Chinese
始终如一地结合是欲望的殊胜之处，喜欢这样就是喜欢欲望。又在那个续部中说：世俗和胜义，这是两种根基。被称为双运，即是彼等二者无别的结合。在那上面平等结合，彼等一切都应亲近。这是所有佛陀，大欲的殊胜之法。如是说。内外一切法，总括为器与情，不是常恒和非造作等等。而是缘起，即依赖各自的因缘而生起。如幻术般虚假欺骗的法性，显示这个就是说妄语。而它本身在胜义谛中是依赖于无自性的基础。因此经中说：天子，一切法都是虚假的，如幻术一般。我也同样显示这个。因此我说妄语。如是说。任何在显现行为的业中，如字面所说的那样，也是指那些具有殊胜清净意乐的补特伽罗，以及具有神通，行为的造作不颠倒且无过失，能够确定成办他人利益的人所应做的。否则就不是这样说的。如果因为有杀生和不予取等词句就不是佛语的话，那么其他经藏中也有，那就太过分了。如《利益指鬘经》中说：我不持不予取戒，我善持偷盗他人之财。不予取即是菩提，谁也不给予谁。菩提树下世尊安住时，也没有特别获得和破坏。这是所有诸法的自性，这是无上的法。像这样，用委婉的语言广泛地宣说了学习的词句。其他经中说：应杀父和母，以及国王和两位有净行者，摧毁国土及其眷属，那人就会清净。其中，父亲是业的习气潜藏为种子。母亲是贪爱，即贪恋执着于后世的心。国王是业。
English
Constantly uniting as one is the supreme of desire, and delighting in such is delighting in desire. Furthermore, in that very tantra, it says: Conventional and ultimate, these are the two faculties. What is known as union is the inseparable union of those two. Those who unite equally in that, all of them should be closely associated with. This is the supreme way of great desire of all the Buddhas. As it is said. All phenomena, both outer and inner, encompassed by the container and its contents, are not permanent or uncreated, etc. Rather, they are dependently originated, that is, they arise depending on their respective causes and conditions. Showing that they are of the nature of illusion, false and deceptive, is speaking falsely. And that itself, in the ultimate truth, relies on the basis of no self-nature. Therefore, the sutra says: Son of the gods, all phenomena are false, like illusions. I also show it in the same way. Therefore, I speak falsely. As it is said. Whatever is spoken literally in the action of manifest conduct is also said to be done by those individuals who have superior pure intention, and who possess clairvoyance, and whose actions are not inverted and without fault, and who are able to certainly accomplish the benefit of others. Otherwise, it is not said to be so. If it is not the Buddha's word because there are words such as killing and taking what is not given, then it would be too extreme because it is also found in other collections. As it says in the Sutra Benefiting Angulimala: I do not hold the precept of abandoning taking what is not given, I hold well the manner of stealing the wealth of others. Taking what is not given is enlightenment, which no one gives to anyone. Even when the Bhagavan was dwelling under the Bodhi tree, there was no special attainment or destruction. This is the nature of all phenomena, this is the unsurpassed Dharma. Like this, the words of learning are extensively proclaimed with subtle language. In another sutra it says: One should kill father and mother, as well as the king and two with pure conduct, and destroy the country and its retinue, then that person will become pure. Of these, the father is the karmic imprints residing as seeds. The mother is craving, that is, the mind that craves and clings to the future. The king is karma.
Chinese
具有业之种子的阿赖耶识是取后有的近取因。两种清净者是沙门和婆罗门。其含义是，阿赖耶识是近取的蕴，因希求清净、洁净和解脱而生起我慢，并执持戒律和苦行为殊胜，以此希求清净和解脱。境是心的境，即六根。其轮是外境，即色等。善于调伏这些的人会变得清净。这是其含义。同样，《经》中说：“于无实知为实，于颠倒处而安住，为烦恼所极染，能得胜菩提。”其含义是，了知散乱之心为无实，并安住于从不如理作意中颠倒为如理作意之处。通过苦行的劳累，烦恼能获得菩提，即了知无有散乱之心为实有。这是所谓的能获得。因此，对于隐义所说的佛法的究竟真实，应当通过这些方式毫无错误地理解。如果不能做到，就应当以中舍之心守护自己，不要嗔恨。如龙树菩萨在《宝鬘论》中说：“如来隐义所说，知之非易故，说一乘三乘，故应以舍护。以舍则无罪，嗔恚则生罪，非为善。”因此，大小乘和上下部等所有看似矛盾之处，都是由所化众生的意乐所致，因此没有矛盾。例如，《广大游乐经》和《律藏根本》中说，如来现证菩提后，七周未说法，以及《普曜经》和《十地经》中说，第二周在它化自在天处宣说了《十地经》，这二者没有矛盾，是因为缘起和所化众生的意乐。世亲论师和日成二人在《十地经》的注释和解释中这样说道。同样，《大涅槃经》、《广大游乐经》和《律藏根本》中说
English
The Alaya consciousness, which possesses the seeds of karma, is the proximate cause for taking the subsequent existence. The two who are pure are the Shramanas and the Brahmins. Its meaning is that the Alaya consciousness is the aggregate that is proximately taken, and because of desiring purity, cleanliness, and liberation, arrogance arises, and by holding precepts and asceticism as supreme, one desires purity and liberation. The realm is the realm of the mind, which is the six senses. Its surrounding is the external realm, which is form and so on. Those who are well-trained in these will become pure. This is its meaning. Similarly, it is said in the Sutra: "Knowing the unreal as real, abiding in the inverted, being extremely defiled by afflictions, one will attain supreme Bodhi." Its meaning is that knowing the distracted mind as unreal, and abiding in the place where the inverted becomes the correct way of thinking from the non-virtuous mind. Through the labor of asceticism, afflictions can attain Bodhi, which is knowing the absence of a distracted mind as real. This is what is said to be attainable. Therefore, the ultimate truth of the Dharma spoken in hidden meaning should be understood without error through these methods. If one cannot do so, one should protect oneself with equanimity and not hate. As Nagarjuna says in the Ratnavali: "The Sugata's words spoken with hidden meaning are not easy to understand, therefore, he spoke of one vehicle and three vehicles, so one should protect oneself with equanimity. With equanimity, there is no sin, but with hatred, sin arises, which is not good." Therefore, all apparent contradictions between the Greater and Lesser Vehicles and the higher and lower tantras are due to the inclinations of the beings to be tamed, and therefore there is no contradiction. For example, in the Lalitavistara Sutra and the Vinaya-vastu, it is said that the Tathagata did not teach the Dharma for seven weeks after attaining enlightenment, and in the Buddhāvataṃsaka Sūtra and the Daśabhūmika Sūtra, it is said that the Daśabhūmika Sūtra was taught in the realm of Paranirmitavasavartin in the second week. These two are not contradictory because of dependent origination and the inclinations of the beings to be tamed. Vasubandhu and Nyi-ma Grūb, in their commentaries and explanations of the Daśabhūmika Sūtra, said so. Similarly, in the Mahaparinirvana Sutra, the Lalitavistara Sutra, and the Vinaya-vastu, it is said
Chinese
据说，罗刹持没有说成是无名持，分别依处没有说成是地海，这也没有矛盾。像这样的智者虽然很多，但仅凭这些就很容易理解。还有，释迦牟尼佛和毗卢遮那佛以及转轮王等，显现各种各样的身相，他们宣说了许多不同的法，这也是因为他们善于应化调伏的对象而施设方便，而不是因为自性各异、互相矛盾或带有贪欲等。应当这样理解。正如《金刚网续》中所说：以何等之形相，能调伏有情众，即示现彼形相，如种种之宝珠。以何等之方便，能调伏诸有情，即以彼等之形相，示现诸法之法门。同样，在经部中也说：虽已通达七种业，却示现随顺魔之行，已证达方便波罗蜜，彼等示现一切事业。以何等之支分，能令有情喜乐于法，示现一切事业，是善巧修习大方便。彼之修习无有边，行境亦复无有边，智慧圆满无有边，能令无量有情解脱。彼之功德边际，纵经劫或百千劫，诸佛宣说亦不能，以言语善为表达。除了那些智慧浅薄的下劣有情外，智者听闻此法后，谁不会寻求菩提呢？如是宣说。因此，大乘密法是善逝所说最甚深之法，能迅速获得无上菩提。有欲求者应通过六边和八种意趣等方式来了解。其中，以咒语召请天神等，并秘密念诵的，是密咒；作为遣除无明之对治，以天女之形象安住的，是明咒；对于这两者的法义和词句，能不忘失地忆持，并能获得殊胜次第的，是陀罗尼咒。如《声明合论》第二品中所说。如是，无论何人，在其他生世中串习的习气
English
It is said that Rakshasa Holding is not said to be Nameless Holding, and that Separate Reliance is not said to be Earth Sea, and that there is no contradiction. Although there are many such wise people, it is easy to understand with just that much. Furthermore, Shakyamuni Buddha, Vairochana Buddha, and Wheel-Turning Kings, etc., manifest various forms, and they also taught many different teachings because they are skilled in methods for those to be tamed. It is not because of different natures, contradictions, or attachment, etc. This should be understood. As it is said in the Vajra Net Tantra: "By whatever form, beings are tamed, that and that is shown, like various jewels. By whatever means of taming, sentient beings are tamed, by those and those forms, the Dharma is taught." Similarly, in the Sutra, it is also said: "Although the seven actions are understood, they act in accordance with the demons. Those who have attained the perfection of skillful means, show all actions. By whatever limbs, sentient beings are delighted in the Dharma, showing all actions, is well-trained in great skillful means. His training is endless, and his field of activity is also endless, and his wisdom is perfectly endless, liberating endless sentient beings. Even if the Buddhas speak of the limit of his manifestation for kalpas, or hundreds of thousands of kotis, they cannot express it well with words. Except for those inferior sentient beings who are of little wisdom, who would not seek enlightenment after hearing this Dharma from the wise?" As it is said. Therefore, the Great Vehicle Secret Mantra is the most profound teaching of the Sugata, which quickly attains unsurpassed enlightenment. Those who desire should understand through the six extremes and eight intentions, etc. Among them, mantras that invoke deities and secretly recite are secret mantras; as an antidote to ignorance, residing in the form of a goddess is a knowledge mantra; for the meaning and words of the Dharma of these two, being able to remember without forgetting, and being able to obtain a special order, is a dharani mantra. As it appears in the second chapter of the Sound Combination Treatise. Thus, whoever has the habits of familiarity in other lives
Chinese
由于能力不足，无法喜欢阴暗的森林和僻静之处，无法在没有沐浴、绘制坛城、供养、火供、苦行和念诵等行为的情况下保持内心平静。对于那些禅修能力弱小，喜欢有相行为的人，主要展示外在行为的事部，如《善成续》等大续被宣说。导师佛密说，在《后禅定释》中说：“这是主要展示外在身语行为的。” 对于那些也喜欢行为的差别，并且乐于将方便和智慧的广大行为结合起来，又不舍弃内在自性之理的人，宣说了具备行为和瑜伽两方面的双运续，如《现观庄严般若经》。导师佛密在《现观庄严略义》中说：“这是因为外在和内在的禅定瑜伽二者共同结合。” 它广泛地展示了与密咒相符的行为，智慧和方便是主要的，因此，以前的智者们也称之为行续。 此外，对于那些具有真正欢喜之心，特别喜欢瑜伽，不喜欢外在行为，通过禅定净化自相续的人，宣说了行为支分少，主要展示瑜伽支分的瑜伽续，如《真实摄续》。如是说，《真实摄续》的赞释中说：“此续以禅定为主，是瑜伽之主。” 对于那些根器敏锐的瑜伽士，非常渴望禅修真如，凭借往昔串习的力量，对一切行为和事物不产生差别之想，内心已经修习过大乘，对智慧和无二行为具有极大信心的伟大者们，主要修习真如瑜伽，以无二之理行持，展示无戏论和极无戏论的行为，宣说了大瑜伽续，如《吉祥密集金刚》等。
English
Due to lack of ability, one cannot enjoy dark forests and secluded places, and cannot maintain inner peace without activities such as bathing, drawing mandalas, making offerings, performing fire pujas, practicing austerities, and reciting mantras. For those who have weak meditation abilities and enjoy actions with characteristics, the Kriya Tantras, such as the Well-Accomplished Tantra, which mainly demonstrate external conduct, are taught as great tantras. The teacher Buddhaguhya said in the commentary on the Later Contemplation: "This mainly demonstrates the external actions of body and speech." For those who also like the distinctions of actions, and are happy to combine the vast practices of skillful means and wisdom, without abandoning the nature of inner self, the Ubhaya Tantras, which possess both aspects of action and yoga, such as the Manifestation of Perfect Enlightenment of Vairocana, are taught. Furthermore, the teacher Buddhaguhya said in the condensed meaning of the Manifestation of Perfect Enlightenment: "This is because the yoga of external and internal samadhi are combined in common." It extensively demonstrates the conduct that is in accordance with the secret mantra, with wisdom and skillful means as the main focus, so previous scholars also called it the Conduct Tantra. Furthermore, for those who possess a mind that truly rejoices in Suchness, particularly like yoga, dislike external actions, and purify their mindstream through samadhi, the Yoga Tantras, which have few aspects of action and mainly demonstrate the aspects of yoga, such as the Compendium of Reality, are taught. As it is said in the praise commentary of the Compendium of Reality: "This tantra is mainly samadhi, it is the lord of yoga." For those yogis who have sharp faculties, greatly desire to meditate on Suchness, do not engage in the perception of difference towards all actions and things due to the power of past habituation, have trained their minds in the Great Vehicle, and are great beings with great faith in wisdom and non-dual conduct, the Maha Yoga Tantras, such as the Glorious Guhyasamaja, which mainly practice Suchness Yoga, engage in the non-dual way, and demonstrate conduct that is without elaboration and extremely without elaboration, are taught.