，因此成为殊胜。总之，金刚乘有内外二者，以外内之见行修，能调伏外道，守护三律仪。第一，主要宣说身语之事业的事部，胜义谛清净之法性，远离有无常断四边之戏论。世俗谛中，火（藏文：མེ，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火），等（藏文：མཉམ，梵文天城体：सम，梵文罗马拟音：sama，汉语字面意思：等），所（藏文：སོ，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思：自），作（藏文：བྱ，梵文天城体：कृ，梵文罗马拟音：kṛ，汉语字面意思：作），四种智慧之功德，莲花（藏文：པད，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花），金刚（藏文：རྡོ་རྗེའི，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），三种智慧缓慢之智慧，主尊誓言者以仆从之方式观待。以三摩地，誓言者三尊，颜色、形状、种姓、法性空性、声响音声之影像、座垫月亮、语字果、意手印、身圆满与主六尊具足而生起。修法界中说：“以智慧者主尊之方式迎请，于虚空之所依影像上结印。”
English
Bul. Commentary on the method of determination. Regarding philosophical tenets, whether or not it is tainted by the faults at the end of the commentary. The way of practice, whether or not it takes the nature of reality as its object. The disciples' sharp or dull faculties. The nearness or distance of the time of accomplishment. Regarding the result, there are temporary and ultimate aspects. Whether or not the scriptures are thoroughly examined and the meaning is clearly explained. The seven, namely, Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka, Prajnaparamita, Secret Mantra, Unexcelled, Means, Mahayana, and the Great of the Great. The scholars Nyari, Ngodphupa, and others have said that it is superior due to the five differences in the names of reason and result Vajra. This refers to the difference between the Madhyamaka and Chittamatra schools up to Kriya Yoga. Generally, the number is indefinite, but in short, from the perspective of ultimate truth, which is devoid of inherent existence, Master Padmasambhava says in the commentary on the Net of Means, "All phenomena arise from the absence of characteristics, therefore the ultimate truth is the cause. Since it appears as mere illusion, the conventional truth is the result, and this should be understood." In the Namakoda, it says, "Just as the changing face does not move away from the face, all things appear as consciousness, therefore the essence is the cause." Thus it is said. Since the essence of all phenomena is spontaneously accomplished, it does not fall into the extreme of existence or non-existence. In the Lamrim, it says, "The term 'all pure' does not mean purifying by removing things, but rather it is pure in appearance and experience, therefore one should not regard conventional truth as false." Thus it is said. Since it does not cease in any way and appears as the mandala of deities, etc., it does not fall into the extreme of conventional illusion, therefore it becomes extraordinary. In short, Vajrayana has two aspects, outer and inner. By the view, conduct, and practice of outer and inner, one can subdue the outer paths and protect the three vows. First, Kriya primarily emphasizes the actions of body and speech. The ultimate truth is the pure nature of reality, free from the elaborations of the four extremes of existence, non-existence, permanence, and annihilation. In conventional truth, Agni (藏文：མེ，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火), Sama (藏文：མཉམ，梵文天城体：सम，梵文罗马拟音：sama，汉语字面意思：等), Sva (藏文：སོ，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思：自), Kr (藏文：བྱ，梵文天城体：कृ，梵文罗马拟音：kṛ，汉语字面意思：作), the qualities of the four wisdoms, Padma (藏文：པད，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花), Vajra (藏文：རྡོ་རྗེའི，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚), the slow wisdom of the three wisdoms, the lord Samayasattva is regarded as a servant. With Samadhi, the three Samayasattvas, color, shape, lineage, the emptiness of the nature of reality, the sound of sound and image, the seat of the moon, the speech of seed syllables, the mind of hand gestures, the complete body and the six lords are generated. In the practice space, it says, "Invite the wisdom being as the lord, and seal on the image of the support of space."
Chinese
四者守护。因此，以五种或七种清净供品供养，并安住于等持。由于我具有本尊、天尊、光明的三个显现，因此念诵咒语的过失是粗声朗读。声音不要太大也不要太小，不要太快也不要太慢，不要太猛也不要太缓，字句肢节不要缺失，不要散乱，不要被闲谈隔断，舍弃掉散乱的心。如是说。舍弃十种后，在座间休息时，对智慧勇识作供养、赞颂和忏悔等完毕后，祈请智慧本尊返回，收摄誓句本尊的坛城，瑜伽士安住于随意的行为中。如是所说，是智慧本尊的事业。༈。此外，行为主要采取身语的活动，对于行为，未曾提及以清净的食物（０），如三白等为主。穿着未经颜色染色的清净丝绸衣服，也在上弦初八等吉祥日，星相（１）木星旺盛和星宿（１）胜日等吉祥（１１）之时，（供奉）本尊的画像（０），并且在没有污垢的情况下，积聚清净的供品用具（０）（０），清洗脸等。如是说。༈。方便是：从胜义谛空性中，在世俗谛中，将境相和有境，或不动佛、事业佛、宝生佛、不空成就佛任何一种所摄的四种佛部，观想为智慧本尊是主，誓句本尊是仆从的方式来加持显现，仅仅是见解不同，与上部瑜伽和下部作密二者相同。修法界：以与二者相同的方式行持，行续的行者和瑜伽士，认为从二者的力量中能成就果。༈。瑜伽部的见解是：胜义谛中认为大日如来是空性，世俗谛中显现的此等是法界加持的五部佛坛城。因此，如果三摩地清晰，则将智慧本尊和誓句本尊视为朋友的方式，认为没有好坏差别。༈。通过五种现证菩提和四种神变，以及具足九支的禅定之门，以圣者的色身四印：誓句心意，正法语言，事业，以及具足身大印的瑜伽来成就果，二谛显现。
English
Fourfold protection. Therefore, offer five or seven pure offerings and abide in samadhi. Because I possess the three manifestations of the deity, the deity, and the luminosity, the fault of reciting mantras is reading aloud in a coarse voice. The sound should not be too loud or too soft, not too fast or too slow, not too violent or too gentle, the syllables and limbs should not be missing, do not be distracted, do not be interrupted by idle talk, and abandon the wandering mind. Thus it is said. After abandoning the ten, during the session breaks, after completing offerings, praises, and confessions to the wisdom heroes, request the wisdom deity to return, gather the mandala of the samaya deities, and the yogi should abide in whatever comfortable conduct. As it is said, these are the activities of the wisdom deity. ༈. Furthermore, conduct mainly involves the activities of body and speech. Regarding activities, it is not mentioned that the main thing is pure food (0), such as the three whites. Wearing clean silk clothes that have not been dyed, also on auspicious days such as the eighth day of the waxing moon, when the planet (1) Jupiter is strong and the constellation (1) Vijaya, etc., are auspicious (11), (offer) the image of the deity (0), and without any impurities, accumulate pure offering utensils (0) (0), and wash the face, etc. Thus it is said. ༈. Upaya is: From the ultimate truth of emptiness, in the relative truth, the object of appearance and the subject, or the four Buddha families gathered from any of the Akshobhya, Amoghasiddhi, Ratnasambhava, and Don-grub, are viewed as the wisdom deity being the master and the samaya deity being the servant, manifesting blessings. The only difference is the view, which is the same as the upper Yoga and the lower Kriya. Meditation space: Practicing in a way that is the same as both, the practitioner of the action tantra and the yogi believe that the result can be achieved from the power of both. ༈. The view of the Yoga school is: In the ultimate truth, it is believed that Vairochana is emptiness, and in the relative truth, these appearances are the mandala of the five Buddha families blessed by the Dharmadhatu. Therefore, if the samadhi is clear, the wisdom deity and the samaya deity are regarded as friends, and there is no distinction between good and bad. ༈. Through the fivefold Abhisambodhi and the four miracles, and through the gate of meditation with nine branches, the four mudras of the holy form body: the samaya mind, the Dharma speech, the activity, and the yoga with the great mudra of the body, achieve the result, the appearance of the two truths.