English
Relying on the five desirable qualities. Thus it is said. To this, an objector says: The noble Dharma Protector has sixty thousand consorts, and Sadāprarudita has five hundred consorts, but none of them are attached. The Samgraha states: Even as a householder, he is always unattached to all things. And, although Bodhisattvas enjoy the five desirable qualities. And so on. Is this not contradictory? Answer: Those Bodhisattvas, because their bhumis and paths are high, are not defiled by the faults of afflictions and desirable qualities. Furthermore, for great Bodhisattvas, if they see the benefit of others, they are allowed to engage in seven non-virtuous actions. It is through special means that afflictions and desirable qualities are transformed into the path. The Lamp for the Three Vows states: Even in one meaning, there is no delusion, many methods and no difficulty, the powerful one with sharp faculties, the teachings of mantra are especially supreme. Therefore, it is considered that there are four differences: The ultimate to be attained is the reality of what is to be known, and even if the pāramitās are mentioned incidentally, the nature of reality is taken as the place of understanding, or as the object of inference. But mantra is not deluded, it directly shows the nature of reality through special means. Furthermore, the vehicle of the cause has few methods, only the six pāramitās and so on. Mantra has many methods, with the generation stage and the completion stage, as well as common and supreme practices, as well as channels and winds, and transference of consciousness, entering into a corpse, and so on, it teaches many methods. Furthermore, the pāramitās are difficult to practice, one needs to learn various Bodhisattva practices. Mantra is easy to practice, it does not depend on asceticism and austerity. Furthermore, characteristics are the method by which dull faculties gradually realize, while mantra is the method by which sharp faculties realize all at once, therefore it is said that there is a great difference. Also, the King of Sutra Instructions, the essence of the sutras, states: Practicing the cause is the dharma of the cause, after revolving like a wheel, the vehicle of the fruit is a near path, it appears in a later time. Therefore, merely knowing that the nature of mind is the cause of Buddhahood and making it the path is the vehicle of characteristics of the cause. Knowing that the nature of mind is the nature of the fruit and making it the path is called the vehicle of mantra of the fruit. To this, objectors say: You mantra practitioners take the fruit as the path, so do you take the ripe fruit as the path? Or the unripe fruit?
Chinese
作为道。因为成熟后也必须作为道，所以成为无尽。因为成熟也必须作为道。如果未成熟作为道，因为未成熟，果实成为未成熟。因为未成熟。如果这样说，回答有两种：事物的回答和抬头的回答。你们名相宗的六度波罗蜜多是作为道，还是不是？如果不是，就与《摄类学》中“一切道是波罗蜜多，不是其他”相违背。如果是作为道，已经度过的作为道吗？还是未度过的作为道？如果已经度过的作为道，就成为无尽。如果未度过的作为道，就成为不是波罗蜜多。如果说以前未度过的作为道，那么这里也是以前未成熟的使之成熟。应该这样说。第一个回答是：果实成熟，不妄加增饰。未成熟，不加以诽谤。果实的自性是作为道。果实的自性是什么呢？是身和智慧。那本来就存在于自身的是果实。因此，使不了解的了解，或使不清楚的清楚，或使未显现的显现，仅仅是这被称为作为道。总之，所要获得的从现在起就存在于自身的是果实。仅仅是使遮蔽它的执着消失，这被称为作为道。这有三个过失：第一，佛成为有缺点的，因为即使是佛，也会体验轮回的痛苦。第二，轮回成为具有功德的，因为轮回的所有功德本来就存在于佛性中。第三，修道成为徒劳的，因为本来就是佛，修道就没有意义。如果这样说，回答有三个：第一，佛不会成为有缺点的，因为虽然本来就是佛，但并不了解自己是佛，就像王子流浪在民间，但不会改变王族的血统。第二，轮回具有功德是所希望的，因为轮回本来就是佛，因为体验到是佛，所以能够证悟是佛，就像盲人摸到转轮王的相一样。第三，修道也不会成为徒劳
English
It is used as a path. Because it must be used as a path even after it is ripe, it becomes endless. Because even maturity must be used as a path. If the unripe is used as a path, because it is unripe, the fruit becomes unripe. Because it is unripe. If you say so, there are two answers: the answer of things and the answer of raising the head. Do you, the followers of the Characteristics School, use the six perfections as a path or not? If not, it contradicts the Compendium, which says, "All paths are perfections, not others." If it is used as a path, is what has already been crossed used as a path? Or is what has not been crossed used as a path? If what has already been crossed is used as a path, it becomes endless. If what has not been crossed is used as a path, it becomes not a perfection. If you say that what has not been crossed before is used as a path, then here too, what was previously unripe is made to ripen. It should be said like this. The first answer is: the fruit is ripe, do not add embellishments. Unripe, do not slander. The nature of the fruit is to be used as a path. What is the nature of the fruit? It is body and wisdom. That which inherently exists within oneself is the fruit. Therefore, making the unknown known, or making the unclear clear, or making the unmanifest manifest, is merely what is called being used as a path. In short, what is to be obtained, which exists within oneself from now on, is the fruit. Merely eliminating the attachment that obscures it is what is called being used as a path. There are three faults in this: First, the Buddha becomes flawed, because even though he is a Buddha, he will experience the suffering of samsara. Second, samsara becomes virtuous, because all the virtues of samsara inherently exist in Buddhahood. Third, practicing the path becomes meaningless, because if one is inherently a Buddha, there is no point in meditating on the path. If you say so, there are three answers: First, the Buddha will not become flawed, because even though he is inherently a Buddha, he does not know that he is a Buddha, just as a prince wanders among the people, but does not change the lineage of the royal family. Second, samsara having virtues is what is desired, because samsara is inherently a Buddha, and because experiencing that it is a Buddha, one can realize that it is a Buddha, like a blind man touching the marks of a Chakravartin. Third, striving on the path will also not become meaningless.
Chinese
如是。轮回本初即是佛，虽然是，却不认识是，通过道来认识，就像贫女得到宝藏一样。广说在其他地方也有。从确立见解的方式来证悟，有快慢的差别。在确立的宗派上，有堕入边见和不堕入边见的差别。在修持法性的时候，有成为或不成为心识对象的差别。在获得果位的时候，有道快慢的差别。在果位自身体性的时候，有暂时和究竟的差别。如果好好研究经论，有显示或不显示意义清晰的差别。果位的密咒有两种：外道能胜续和内道方便续。这二者的差别是：首先，在续部的经文方面，以续部的十种事物向外转变是外道，向内转变是内道。在见解方面，不能说自生智慧是外道，能说是内道。在行持方面，能以方便掌握二十种轮回之法并加以行持是内道，不能是外道。还有，在成就方面，从外部希望是外道，从内部希望是内道。在灌顶方面，能宣说甚深的三种灌顶是内道，不能是外道。内道生圆三者的差别是：以三摩地次第生起为主的是玛哈瑜伽，以本尊圆满的方式生起是阿努瑜伽。从生起圆满二者解脱的是阿底瑜伽。还有，显现为自明觉的幻化是玛哈瑜伽，显现为自明觉的妙用是阿努瑜伽，觉性自显现是阿底瑜伽。还有，对于续部的十种事物，特别执着的是玛哈瑜伽，比那小的是阿努瑜伽，从执着解脱的是阿底瑜伽。新旧密咒的差别有三种：有差别的意欲之论，有差别意欲之论，和大的差别。第一种有四种：时间的差别是：在君主朗达玛没有摧毁圣法之前翻译的一切都是旧的，摧毁佛法之后从印度翻译的一切都被称为新的。翻译者的差别是：以前的译师，老三位和少三位等翻译的一切都被称为旧的。仁钦桑布和斯弥
English
Thus. Although samsara is primordially Buddha, not recognizing it as such, and coming to recognize it through the path, is like a poor woman finding a treasure. Extensive explanations also exist elsewhere. Regarding realization through establishing views, there are differences in speed. In established tenets, there are differences between falling into extremes and not falling into extremes. When practicing the nature of reality, there are differences between making it an object of mind and not making it an object of mind. When attaining the result, there are differences in the speed of the path. Regarding the nature of the result itself, there are differences between temporary and ultimate. If the scriptures are well examined, there are differences between showing and not showing clear meaning. The result of secret mantra is twofold: the outer Tirthika (able to defeat) tantra and the inner skillful means tantra. The difference between these two is: first, in the context of the tantric texts, if the ten objects of the tantra turn outward, it is outer; if they turn inward, it is inner. In terms of view, if one cannot speak of self-arisen wisdom, it is outer; if one can speak of it, it is inner. In terms of conduct, if one can seize the twenty aspects of samsara with skillful means and practice them, it is inner; if one cannot, it is outer. Also, in terms of accomplishment, hoping from the outside is outer; hoping from the inside is inner. In terms of empowerment, if one can show the three profound empowerments, it is inner; if one cannot, it is outer. The difference between the inner generation, completion, and ati is: mainly generating gradually through samadhi is Maha Yoga; generating in the manner of deity completion is Anu Yoga. Liberation from both generation and completion is Ati Yoga. Also, appearing as the magical display of self-awareness is Maha Yoga; appearing as the skill of self-awareness is Anu Yoga; awareness self-appearing is Ati Yoga. Also, with regard to the ten objects of the tantra, particularly clinging to them is Maha Yoga; smaller than that is Anu Yoga; liberation from clinging is Ati Yoga. There are three differences between the new and old mantras: the doctrine of differing desires, the doctrine of desiring differences, and the great difference. The first has four aspects: the difference in time is: all translations made before the monarch Langdarma destroyed the holy Dharma are Nyingma; all translations made from India after the destruction of the Dharma are known as Sarma. The difference in translators is: all translations made by the former translators, the elder three and the younger three, etc., are known as Nyingma. Rinchen Zangpo and Smriti
Chinese
并且，由仁钦桑波等翻译的被称为新译。三位老译师是：贝若扎纳，嘉纳古玛茹，玛·仁钦乔。三位年轻的译师是：噶瓦·华则，觉若·鲁嘉坚赞，香·班德·耶谢德。贝若扎纳是显密二者的译师。嘉纳古玛茹和玛·仁钦乔主要翻译了密法。三位年轻的译师主要翻译了显宗。所诠释的法的差别是：一般来说，显宗没有新旧之分，但意义上有新旧之分。律藏、大部分的经部和所有的俱舍论都是旧译。讲说也从噶恰开始就中断了，后来才重新开始讲说。量论有新旧两种。中观、般若、慈氏五论以前也翻译过，后来仁钦桑波等译师稍微修改了一些译文。讲说传承是印度的讲说传承。如果从密宗的角度来说，玛哈瑜伽、阿努瑜伽、阿底瑜伽三部，以及被称为修法八大传承的都是旧派。圣天三部、阎魔敌、母续、喜金刚、胜乐金刚、玛哈玛雅、座四等都是新派。第四，翻译的差别是：旧派的译文，因为以前是由化身译师翻译的，所以一个版本就是一个版本，不会出现差异。即使重新翻译成梵文，也可以进行校对。新派的译文，因为后来是由各个译师根据自己的理解翻译的，为了让藏族人容易理解，所以存在很多差异。认为没有差别的观点有两种：词句和意义。词句上没有差别，只是翻译的前后词语略有不同而已。旧派的译文后来没有被修改的原因已经在前面说过了。意义上没有差别的原因是：所有的密法都包括了使未成熟者成熟的灌顶和加持，以及使成熟者解脱的道。灌顶的名称不同，但意义相同。新派被称为四灌顶。旧派也有被称为四灌顶的。也有用其他名称来称呼的。也有共同灌顶、特殊灌顶和殊胜灌顶三种名称。