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Therefore, starting from entering the mantra, those who abide on the tenth ground, without needing to generate from the last existence, starting from the generation stage up to mind isolation. At night, the secret empowerment is conferred, and the illusory body is manifested; at midnight, the third empowerment is conferred, and clear light is manifested; at dawn, the fourth empowerment is conferred, and the non-learning path of union is manifested, thereby wishing to attain Buddhahood. However, the idea that by traversing the ten grounds through the characteristic vehicle's own path, it can replace the generation of the generation stage up to mind isolation in the continuum is logically flawed. Those who claim that the externally transformed dharma is in accordance with the internal, even for the difference in power and ability between ordinary yogis and noble high-ground yogis, which is as different as heaven and earth, consider it replaceable, which is far too extreme. This is refuted by vast scriptural and logical arguments. In the cognition that the realization of the noble ones without relying on mantra cannot be established by valid cognition, the Manifestation of Enlightenment states: 'The perfect Buddhas who have passed away, Likewise, those future teachers, And the protectors who appear now, Who abide for the benefit of beings, All of them know this, Profound secret mantra ritual, The hero under the Bodhi tree, Attained immeasurable omniscience.' Considering this to be the view of true meaning is excellent. Therefore, the Lamp of Wisdom states: 'Your ultimate is the all-illuminating, The abode of the great skillful means path.' And 'The all-illuminating traversed by cause, Is the Dharmakaya of the great skillful means path.' And so on, all the paths of the causal ground are shown as the path steps of mantra. The intention here is: the four mindfulnesses, the four correct abandonments, and the eightfold path, as well as the first three miraculous feet and between the eleven grounds, the eleven grounds such as the Joyful Ground, which are established for the purpose of guiding those to be tamed, can be traversed by the characteristic vehicle's own path. From then on, the boundary of entering the mantra vehicle without fail is from the fourth miraculous foot. As the Praise of Names states: 'Possessing great power of the miraculous foot, He also constantly holds great mindfulness, The four mindfulnesses are victorious in samadhi.' It is shown with words that are different from the order of the characteristic vehicle's path. Furthermore, the sutra states: Many solitary Buddhas enter the Great Vehicle, some
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如果说，获得第八地后返回所说的地的认识，与刚才所说的不同，那么作为圣者的真实的第八地就非常不合理了。因此，在《入行论》的注释中也说：当最后的暖位转变时，忍位和胜法位自在时，有上中等加行十二种，第十三是极喜地。又说：从极喜地到法云地，在其之后所获得的，以双运来清净。这样，将十二加行道安立为地有什么意义呢？通过金刚念诵获得第八地忍中位，通过心寂获得第十地和第十一地胜法小或中位，通过幻身获得第十二地胜法大位，通过光明获得圣者极喜地，相对于加行道的十二地来说是第十三地，并且以双运来清净已经获得的，这与道理相符。如果说，没有一定要到获得第十地才进入密咒，这是不合理的，因为现见法性的圣者不是密咒的法器，而凡夫具有一切束缚却是密咒的法器，这种说法是相违的。如果说是法器，但佛陀不为他宣说密咒，那么这与佛陀所说应根据法器来宣说佛法，以及佛陀不以小乘来引导的教证相违背。又说，如果一切名相乘的道都要成为密咒道的阶梯，那么密咒乘是快速道就只是个名称而已，就像要走很远的路，却像乌龟一样缓慢地爬行，快到的时候却像大鹏一样飞翔一样。因此，虽然由于根器的不同，进入密咒的方式有很多，但总的来说，有基础一类和道路四类。如云：大秘密无上不退转依靠。这样，有些根器敏锐者，没有进入任何三乘因的法门，而是从一开始就进入密咒，这是从基础上进入。有些是从声闻、独觉、菩萨外续的四道开始学习，然后进入无上部，这叫做从道上进入。其中，菩萨们是从资粮道获得第一个法流三摩地时开始进入的。如《经庄严论》云：彼时从法流中，对诸佛
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If the recognition of the ground said to be returning after obtaining the eighth ground is different from what was just said, then it is very unreasonable for the actual eighth ground of the noble ones. Therefore, in the commentary on the Compendium of Trainings, it also says: When the final heat transforms, when patience and supreme dharma are mastered, there are twelve middling and superior applications, the thirteenth is the Joyful One. And it says: From the Joyful One to the Cloud of Dharma, those who obtain after that, are purified by union. So what is the meaning of establishing the twelve paths of application as grounds? Through Vajra recitation, the eighth ground, middling patience, is obtained; through mind isolation, the tenth and eleventh grounds, small or middling supreme dharma, are obtained; through the illusory body, the twelfth ground, great supreme dharma, is obtained; and through clear light, the noble Joyful Ground is obtained, which is the thirteenth in relation to the twelve grounds of the path of application, and it is consistent with the teaching that those already obtained are purified by union. If it is said that there is no certainty of entering mantra until the tenth ground is obtained, this is unreasonable, because it is contradictory to say that a noble one who directly sees the nature of reality is not a vessel for mantra, while an ordinary person with all bonds is a vessel for mantra. If it is said that even if one is a vessel, the Buddha does not teach mantra to him, then this contradicts the statement that the Buddha teaches the Dharma according to the vessel, and the quote that the Buddha does not lead by the inferior vehicle. Furthermore, if all the paths of the characteristic vehicle must become the steps of the mantra path, then the statement that the mantra vehicle is a swift path is just a name, like saying that one travels a long distance by crawling like a turtle, and then flies like a garuda when approaching the destination. Therefore, although there are many ways to enter mantra due to the difference in faculties, in summary, there is one type of basis and four types of paths. As it says: The great secret, unsurpassed, non-returning, relies. Thus, some keen individuals enter mantra from the beginning without entering any of the three causal vehicles, this is entering from the basis. Some study the four paths of the outer tantras of the Hearers, Solitary Realizers, and Bodhisattvas, and then enter the Unsurpassed, this is called entering from the path. Among these, Bodhisattvas enter from the moment they obtain the first Dharma stream Samadhi on the path of accumulation. As the Ornament of the Sutras says: At that time, from the stream of Dharma, to the Buddhas
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的地方，为了获得广大的智慧，会获得广大的教诲。如是说。从禅定中获得现量智，通过现量成就之门，为了供养和听闻无数的佛陀，会前往一切世界。如是说，为了从圆满正等觉中获得不变化的等持，以及无法以分别念衡量的智慧，前往无数的世界，从而会获得精通大乘不共方便的广大教诲，因此实际上是暗示和赞叹了无上密咒。如此一来，即使从因的大乘和外续三部中各自完整地宣说了道和果，也不能通过各自所宣说的真实道来获得那个果，例如，就像说即使具备唯识宗的见解而修道，也无法获得见道一样。因此，如果获得圣位，就需要在无数劫中舍弃头和肢体等，这被宣说是因为，首先，发起菩提心的人们，为了长时间地精进，发誓像那样为了他人的利益而行事，从而生起勇气；以及为了如果进入密咒道，就不需要那一切，会生起像这样安乐迅速之道的热情。实际上，圣道的智慧和密咒的等持，以本体相同的方式显现，因此能够向所化众生示现刹那为劫，从而示现积累了无数的资粮，以及示现舍弃头等，也是以等持的方式显现，除此之外没有自相。因此，从意义的层面来说，密咒的道才是究竟真实的道理。在圣者父子的五次第中也说，没有生起次第就无法修习圆满次第，没有三种寂静就无法证悟世俗谛，没有它就无法证悟胜义谛光明，没有它就无法成就双运。因此，在这个宗派中，光明是圣者见真谛之道，双运是不学道。第二，宣说上师和弟子的特征。其中，秘密真言的一切成就都仅仅依赖于上师的加持，因此上师的
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of the place, in order to obtain vast wisdom, one will obtain vast teachings. Thus it is said. From meditation, one obtains direct knowledge, and through the door of direct accomplishment, in order to make offerings to and listen to countless Buddhas, one will go to all realms. Thus it is said, in order to obtain the unchanging samadhi from the perfectly enlightened one, and the wisdom that cannot be measured by conceptual thought, one goes to countless realms, thereby obtaining the vast teachings that are skilled in the uncommon methods of the Mahayana, thus actually implying and praising the unsurpassed mantra. In this way, even if the path and fruit are completely taught from the cause of the Mahayana and the three outer tantras, one cannot obtain that fruit through the actual path taught by each of them, for example, just as it is said that even if one possesses the view of the Mind-Only school and practices the path, one will not even attain the path of seeing. Therefore, if one attains the noble stage, one needs to give up one's head and limbs, etc., in countless eons, which is said because, first, those who generate bodhicitta, in order to strive diligently for a long time, vow to act for the benefit of others in that way, thereby generating courage; and in order to generate enthusiasm that if one enters the mantra path, one does not need all that, and that this is a path of ease and speed. In reality, the wisdom of the noble path and the samadhi of mantra manifest in the same essence, therefore being able to show sentient beings a moment as an eon, thereby showing the accumulation of countless merits, and showing the giving up of the head, etc., is also shown in the form of samadhi, and there is no self-characteristic other than that. Therefore, from the point of view of meaning, the path of mantra alone is the definitive truth. In the five stages of the noble father and son, it is also said that without the generation stage, one cannot practice the completion stage, without the three isolations, one cannot realize the conventional truth, without it, one cannot realize the ultimate truth of clear light, and without it, one cannot achieve union. Therefore, in this tradition, clear light is the path of the noble one's seeing of truth, and union is the path of no more learning. Second, explaining the characteristics of the teacher and the student. Among them, all the accomplishments of secret mantra depend solely on the blessings of the guru, therefore the guru's
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了解其特性的方式有两种。应断除的是：如果灌顶是将佛陀四身的种子置于弟子相续中，那么恶劣的上师无法做到这一点，是道路上的巨大障碍。也就是说，自己没有获得灌顶，却随意接受密咒，以不具备任何三种传承的虚假佛法欺骗信徒的愚蠢之徒，以及不理解生起次第和圆满次第的意义，缺乏修行经验，却自诩精通坛城仪轨和法事程序的人；因为担心自己的名声或声誉受损，如果接受教诲的对象是苦行者或隐居者等，就不说那是自己的上师而加以隐瞒，反而宣称有权有势的人是自己的上师。经典中说，没有给予内外灌顶就做上师，是违犯誓言的行为。将智者说成非智者，也是违犯誓言的行为。将非智者捧为智者，也是违犯誓言的行为。隐瞒接受教诲的上师的来源，而将来源归于自己信仰的一方，也是违犯誓言的行为。如是等等。同样，因为种姓和血统等而骄傲自满，被自己的住所，即居住地、寺院、村庄和府邸等的领导和事务分散精力，随意使用寺庙和僧团的财物，不了解三戒的界限，不尊重戒律，因此不守护三门，戒律松弛，不相信业果，对享乐执着，因此依恋施主等的家庭，积攒今生来世的享用，烦恼和残暴强烈，因此慈爱和悲心微弱，由于智慧之眼对经典和论藏的领域关闭，被虚假的推理和伪装所压倒，对任何事都敢于妄为，这样的人即使给予灌顶，也像一对连体牛犊，一个掉入悬崖，另一个也会被拖下去一样，即使弟子是虔诚的，也会因上师的过失而变得有过失，两人都...