English
It is also unreasonable to say it is earth, because tangible things cannot be analyzed. Therefore, it is merely an illusion, because it has no inherent existence. The fourth common point is that the object of inference has two types: Svātantrika and Prāsaṅgika. The difference between these two is that the Svātantrika view only eliminates the fault of doubt, while refuting the assertions of others is Prāsaṅgika. Svātantrika has two types: like an illusion and non-abiding. The difference between these two is also: during analysis, the object to be refuted is negated, and in the overall view, falsehood or something like an illusion is asserted, which is like an illusion. During analysis, the true entity is negated, and in the overall view, there is no assertion at all, which is non-abiding. These two are Svātantrika. Prāsaṅgika is: without any assertion of one's own, refuting others' correct assertions. What is used to refute it? It is refuted by the five reasons mentioned above. This is the foundational Madhyamaka. The path Madhyamaka is samādhi, meditating on all phenomena as emptiness like the center of the sky in equipoise. The conduct is: in the post-meditation period, practicing the six pāramitās for the benefit of sentient beings as if they were illusions. The result Madhyamaka is: in this way, the accumulation of wisdom manifests as emptiness, and one is liberated into the Dharmakāya for one's own benefit, and then in the post-meditation period, relying on the accumulation of merit, for the appearance of others, one benefits sentient beings by relying on the two form bodies. The refutation of this is: For you Madhyamikas, is refutation and establishment a big fault or not? If it is big, then for the true meaning, is there refutation and establishment or not? If there is, then there is nothing to be removed here, and nothing to be established. Look at the truth with truth, and if you see the truth, you will be liberated. This contradicts the above statement. If there is not, then do the five great reasons prevent the grasping of reality or not? If they prevent it, then it becomes something with refutation and establishment, so it is not true. If they do not prevent it, then the five great reasons become meaningless. If refutation and establishment are not a big fault, then the view of the Lesser Vehicle, which has refutation and establishment, also has no fault. If you accept this, then because you hold refutation and establishment as valid, whatever you say is deceived by the truth, and whatever you say cannot be determined. This contradicts what was said. Also, the contradiction for all nominalists is: you, existing in the continuum of sentient beings,
Chinese
那么，是断除烦恼还是将烦恼作为道用？如果断除，是断除实有的烦恼，还是断除非实有的烦恼？如果烦恼是实有而断除，那么你执著实有的过失是大还是不大？如果不大，那么凡夫执著实有也应无过失，并且四句推理也应成为不必要。如果执著实有的过失大，那么因为你认为烦恼是实有的，所以陷入有过失的见解。又，如果认为烦恼是非实有的，那么断除非实有还是不予断除？如果不予断除，那么断除烦恼的誓言就“梭哈”了。如果断除，是以相违的方式断除，还是以关联的方式断除？如果是以相违的方式断除，那么非实有的相违是实有的，所以陷入认为实有。如果是以关联的方式断除，那么是以本体同一的关联断除，还是以从它产生的关联断除？如果是以本体同一的关联断除，那么就应断除黄金的黄色。如果是以从它产生的关联断除，那么烟也应不能被断除。又，如果将烦恼作为道用，是自生烦恼作为道用，还是依赖对治作为道用？如果是自生烦恼作为道用，那么由此解脱还是不解脱？如果解脱，那么凡夫也应解脱。如果不解脱，那么作为道用就成为无意义。如果以对治断除烦恼，那么断除还是不断除？如果不予断除，那么依赖对治就成为无意义。如果断除，那么不予断除烦恼而作为道用的誓言就“梭哈”了。果金刚乘分为两种：外道能仁的续和内道方便的续。外道能仁的续有三种：事续、克里亚续、二者的续邬波瑜伽、瑜伽续瑜伽。克里亚有四种：见、修、行、果。第一，见：胜义谛上远离四边，认为既非有，也非无，既非一，也非异。世俗谛上，认为在三族姓的坛城中本来成佛：高高的一切是观世音，柔和的一切是圣妙吉祥，粗暴的一切是金刚手自性的佛。在《拉善》中说：“所见的物体高柔粗，六半族姓的坛城中，见即能清净如是说。”禅定的三摩地
English
So, do you abandon afflictions or use them as a path? If you abandon them, do you abandon afflictions that are real, or do you abandon them even if they are unreal? If afflictions are real and you abandon them, is your fault of grasping at reality great or not? If it is not great, then ordinary beings grasping at reality should also be without fault, and the four-part reasoning should also become unnecessary. If the fault of grasping at reality is great, then because you consider afflictions to be real, you fall into a faulty view. Furthermore, if you consider afflictions to be unreal, do you abandon the unreal or not? If you do not abandon them, then the vow to abandon afflictions is "Svaha!" If you abandon them, do you abandon them by opposition or by relation? If you abandon them by opposition, then the opposition of the unreal is real, so you fall into considering it real. If you abandon them by relation, do you abandon them by a relation of identity or by a relation of arising from it? If you abandon them by a relation of identity, then you should abandon the yellowness of gold. If you abandon them by a relation of arising from it, then even smoke should not be abandoned. Furthermore, if you use afflictions as a path, do you use self-generated afflictions as a path, or do you rely on antidotes as a path? If you use self-generated afflictions as a path, then are you liberated by this or not? If you are liberated, then ordinary beings should also be liberated. If you are not liberated, then using it as a path becomes meaningless. If you abandon afflictions with antidotes, do you abandon them or not? If you do not abandon them, then relying on antidotes becomes meaningless. If you abandon them, then the vow to use afflictions as a path without abandoning them is "Svaha!" The resultant Secret Mantra Vehicle has two aspects: the outer Tirthika's Tantra and the inner method's Tantra. The outer Tirthika's Tantra has three aspects: the Action Tantra, the Kriya Tantra, the Union of Both Tantra Upayoga, and the Yoga Tantra Yoga. Kriya has four aspects: view, meditation, conduct, and result. First, the view: in ultimate truth, it is separated from the four extremes, considering that it is neither existent nor nonexistent, neither one nor different. In conventional truth, it is considered that one is enlightened from the beginning in the mandala of the three families: all that is high is Avalokiteśvara, all that is gentle is Holy Mañjuśrī, and all that is fierce is considered to be enlightened in the nature of Vajrapāṇi. In the La Shan it says: "The objects seen are high, gentle, and fierce, in the mandala of the six and a half families, seeing is said to purify." The Samadhi of meditation.
Chinese
因此，通过克里亚事部的六尊神，生起自身誓言之心，即空性之神、名声音声之神、语文字母之神、意手印之神、身微细之神、身圆满之神，通过这六尊神生起自身后，迎请智慧萨埵，进行供养赞颂念诵，以主仆的方式祈求成就。行持方面：主要依靠星宿时辰，安住于沐浴和洁净，享用三白三甜。果：希求七世获得三族金刚持的果位。对此的驳斥是：你们克里亚派，对于远离四边的胜义谛定，在世俗中为何要观修三族本尊的庸常之身？如果不需要而不修，就与你们自己的宗义相违背。如果又说，胜义谛虽然清净，但因为没有证悟，所以在世俗中必须修，那么，胜义谛是否周遍于世俗？如果周遍，那么世俗也应成清净。如果清净也需要修，那么清净就成了无意义。如果胜义谛不周遍于世俗，那么胜义谛就不是世俗的法性，因为不周遍的缘故。对此，《怖畏金刚续》中说：蜜蜂若欲断长空，展翅从来本不具，克里亚欲得菩提，安住觉悟之风中。邬波瑜伽有四种，即见、禅定、行持和果。见：与瑜伽相同，认为胜义谛是无生灭的光明。禅定也与瑜伽相同，通过五现证生起本尊身。行持与克里亚相同，依靠吉祥的星宿和时辰，主要进行沐浴和洁净。果也认为五世能获得四族金刚持的果位。对此的驳斥是：你们邬波瑜伽派，以见行二者相异，不能成立一个果，因为见行相违的缘故。见行如何相违呢？见是胜义谛无生灭，而行持却成了具有取舍，因此相违。如果见行相违也能产生果，那又为何空耗时日呢？如果说不周遍，就像酥油和灰烬混合在一起没有能力一样，见行相违也不会产生果，如同卑贱的种子一般。
English
Therefore, through the six deities of the Kriya Tantra, generate the mind of self-vow, namely the deity of emptiness, the deity of fame and sound, the deity of speech and letters, the deity of mind and mudra, the deity of subtle body, and the deity of complete body. After generating oneself through these six deities, invite the wisdom being, make offerings, praises, and recitations, and request accomplishments in the manner of a master and servant. As for conduct: mainly rely on constellations and times, abide in bathing and cleanliness, and enjoy the three whites and three sweets. The result: wishing to obtain the state of Vajradhara of the three families in seven lifetimes. The refutation of this is: You, Kriya practitioners, for the ultimate samadhi that is free from the four extremes, why is it necessary to meditate on the ordinary body of the deities of the three families in the relative truth? If you do not meditate because it is not necessary, it contradicts your own tenets. If you say that although the ultimate truth is pure, it must be meditated on in the relative truth because it has not been realized, then does that ultimate truth pervade the relative truth or not? If it pervades, then the relative truth should also become pure. If it is pure and still needs to be meditated on, then purity becomes meaningless. If the ultimate truth does not pervade the relative truth, then the ultimate truth is not the nature of the relative truth, because it does not pervade. Furthermore, in the "Fearsome Vajra Tantra" it says: "The bee has no wings to cut through the sky, the Kriya practitioner dwells in the wind of realization to attain enlightenment." Upayoga has four aspects: view, meditation, conduct, and result. View: similar to Yoga, believing that the ultimate truth is the clear light without arising or ceasing. Meditation is also similar to Yoga, generating the deity's body through the five abisambodhis. Conduct is similar to Kriya, relying on auspicious constellations and times, mainly performing bathing and cleanliness. The result is also believed to be the attainment of the state of Vajradhara of the four families in five lifetimes. The refutation of this is: You, Upayoga practitioners, it is not reasonable to establish one result through two different aspects of view and conduct, because the view and conduct contradict each other. How do the view and conduct contradict each other? The view is that the ultimate truth is without arising or ceasing, while the conduct becomes one of acceptance and rejection, thus contradicting each other. If a result can arise even when the view and conduct contradict each other, then why waste time? If you say it does not pervade, just as mixing ghee and ashes has no power, contradictory view and conduct will not produce a result, like a base seed.
Chinese
就像播种了，却不会长出青稞的果实一样。此外，在《幻化经》中说：有些人见解相同，却完全不具备相应的行为。有些人行为安乐，却哪里有相同的见解呢？如此说。瑜伽有四种：见、修、行、果。见是：胜义中，认为无生灭的光明空性，世俗中，认为金刚界坛城的诸佛本自成佛。修的等持是：通过五种现证菩提的方式生起本尊身，即从空性中现证菩提，从莲花月轮座上现证菩提，从语字种子上现证菩提，从意手印上现证菩提，从身圆满上现证菩提这五种方式生起誓言尊，迎请智慧尊，进行供养赞颂念诵后，以兄弟或朋友的方式祈求成就。行是：享用五种妙欲。果是：认为在五世或三世之内获得密严刹土。对此进行驳斥：你们瑜伽士，对于见，即胜义无生灭的那个，有破立吗？如果有，那就不是无生灭，因为成了有破立的。如果没有，那是否遮止五种誓言物？如果不遮止，那它就不是瑜伽的宗义，因为与外续总的相违。遮止就成了有破立的。《怖畏金刚》中说：瑜伽行者即使像鸟一样飞翔，也与自己的生命分离。瑜伽士即使修无生，也见不到实相的意义。如此说。内道方便续有三种：玛哈瑜伽续，阿努瑜伽经，阿底瑜伽诀窍。玛哈瑜伽续有四种：见、修、行、果。见是：胜义中，认为觉性远离戏论，显现任运成就为法性身。根本续《秘密藏》中说：唉玛，十方虚空界本自清净，五浊本身就是清净的刹土，五蕴本身就是安乐的处所，一切都来自殊胜的心髓，除此之外，胜者不造作法，自性之外所谓的法，胜者也无法找到。如此说。又《道次第》中说：见到具足一切相的大空性。如此说。世俗中，觉性是幻化的游舞，证悟之聚是本尊。