English
Does appearance exist or not? If it exists, then it follows that it is not self-cognizance. Why? Because appearance is a conventional illusion. If appearance exists but is not deluded, then it is like a belly, meaning the pervasion is not established. Then, appearance becomes non-conventional. If you accept this, then the vow that appearance is non-conventional is broken. If it does not exist, then it follows that even the omniscient Buddha is deluded. If you accept this, then attaining Buddhahood is meaningless. Why? Because appearance is an illusion, and the omniscient one knows appearance. Furthermore, if appearance exists but is not deluded because there is no clinging to truth, then, although there is no delusion regarding the object of clinging, the fault arises of having a wrong view that is deluded regarding the object of appearance. Moreover, if you accept as above, is this present appearance the ultimate truth or not? If it is, then the assertion that the ultimate is free from elaboration, etc., is broken. If it is not, then this appearance becomes truly real. Why? Because the ultimate is free from elaboration, and this appearance is not ultimate. If you accept this, then the fault arises that the appearances of the six realms are true in the same way. This itself is not the ultimate truth, and if it deviates from this, there is no ultimate truth either. Then, the fault of appearance becoming truly real arises again, as before. Although this appearance itself is not ultimate, if there is no ultimate apart from this, then this itself is not truly real. Then, it is extremely ignorant. This itself is not a permanent self, and if it deviates from this, there is no permanent self either. Therefore, this itself is not selflessness, but is a permanent self, which is self-contradictory. Secondly, is all phenomena emptiness? Or, whatever you assert, such as being free from all assertions, is the reasoning that knows that deluded or not deluded? If it is not deluded, then emptiness and being free from assertions, etc., are not true. Why? Because reasoning is not deluded and is true. If you accept this, then the previous vow is broken. If reasoning is true, so emptiness, etc., are true, then, if the knower is true, then the known should also be true, so emptiness or being free from assertions is broken. For example, just as if this side is true, then the other side also exists. If it is deluded, then emptiness and freedom from elaboration, etc., are not true. Why? Because the knower is not true. If the one who knows emptiness does not know whether it is deluded or not deluded, then the known also
Chinese
不了解空性等等，就和普通人一样。第三，关于外道观点：虽然胜义谛中没有二元对立，但他们认为显现的一切都是世俗的错觉，因此没有脱离二取之边。那么，现在的显现本身是胜义谛的真理，还是法身？如果是，那么认为世俗是错觉就相矛盾；如果不是，那么上述的过失在这里也同样存在。第四，关于道：虽然胜义谛中没有二元对立，但他们认为在世俗中，从因缘产生果，即成佛。这样就会产生果是造作的等等过失，即在破斥宗义时所分析的过失。第五，关于果：就像上面破斥的两种边一样，即使是脱离两种边的果，也是从因缘产生的，因此也成了造作。而且，三种智慧，虽然无分别地了知尽所有和如所有，但不是能知和所知没有二元对立的智慧。了知三界众生的智慧，是以佛陀的意旨的自性来了知，还是作为对境来了知？如果是前者，那么轮回和涅槃没有二元对立，因此因产生果就相矛盾，而且成立了密宗的观点。如果是后者，那么就会有佛陀是具有能取所取的过失，就像在破斥宗义时所说的那样。第二，关于差别：有些人说，基和果没有差别，只有方便道有差别。这是不合理的，因为从所知的自性方面来说，包括轮回和涅槃在内的所有法都没有差别，因此道有差别也相矛盾。从证悟和显现它的角度来说，基、道、果三者都有差别，这是名相和密宗的术语运用的原因，也是意义上的差别。第一点是：胜义谛中，因和果没有二元对立，但在世俗中，因是道，主要显示不混杂的体性，这是因的体性。果是道，主要显示无分别，这是果的金刚乘。意义上的差别是：如苏悉地哩噶啦中所说：对于一个意义不迷惑，方法众多没有困难，根器敏锐者能调伏，密咒乘殊胜超。
English
Not understanding emptiness and so on, one is just like an ordinary person. Third, regarding external philosophical systems: Although there is no duality in the ultimate truth, they believe that all that appears is a conventional illusion, and therefore they have not separated from the extreme of dualistic grasping. Now, is this very appearance the truth of the ultimate reality, or is it the Dharmakaya? If it is, then it contradicts the belief that the conventional is an illusion. If it is not, then the above-mentioned faults are also present here. Fourth, regarding the path: Although there is no duality in the ultimate reality, they believe that in the conventional reality, the result, Buddhahood, arises from causes and conditions. This leads to the fault that the result becomes compounded, and so on, that is, the faults analyzed during the refutation of tenets. Fifth, regarding the result: Just like the two extremes refuted above, even the result that is free from the two extremes is also produced from causes and conditions, and therefore it also becomes compounded. Moreover, the three knowledges, although they know the all-encompassing and the suchness without distinction, are not the knowledge in which the knower and the known are without duality. The knowledge of sentient beings of the three realms, is it known as the essence of the Buddha's intention or as an object? If it is the former, then samsara and nirvana are not dual, therefore the arising of the result from the cause is contradictory, and the view of the Mantrayana is established. If it is the latter, then there will be the fault that the Buddha has the grasping of the grasper and the grasped, as explained during the refutation of tenets. Second, regarding the distinction: Some say that there is no distinction between the ground and the result, but there is a distinction in the skillful means of the path. This is not reasonable, because from the aspect of the nature of what is to be known, all phenomena, including samsara and nirvana, are without distinction, therefore it is also contradictory that the path has a distinction. From the aspect of realizing and manifesting it, there is a distinction in all three, the ground, the path, and the result. This is the reason for the application of the terms of the philosophical systems and the Mantrayana, and also the distinction in meaning. The first point is: In the ultimate truth, the cause and the result are without duality, but in the conventional truth, the cause is the path, and it mainly shows the unmixed nature, this is the cause of the philosophical systems. The result is the path, and it mainly shows non-duality, this is the Vajrayana of the result. The distinction in meaning is: As it is said in the Susiddhikara: "For one meaning, not confused, many methods, without difficulty, sharp faculties, subdued, the Mantrayana is especially superior."
Chinese
如是说，应解其义。 还有，所知于地是否彻底了悟之差别，果于道用与不用之差别，果为有为与无为之差别。 这些差别应如各自章节中所述般了解。 详细阐述各个差别的是：外道能仁续部的法和内道自在方便的法。 第一是：体性，差别，以及各个差别之阐述。 第一是：法界与智慧之差别，胜义中显现与不显现之差别，以及世俗中以天来衡量差别。 如《拉善》中所说： “四二离戏法界中， 自性本空即如是， 本初无生之体性， 如其种性胜义谛。 无上不住定示现。” 这是中观之义。 其中秘密真言之衡量方式是： “彼乃自智之故， 空性智慧之体性， 化为加持显现之基， 如意宝般次第显现， 后得等乘之论典。” 因此，第一是：中观派认为法界远离八戏边，超越了知识言说衡量之境。 而克里亚派则认为：觉性自明，法界与智慧无二，清净且远离四边之垢染。 瑜伽派则认为法界与智慧无二，是能显现一切之大能者。 第二是：中观派认为法界本身是胜义谛，故无显现。 克里亚派则认为，因未证悟之过失，显现为蕴、界、处；而证悟之功德，则显现为身与智慧。 也就是说，胜义中任何显现皆有可能发生。 瑜伽派则认为，由其加持而显现，清净与不清净是证悟与未证悟之差别。 世俗方面：克里亚派认为一切显现皆为三族姓之天，瑜伽派则认为五族姓之天。 因此，胜于中观派所认为的错觉。 各个差别是：克里亚， 乌巴亚， 瑜伽。 第一是：见， 修， 行， 果。 见是：胜义法界智慧无二，清净且远离四边之垢
English
Thus it is said, its meaning should be unraveled. Furthermore, the difference between realizing or not realizing the object of knowledge thoroughly on the ground, the difference between using or not using the result on the path, and the difference between the result being conditioned or unconditioned. These differences should be understood as explained in their respective sections. The detailed explanations of each difference are: the Vehicle of the Sutras of the Tirthikas and the Vehicle of the Method of Empowerment of the Inner Ones. The first is: the characteristics, the distinctions, and the explanations of each difference. The first is: the difference between the sphere and wisdom, the difference between appearance and non-appearance in the ultimate, and the difference in how deities are conceived in the conventional. As it says in the La Shan: "In the sphere of phenomena, free from the four and two elaborations, emptiness by its nature is suchness. The state of being unborn from the beginning, the ultimate reality is certain like its lineage. It definitively shows the unsurpassed and non-abiding." This is the meaning of Madhyamaka. From the same source, the way to measure secret mantras is: "Because it is only self-awareness, from the essence of emptiness and wisdom, having become the basis for the appearance of blessings, appearing sequentially like a wish-fulfilling jewel, the treatises of the vehicles such as subsequent attainment." Therefore, the first is: the Madhyamikas believe that the sphere is free from the eight extremes of elaboration, and transcends the knowable, expressible, and measurable. The Kriya-pas believe that since awareness is self-luminous, the sphere and wisdom are non-dual, pure, and free from the stains of the four extremes. The yogis believe that the sphere and wisdom are non-dual, and are the great illuminator of forms. The second is: the Madhyamikas believe that the sphere itself is the ultimate truth, so there is no appearance. The Kriya-pas believe that due to the fault of non-realization, it appears as aggregates, elements, and sense bases, and the qualities of realization appear as bodies and wisdoms. That is, any appearance can occur in the ultimate. The yogis believe that it appears through its blessings, and purity and impurity are the differences between realization and non-realization. Conventionally: the Kriya-pas believe that all appearances are the deities of the three families, and the yogis believe in the deities of the five families. Therefore, it is superior to what the Madhyamikas believe to be illusion. The individual distinctions are: Kriya, Upaya, and Yoga. The first is: view, meditation, conduct, and result. The view is: the ultimate sphere and wisdom are non-dual, pure, and free from the stains of the four extremes.
Chinese
希望与母亲分离，并且了悟此理的功德，将世俗的三种姓氏显现为天神。 《拉善》中说： “对境细微是行为本身， 自心完全脱离四边。 为了智慧，并非来自其他。” 又说： “由因缘生起的显现智慧， 所见之物高低软硬粗细， 在六分之半的姓氏坛城中， 观看被认为是完全清净。” 如此宣说。 修习分为顿悟和渐悟两种。前者是，由于对见解顿悟，因此修习也顿悟而解脱，也有这样说的。《不动摇的证悟金刚大续》中说： “显现世间以心明了为法身， 生起并是心的聚集和散发， 对境分别念无论显现什么，无论发生什么， 都无需否定和抛弃任何东西。” 又说： “粗大分别念的自性， 通过逐渐修习无法成就， 从了知心的自性中， 刹那间显示法身。 心是无造作的光明， 无论显现什么，存在什么，发生什么， 自生自显自然而见。” 如此宣说。 渐悟又分为无相和有相天神修习两种。前者是，在证悟的状态中，不被沉没和散乱所控制而修习，逐渐增长证悟的智慧，从而成佛，如此宣说。在那部经中说： “如此了知后，对任何事物， 都不思不散乱地安住， 不被沉没和散乱所控制， 自然而然地了知意义， 从内心生起智慧之光， 觉知的体验在心中显现。 以长久安住的力量， 不动的智慧自然而生。 本来成佛的自性， 将会毫无疑问地见到。” 如此宣说。 有相天神修习是，将自己观想为誓言萨埵，将天神观想为智慧萨埵，以主仆的方式修习，并通过仪轨的十一个支分进行修习和成就。 《拉善》中说： “在没有把握之前，逐渐观看， 显空逐渐稳固。” 又，《玉塘》中说： “为了与未成就的世间法相符， 观想为主仆。” 如此宣说。 行为是，据说要进行沐浴和清洁等。《玉塘》中说： “努力于沐浴和清洁的行为。” 等等如此宣说。 果是：