English
Entering the gateway of each vehicle, one realizes equality without any bias. Since liberation is spoken of in this way, it is impossible to surmise any difference between them. Relying on the tenets of each vehicle, making the differences in the ground, path, and fruition all into the causal path, it becomes conditioned. Secret Mantra, however, is where all phenomena are self-arisen wisdom, and abiding in that as it is, it is unconditioned. The outer is that which is to be abandoned with remainder, and that which is to be obtained with remainder, are known by the power of the higher. Although the three bodies of Secret Mantra are equal in number, their essence has differences. This is because, in reality and conventionally, truth is realized as inseparable, and the three times as indivisible, thereby actualizing the fruition of the Vajra Body. Realizing all phenomena without any remainder of knowable objects, as the spontaneously accomplished great self-nature of unconditioned wisdom, one attains the essence of the Dharmakaya. The details should be understood according to their respective contexts. Secondly, the difference between outer and inner Secret Mantra is: the reasons and differences of outer and inner. Merely realizing the indivisibility of the ultimate realm of wisdom, without realizing that all is the great self-nature, hoping for accomplishments from deities and wisdom beings, and engaging in actions of acceptance and rejection, is the outer. Realizing all phenomena as the great self-nature, so that deities and accomplishments do not deviate from the magical display of awareness, and without actions of acceptance and rejection, enjoying the five ambrosias and other substances of commitment, is the inner. Secondly, there are three differences: ground, path, and fruition. Firstly, there is no difference in the way things are known, but there are differences in the tenets of the vehicles. Outer Mantra asserts that the ultimate is the indivisibility of realm and wisdom, such as Vairochana, while the conventional is considered to be the pure and impure blessings thereof. The inner Mahayoga also considers the two truths to be inseparable, and beyond the scope of practice. Conventionally, it is also considered that samsara and nirvana are non-dual. In the Lamrim it says: "The Great Vehicle of means is, purity and suffering, are inseparable in the conventional, the view is just that much higher or lower." Thus it is said. Secondly, the path is the difference of view, generation stage, and conduct. Firstly, four differences in the way of asserting the nature.
Chinese
因此，对于证悟的见地也有差别，正如各自的场合中所说的那样。外道是，秘密咒乘者倾向于名相和胜义谛的方面，也倾向于有相的世俗谛方面，而且认为誓言者和智慧者是不同的，并怀着从其他处获得成就的希望。内道通过证悟无别的自性大本体的真谛，认为诸如天神等一切都是心的幻化和自显现，因此没有从其他处希望成就的努力。行为方面，外道将清净和不清净分为两种，并伴随着取舍的努力。内道因为证悟法身大本体，所以行为没有取舍。果方面，有数量圆满与不圆满的差别，本体有为与无为的差别，以及意趣方式的差别。第一种是，即使获得五种瑜伽部，也只有三身。内道是五身任运成就显现，因此没有剩余的所要获得之物。第二种本体是，外道希望从其他处获得成就，并通过努力来成就，因此是有为法。内道是，自性大本体本来就是佛，这种显现就是无为法。第三种意趣方式是，外道认为本体虽然是一个，但净化的智慧没有混合。内道是，在无与伦比的无别大本体中，没有混合而圆满具足。第三个总义是，显示道的歧途和障碍，以及区分并显示上方和下方。前者是，《大圆满大乘普贤王如来》中说：因为没有见到上方的意义，所以是障碍；因为上方使用了下方的行为，所以是歧途。以及《普贤根本续》中说：一切法的精髓是一个菩提心，对一个进行分别计数，就产生了歧途和障碍。产生了无法行进却要行进的歧途。因为没有目标却观看，所以没有见到，产生了障碍。因此，是道与非道相似，因为不是道所以是歧途。因为没有见到上方的意义，所以是障碍。第二种差别是，歧途和障碍。前者是，见地的歧途，外道的歧途，行为的歧途，果的歧途。总的来说，有堕入歧途的九种门等等。有陷入外道见地的歧途，有陷入随顺外道的歧途，以及有下下乘向上上乘的歧
English
Therefore, there are also differences in the view of realization, as explained in each respective context. The Tirthikas (outsiders) are those secret mantra practitioners who lean towards the aspects of characteristics and ultimate truth, and also lean towards the conventional truth with characteristics. They believe that the samaya-holders and the wisdom-holders are different, and they have expectations of attaining siddhis (accomplishments) from external sources. The inner (Buddhist) path, through realizing the truth of the indivisible great self-nature, considers all deities and so on to be self-manifestations and magical displays of the mind. Therefore, there is no effort to hope for siddhis from external sources. In terms of conduct, the outsiders divide purity and impurity into two and engage in acceptance and rejection with effort. The inner path, because of realizing the great self-nature of the Dharmakaya, has no acceptance or rejection in conduct. In terms of results, there are differences in whether the number is complete or incomplete, differences in whether the essence is conditioned or unconditioned, and differences in the manner of intention. The first is that even if one attains the five yoga families, there are only three kayas (bodies). The inner path is that the five kayas manifest spontaneously, so there is nothing left to be attained. The second essence is that the outsiders hope for siddhis from external sources and accomplish them through effort, so it is conditioned. The inner path is that the great self-nature is primordially enlightened, and this manifestation is unconditioned. The third manner of intention is that the outsiders believe that even though the essence is one, the purified wisdom is not mixed. The inner path is that in the unique, indivisible great self-nature, it is unmixed and completely perfect. The third general meaning is to show the wrong paths and obscurations of the path, and to distinguish and show the upper and lower. The former is, as it says in the 'Great Perfection, Great Vehicle, All-Illuminating': 'Because the meaning of the upper is not seen, it is an obscuration; because the upper uses the actions of the lower, it is a wrong path.' And in the 'All-Creating King Tantra': 'The essence of all dharmas is one bodhicitta; counting separately from the one, wrong paths and obscurations arise. A wrong path arises from trying to go where there is no going. Because there is no object to look at, not seeing causes obscurations.' Therefore, the path and non-path are similar, but because it is not the path, it is a wrong path. Because the meaning of the upper is never seen, it is an obscuration. The second distinction is wrong paths and obscurations. The former is the wrong path of view, the wrong path of the Tirthikas, the wrong path of conduct, the wrong path of result. In general, there are nine doors through which one falls into wrong paths, and so on. There is the wrong path of falling into the view of the Tirthikas, the wrong path of falling into incidental Tirthikas, and the wrong path of the lower vehicles going to the higher vehicles.
Chinese
在拉萨和道路阶梯上展示。外道和伴随产生如前所述。特别是将密宗的果实作为道路，以及心性，和大自在等经文中，仅相似一部分，却错误理解其含义，与外道数论派，自在天派，以及新立名相的宗派等观点，相一致而误入歧途的人们，应明确目标并加以避免。总而言之，偏离和误解宗派，是因为将一切法在必要时，以四种见地自然解脱的方式宣说，却因个人喜好而片面理解，从而产生四种误解：将空性理解为断灭论，将法性理解为实有，将二谛理解为能取所取，将无分别理解为愚昧迟钝。第一种情况是，必要时，以及见地，一切法皆为空性，无自性等被宣说。必要时，是为了使六道众生对自我的执着得以解脱。见地是，考虑到心性本自显现，没有事物和表象的区分而宣说的。如果不明白这一点，认为真正的究竟是空无一物，那就是误入了外道断灭论的极端。如《虚空广阔》中所说：“执着于空性常有，在意义上是错误的。与外道断灭论的观点，词语上有差别，意义上没有差别。”以及经部中说：“在空性中走向断灭，将变成断灭的大道。从那以后再次转变，这条解脱道将变成断灭。”以及《秘密精华》中说：“一切都想要，不是清净智慧的境界。那是断灭的极端，没有解脱。”等等，在许多经续中都说，那样做是错误的，会堕入地狱。第二种情况是，宣说一切法本来就是佛，显现是法性等等。必要时，是为了阻止从其他地方寻找佛的错误，并将显现和心识无二无别地认知为大身法身。见地是，考虑到一切法在自生智慧中本来就是佛，显现是法性自显现而宣说的。如果不区分迷惑和解脱，认为二取自心就是佛，那就是只看重词句
English
It is shown in Lhasa and on the stages of the path. Heretics and incidental occurrences are as previously explained. In particular, from scriptures such as those that take the fruit of secret mantras as the path, and those about mind itself, and the Great Self, there are those who understand the meaning wrongly, taking only a partial resemblance. Those who stray in accordance with the views of heretical Samkhyas, Ishvaravadins, and those who speak of newly coined terms, should recognize their target and avoid straying. In short, straying and deviating from the tenets is because all dharmas are taught as self-liberated in four ways, according to necessity and intention. However, due to personal desires, they grasp only one aspect and stray in four ways: straying into nihilism by overemphasizing emptiness, straying into substantialism by overemphasizing dharmata, straying into subject-object duality by overemphasizing the two truths, and straying into dullness and ignorance by overemphasizing non-duality. The first is that necessity and intention, all dharmas are emptiness, without inherent existence, and so on, are taught. The necessity is to liberate the attachment of the six realms to the self. The intention is that it is taught with the intention that mind itself is self-appearing, without the separation of things and characteristics. Not understanding this, if one thinks that the ultimate reality is empty and nothing, then one has strayed into the extreme of heretical nihilism. As it says in "Vast Expanse of Space": "Confusing emptiness with permanence is a mistake in meaning. The view of heretical nihilism, there is a difference in words, but no difference in meaning." And in the sutras: "Straying into nihilism in emptiness, will become the great path of nihilism. Then, by transmigrating again, this path of liberation will become nihilistic." And in "Secret Essence": "Wanting everything is not the realm of pure wisdom. That is the extreme of nihilism, there is no liberation." And so on, in many scriptures and tantras, it is said that doing so is wrong and leads to hell. The second is that all dharmas are taught as being enlightened from the beginning, and that appearances are dharmata, and so on. The necessity is to stop the mistake of seeking enlightenment from elsewhere, and to introduce the inseparability of appearance and mind as the great dharmakaya. The intention is that it is taught with the intention that all dharmas are enlightened from the beginning as self-arisen wisdom, and that appearances are the self-appearance of dharmata. If one does not distinguish between delusion and liberation, and thinks that the dualistic mind itself is the Buddha, then one is only valuing words.
Chinese
执持为殊胜，对于其他乘的修行者，施加观点低劣的诽谤。秘密明点中说：法与心性若不分离，则无法解脱常边的束缚。又如虚空广阔中说：自心恒常执为常，我与承诺外道徒，言辞有别意义无。耶谢桑哇中说：具有邪见之我慢者，耽著于未经修饰的自显现，以分别念执着而自以为证悟，不分差别愚昧之智，如视石头为黄金。将光明任运自成之自显现，与常执混合而说。未有未经修饰之觉性把握，自认为观点极高，以放任自流之行径而入歧途。彼时之人，如猴子坠入悬崖，堕入金刚三界，远离菩提心之种姓。如是说。第三种是，将必要和意图分为二谛。必要是：解脱我与我执之结，以无我胜义空性而证悟。意图是：此显现执持为我与我所之部分是世俗谛，其自身空无我或我所，无偏颇自显现之部分是胜义谛。如是说。如是，非也，此胜义谛非胜义谛，此之自性是胜义谛等等，将此与此之自性分开而执为是与非。秘密明点中说：于能取所取二取不二之法性中，微细之执着即是常，所有常边之宗派，皆不能如实证悟。又如经部中说：任何法若从心之本性中，视为二边之任何一边，皆是无明错乱所致等等。辩驳答复中说：将胜义谛和世俗谛分开，圣者之异名无生与，无二离思绝言等，所有这些都是心识之对境，乃是菩提之障碍。如是说。第四种是，一切法之必要和必要之基础，二者无二无别是错误的。必要是遮止能取所取和取舍等之过失，使境与心二者不二。意图是一切法皆是自