English
Not seeking enlightenment from elsewhere, The supreme methods are immeasurable, The ultimate vehicle of certainty is not fully proclaimed. Thus it is said. The differences here are: the difference between doing and not doing acceptance and rejection on the nature of reality; the difference between seeking and not seeking enlightenment from elsewhere on the path; the difference in the activity of skillful means; and similarly, the difference in the result. The former is: even at the ultimate point of characteristics, it is believed that there is no birth and no duality in self-nature or ultimate truth, but in illusory appearances or conventional truth, afflictions and enlightenment are considered different, so it is not separated from abandonment and acceptance. Secret Mantra Inner Path is, in general, that samsara and nirvana are non-dual, complete without remainder in self-arisen wisdom, and in particular, afflictions appear manifestly as self-arisen wisdom, so there is no abandonment or antidote, but it is practiced in self-appearance and self-liberation. As it is said in the Lamrim: Even the appearing objects and consciousness, self-arisen wisdom, self-appearance is exhausted. As it is said. The Sutra says: Afflictions realized as the five wisdoms, as they are, the two obscurations are obscured upon it. If there is no duality of thought and non-thought, realization itself is also the true path. As it is said. The Longchen Nyingtik says: Even the wise ones rely on afflictions, the lasso of binding afflictions, self-arisen wisdom is definitely established. As it is said, and so on. The second is: the cause-characteristic person considers the ultimate truth as above, but considers this present appearance as illusory appearance, conventional truth, and the mind is also considered only as the aspect of the cause, and by relying on the path, one obtains the result of complete perfect enlightenment. Secret Mantra is that this present appearance has no truth or falsehood in the self-appearance of the nature of reality, and all phenomena are enlightened from the beginning, so one does not seek the result from elsewhere, and by realizing it, one manifests it. In the Secret Essence Tantra, it is said: This is the great secret certainty, the result is transformed into the path, in all the mandalas of the victorious ones, there is no deeper meaning than this. As it is said, and so on, in all three, the tantras, agamas, and upadeshas. The third is that the supreme methods are immeasurable, as it is said in the Sutra: Skillful means are great, many, vast, transform and show great things in any way. As it is said. Skillful means are to introduce the disciples who are upside down to the right path through various means. Great is that afflictions themselves are not abandoned but are endowed with view and samadhi.
Chinese
如果实际应用，就会变成正确的道路；多数是根据所应调伏的对象，示现息增怀诛四法等。高胜之处在于以不可思议的方便法门成办事业。宽广之处在于对于断除和不断除烦恼等，没有任何阻碍地容纳。因此，基——所知，在于是否如实证悟的差别，道路也有差别。果位本身即是道，方便法门不可估量。果位也有差别，本体上有为法和无为法的差别，断证上有余和无余的差别。前者（显宗）的特点是将因作为道，因此成为有为法。密咒是诸法自生之智慧，如实显现，因此是无为法。后者（显宗）的特点是，通过暗示，有剩余的所断，因此也有剩余的所证，可以通过上面的暗示来理解。密咒士的果位，虽然三身数量相同，但本体上有差别。这是因为在胜义和世俗中，证悟到真谛无别，三时无离合，从而显现果位金刚身。从诸法中，无余了知所知，证悟到无为的任运成就大智慧，从而获得法性身。详细内容应在各自的章节中了解。密咒外内之差别在于外内的理由和差别。第一点是：仅仅证悟了胜义法界智慧无二，但没有证悟诸法为大本体，因此对外道神祇、智慧尊，暂时行持求取悉地，有所取舍，这是外道。证悟诸法为大本体，因此神祇和悉地也未脱离明智的幻化，没有取舍地受用誓言物、五甘露等，这是内道。第二点是：所知基的差别，行道之道的差别，获得之果的差别。第一点是：自性本然的方式没有差别，但对于宗派的观点有差别。外密认为，胜义中法界智慧无二的毗卢遮那佛等，世俗中则认为其加持分为清净和不清净两种。
English
If practiced, it becomes the correct path; mostly, it shows whatever needs to be tamed, such as the four activities of pacifying, increasing, magnetizing, and wrathful. The superior aspect is accomplishing purposes through inconceivable skillful means. The vast aspect is accommodating without any restrictions, whether it involves abandoning or not abandoning afflictions. Thus, the basis—what is to be known—differs depending on whether it is realized as it is or not, so the path also differs. The result itself becomes the path, and the skillful means are immeasurable. The result also has differences: in essence, there is the difference between conditioned and unconditioned; in terms of what is abandoned and attained, there is the difference between with remainder and without remainder. The former (exoteric) characteristic is that the cause is made the path, thus becoming conditioned. Secret Mantra is the self-arisen wisdom of all phenomena, and as it is, it manifests, thus being unconditioned. The latter (exoteric) characteristic is that, by implication, there are remaining things to be abandoned, thus there are also remaining things to be attained, which can be understood by the above implication. The result of the Secret Mantra practitioner, although the three bodies are equal in number, differs in essence. This is because, in the ultimate and conventional, one realizes that truth is inseparable, and the three times are without separation, thus manifesting the result, the Vajra Body. From all phenomena, without remainder, one knows what is to be known, and realizes the unconditioned, spontaneously accomplished great wisdom, thus attaining the Essence Body. Details should be understood in their respective sections. The difference between outer and inner mantra lies in the reasons and differences between outer and inner. The first point is: merely realizing the ultimate sphere and wisdom as non-dual, but not realizing all phenomena as the great essence, therefore, temporarily practicing taking and rejecting to obtain siddhis from outer deities and wisdom beings is the outer path. Realizing all phenomena as the great essence, therefore, deities and siddhis do not deviate from the magical display of awareness, and without taking and rejecting, one enjoys the samaya substances, the five ambrosias, etc., which is the inner path. The second point is: the difference in the basis of what is to be known, the difference in the path of practice, and the difference in the result to be attained. The first point is: the way of being in nature is without difference, but there is a difference in the tenets of the vehicle itself. The outer tantras assert that in the ultimate, there is the non-duality of the sphere of reality and wisdom, such as Vairochana, while in the conventional, they assert that his blessings are divided into pure and impure.
Chinese
也认为胜义谛和世俗谛是二元的。内道的玛哈瑜伽也远离了无二谛的行境，并且认为在世俗谛中，轮回和涅槃也是二元的。道次第中说：方便的大乘，清净和痛苦，在世俗谛中也是无别的，只是见地有高低之分。这样说的。道是见、修、行的差别。第一，如所愿之自性差别一样，证悟它的见地也有差别，如各自的章节中所说。修是外道密咒落入无相胜义谛的一方，有相世俗谛的一方，他们认为誓言和智慧是不同的，并且希望从其他地方获得成就。内道证悟无二的自性，因此诸如天神等一切都是心的幻化，是自现，没有希望从其他地方获得成就的勤作。行是外道将清净和不清净分为二，并带有取舍的勤作。内道证悟一切法在自性中无二，因此行没有取舍。果是数量圆满不圆满的差别，本体是有为无为的差别，以及意趣方式的差别。第一，瑜伽行者获得五种姓，但没有三身。内道是五身任运成就显现，因此没有剩余的所获得。第二，外道希望从其他地方获得成就，并且通过勤作来成就，因此是有为法。内道是本来就在自性中成佛，只是显现出来，因此是无为法。第三，外道的意趣方式是，虽然本体是一个，但认为没有混合净化的智慧。内道是无与伦比的无二大，没有混合而圆满存在。基道果的意义所象征。《普集智慧灯论》中，开示密咒的定义和差别的章节，第十四。
English
also considers the two truths to be dualistic. The Inner Path's Mahāyoga is also far from the sphere of practice of non-dual truth, and it is also believed that in the relative truth, saṃsāra and nirvāṇa are dualistic. The Lamrim says: The Great Vehicle of means, purity and suffering, are also inseparable in the relative truth, only the views are high and low. That's what it says. The path is the difference between view, meditation, and action. First, like the difference in the nature of what is desired, there are also differences in the view of realizing it, as described in each chapter. Meditation is when non-Buddhist mantras fall into the side of the formless ultimate truth, and the side of the formful relative truth, they think that vows and wisdom are different, and they hope to gain accomplishments from other places. The Inner Path realizes the non-dual nature, so everything such as gods are all manifestations of the mind, self-appearances, without the effort of hoping to gain accomplishments from other places. Action is when non-Buddhists divide purity and impurity into two, and engage in acceptance and rejection with effort. The Inner Path realizes that all dharmas are non-dual in nature, so there is no acceptance or rejection in action. The result is the difference between the completeness and incompleteness of the number, the difference between the essence of being conditioned and unconditioned, and the difference in the way of intention. First, Yogis attain the five lineages, but there are no three bodies. The Inner Path is the spontaneous manifestation of the five bodies, so there is nothing left to be attained. Second, non-Buddhists hope to gain accomplishments from other places, and achieve them through effort, so they are conditioned. The Inner Path is that one is already enlightened in nature, it just manifests, so it is unconditioned. Third, the way of intention of non-Buddhists is that although the essence is one, they think that purified wisdom is not mixed. The Inner Path is the incomparable great non-duality, existing completely without being mixed. Symbolizing the meaning of ground, path, and fruit. In 'The Lamp of Gathering Wisdom', the fourteenth chapter, which explains the definition and differences of secret mantra.
Chinese
因为对“一”进行分别计数，产生了歧途和障碍。因为在不可行之处行进，产生了歧途。因为对无所缘之境进行观察、思考，产生了见解的障碍。因此，看似是道路却不是道路，所以歧途不会让人见到更高的意义，因此是障碍。第二是歧途和障碍。前者是见解的歧途，禅修的歧途，行为的歧途，以及果的歧途。总的来说，歧途包括堕落的九个门等等。见解的歧途是陷入外道的见解，或者陷入附带产生的外道，或者将下下乘的歧途视为上上乘的道路。外道如前所述。附带产生的外道，一般如中观中所说的那样，特别是将密宗的果作为道，认为是心，是大自在等等。在这些论典中，只取相似的一部分，却错误地理解其意义，与数论外道、自在天外道、吠陀的秘密宗派等的主张相符，认识到这些歧途并加以断除。总而言之，从宗派的边见中偏离和陷入歧途有四种：一切法以必要和意图而说成四边自解脱，但由于个人的偏好而执着于某一方面并陷入歧途，即：空性太过分而陷入断灭，法性太过分而陷入实有，二谛太过分而陷入能取所取，无别太过分而陷入顽固的常边。第一种情况是，以必要和意图而言，一切法都说是空性，无自性等等。必要是为了解脱六道众生的强烈执着和自我的执着，意图是考虑到一切法都是心性自显，没有实物和相的区分。如果不了解这一点，认为完全是空洞无物，那就是陷入了断灭外道的边见。正如中观中所说的那样，在《虚空藏》中说：认为空性是错误的，是断灭外道的见解，词语上有差别，意义上没有差别。经中说：在空性中走向断灭，就会变成断灭的大界。然后再次转变，解脱之道就会变成断灭。