Chinese
因此，顺应世间的习俗，从能依所依的角度安立“见”这个词，这在因乘中广为人知。然而，在密宗中，以这种理路进行广泛遮盖，并对二谛进行分析，果乘无法超越因乘的自地。因为，即使在名义上与观修世俗本尊坛城相符，但实际上并不相符。以清净三者的宗义，将世俗原本清净的本尊坛城理解为大手印瑜伽的自地宗义，但由于没有放下对错觉的执着，即使不相信原本清净的法性而修本尊，也应考察究竟能达到多少真实的意义。如实地求取大金刚持的秘密道次第的宗义是困难的。因此，如果仅仅执着于“见”这个词，就说也需要通过分析来确定密宗的体验智慧，这稍微有些不妥。因为显宗和密宗在理解离戏的意趣方式上存在差异，金刚乘凭借多种不可思议的方便，从缘起中毫不费力地顿悟智慧，而从未教导需要通过分析来确定。因此，为了不迷惑于以自地智慧衡量因果二大乘的甚深之处，对佛法整体的意义进行解释是尤为殊胜的。那么，密宗衡量二谛的方式有差别吗？答：有差别。在果乘中，胜义谛是心性原本自性清净，法界与智慧双运，这被安立为胜义谛的一切如来佛的 body（藏文：སྐུ་，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身），speech（藏文：གསུང་，梵文天城体：वाक्，梵文罗马拟音：vāc，汉语字面意思：语），mind（藏文：ཐུགས་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：意），功德和事业无别的任运自成的法性。这样的观点与如来藏在最后法轮中所说的深明双运是无二无别的。并且，它原本就存在于一切有情众生的相续中。存在的状态是被突如其来的污垢所覆盖，以心髓的方式存在，因此，基位和果位就像瓶子里的酥油灯一样，仅仅是被污垢遮蔽与未遮蔽的区别，而本体上没有差别。因此，在如来藏的经典中，用许多比喻说明了一个道理
English
Therefore, in accordance with worldly customs, the term "view" is established from the perspective of the dependent and the depended upon, which is widely known in the causal vehicle. However, in the Secret Mantra, by extensively covering with this reasoning and analyzing the two truths, the resultant vehicle is unable to surpass the ground of the causal vehicle. Because, even if it nominally corresponds to the contemplation of the worldly deity's mandala, it does not actually correspond. With the tenets of the three purities, understanding the worldly, originally pure deity's mandala as the self-grounded tenet of Mahayoga, but because the clinging to illusion has not been abandoned, even if one contemplates the deity without believing in the originally pure Dharma, one should examine how much one can ultimately attain the true meaning. It is difficult to seek the uncommon tenets of the secret path stages of the Great Vajradhara as they are. Therefore, if one is merely attached to the word "view," and says that it is also necessary to determine the experiential wisdom of the Secret Mantra through analysis, it is slightly inappropriate. Because there is a difference in how the Sutra and Tantra understand the meaning of non-proliferation, the Vajrayana relies on many wonderful means from dependent origination to effortlessly and suddenly realize wisdom, and it has never been taught that it is necessary to determine through analysis. Therefore, in order not to be confused in measuring the profoundness of the two great vehicles of cause and effect with the great wave of self-grounded wisdom, explaining the meaning of the Dharma as a whole is particularly excellent. So, is there a difference in how the Secret Mantra measures the two truths? Answer: Yes, there is a difference. In the resultant vehicle, the ultimate truth is that the nature of mind is originally and naturally pure, the union of space and wisdom, which is established as the spontaneously accomplished Dharma nature that is inseparable from the body, speech, mind, qualities, and activities of all the ultimate Buddhas. Such a view is no different from the profound and clear union of the Buddha-nature taught in the last turning of the wheel of Dharma. Moreover, it originally exists in the continuum of all sentient beings. The way it exists is that it is covered by sudden defilements and exists as the essence. Therefore, the base stage and the result stage are like a butter lamp in a vase, with only the difference between being obscured and unobscured by defilements, but there is no difference in essence. Therefore, in the sutras of the Tathagatagarbha, many metaphors illustrate the same meaning.
Chinese
并且，胜妙的补处尊主慈氏弥勒解释经部密意时，如以佛陀、莲花、恶疾、蜂蜜、蜜蜂等九喻，广释心要安住之方式，同样，为了使因之乘的究竟定解，与密咒乘合流，以密咒之意来辨别体性乘的究竟定解安住于何处，此乃因果二大乘之甚深秘密，观视此秘密的慧眼，唯有由金刚持大道的开启方能生起，否则，如经所云：瑜伽士亦由智慧之差别，以下以下能损害以上以上。如是以下道的差别能辨别以上道，而不能以自地的智慧来辨别，犹如刀不能自割其刃。因此，这些道理乃是甚深广大的因与果之乘，不可思议，故不需宣说。诸菩萨所诠释等，依于了义的圣者菩萨不可计数，已于一切方面，一切处所，皆已阐明与开展，故不需在此赘述，适可而止。仅于根本续二观察品中亦云：有情众生即是佛，然为忽然而来之垢染所蔽，除彼垢染即是佛。又如《经庄严论》云：前后虽无有差别，然离一切垢染之垢，彼真如即是佛。等等，以各种方式宣说之故。依此，密咒乘行者，于何处为基，以何道，以何垢染所净化之方式，如实知晓，并且能知晓成为系缚解脱之基的胜妙我，并且了知此我不等同于外道所遍计之我，而是被称为金刚我，并且能由基与果之续部确定，以及了知修持二次第之基为何，以及了知二乘共同称说的处所——圆满转化之自性等等的甚深建立皆能生起。那么，既然前后经典与密咒中宣说了心要安住的方式，为何中间的经典中没有心要的认识呢？
English
Furthermore, when the great regent Maitreya explains the intention of the sutras, he extensively explains the way of abiding in the essence by applying nine similes such as Buddha, lotus, disease, honey, and bee. Similarly, in order to merge the ultimate definitive meaning of the causal vehicle with the mantra vehicle, the very fact that the ultimate definitive meaning of the characteristic vehicle abides is distinguished by the intention of the mantras. Looking at the profound and wondrous secrets of the two great vehicles of cause and effect, the eye of wisdom can only arise from the path opened by the great Vajradhara. Otherwise, as it is said in the sutra: Yogis are also harmed by the differences in intelligence, the lower by the higher. As such, the differences in the lower paths can distinguish the higher paths, but cannot be distinguished by the wisdom of one's own ground, just as a sword cannot cut its own edge. Therefore, these principles are the deep and vast vehicles of cause and effect, which are inconceivable, so there is no need to explain them. Bodhisattvas, who have explained and relied on the definitive meaning, are countless noble sons of the Buddha, who have clarified and expanded everything in every way, so there is no need to elaborate here, and it is enough to stop. Even in the second chapter of the root tantra, it is said: Sentient beings are themselves Buddhas, but they are obscured by sudden defilements. Removing those defilements is Buddhahood. Moreover, as it is said in the Ornament of the Sutras: Although there is no difference between before and after, that Suchness, which is free from all defilements, is considered the Buddha. And so on, because it is taught in various ways. Based on this, the practitioner of the mantra vehicle knows exactly in what ground, by what path, and by what defilements one purifies. And one will come to know that noble self that is the basis of bondage and liberation. And one will know that this self is not the same as the self that is conceived by the heretics, but is called the Vajra Self. And one will be able to ascertain it through the root and fruit tantras. And one will know what is the basis for accomplishing the two stages. And one will know that which is commonly known in both vehicles as the fully transformed state, and all the profound establishments such as recognizing its nature will arise. So, since the way of abiding in the essence has been taught in the later scriptures and secret mantras, why is there no recognition of the essence in the intermediate scriptures?
Chinese
如果问说了吗？仅仅是心髓说了。但认识的方式不相同，因为此派认为自性光明和心髓意义相同，并且由于没有断除其戏论的方式，只讲无遮，不讲其他，原因是众生之心的俱生我执和外道徒的恶见所安立的自见，为了遮止这些，所以主要显示这些。龙树菩萨说：诸佛皆说空性是，必须遣除一切见。又说：为遣除事物之执着，故说空性甘露。这样说也很清楚。同样，在无自性论典中，虽然没有详细讲述心髓的认识，但考虑到一切所知皆为空性一味，所以说一切有情皆具心髓。因此，心髓的认识，以及在续部的根本续等中安立的分类，如前所述，这样做的时候，以后的法轮为基础进行分类才是最好和最究竟的。如果不是这样，一般而言，通过闻思衡量的一般法义的空性和分别自空的带疑问的心，认为以真谛空为心髓，以及认为无遮的空性为法界，仅仅将这些作为密宗的所修基础，即根本续等中所安立的，那么，因为它们不具备深刻和广大的特征，即自性光明和双运以及不变大乐的差别等，所以在非共同的场合，不能将胜义谛安立为所证悟的对境。时轮金刚中说：微尘集合之自性的法，详细分析的空性，远离断灭的空性，随顺于内在安乐自证的法。等等这样说了。喜金刚中也说：非他所说俱生智，任何地方皆不可得，依仗上师时，方便和口诀，以及自己的福德才能知晓。这样说的第一句，显示了所要证悟的是不可言说俱生智的深明双运，然后其他三句显示了证悟它的上师
English
If asked, did they speak? Only the essence was spoken. But the way of recognizing is different, because this school considers self-luminousness and essence to be the same in meaning, and because there is no way to cut off its elaboration, only non-affirming negation is taught, and nothing else. The reason is that the innate ego-grasping of sentient beings' minds and the self-view established by the evil views of non-Buddhists, in order to prevent these, these are mainly shown. Nagarjuna said: All Buddhas have said that emptiness is, it is necessary to eliminate all views. It also said: In order to eliminate the clinging to things, emptiness is taught as nectar. This is also very clear. Similarly, in the treatises on no-self-nature, although the recognition of the essence is not described in detail, considering that all knowable things are of one taste in emptiness, it is said that all sentient beings have essence. Therefore, the recognition of the essence, and the classifications established in the root tantras of the tantra, etc., as mentioned above, when doing this, it is best and most definitive to classify based on the later wheel of the Dharma. If it is not like this, generally speaking, the emptiness of the general Dharma measured by hearing and thinking, and the mind with doubts that considers self-emptiness as the essence, and considers non-affirming negation as the Dharmadhatu, merely taking these as the basis for practice in the tantric vehicle, that is, what is established in the root tantras, etc., then, because they do not have the characteristics of profundity and vastness, that is, the differences of self-luminousness and union, and unchanging great bliss, etc., in non-common occasions, the ultimate truth cannot be established as the object to be realized. The Kalachakra says: The Dharma of the nature of the collection of atoms, the emptiness analyzed in detail, far from the emptiness of annihilation, follows the Dharma of inner bliss self-awareness. And so on. The Hevajra also says: Not spoken by others, co-emergent wisdom, cannot be found anywhere, relying on the master's time, means and oral instructions, and one's own merit can be known. The first sentence of this says that what is to be realized is the deep and clear union of the inexpressible co-emergent wisdom, and then the other three sentences show the master who realizes it
Chinese
具有智慧者说，通过与具器弟子的根器相适应的口诀之缘起无误等才能证悟，除此之外任何方法都无法证悟。如果认为见解没有超过离戏的，只是证悟方法的差别而已，那么，俱生智具有离戏的特征，但仅仅是离戏并不具备其功德，因为理智识遮止了所破之后，虽然能成立随顺空性，但不能诠释俱生智等等。如果认为除了理智识分析的空性之外，没有其他的俱生智，那么“于何处亦不得”这句话的必要性就会丧失，而且外道等也会证悟精要的真如，因为仅仅是相似的理智识也能证悟它。第三句和第四句的意义也是其他的，即不需要依赖上师的口诀和密咒的方便道等就能成立。此外，宣说密咒意义的上师与一切佛陀平等或更为殊胜，这是考虑到上师能开示俱生智。如果认为这个智慧仅仅是阅读者的分析内容，那么开示它的上师也会和阅读的老师一样，这种思维上的过失自然会产生。后来在藏地，这也变成了实践，听闻密咒只是学习推理的观念，因此，信心和清净观变得像兔角一样稀有。我认为，因为这个原因，加持和成就也变得遥远了。因此，吉金刚的难解经疏中，没有被理智染污的上师达译师的解释是这样说的：俱生智如何证悟呢？“他人不能说”是指不能对他人说。这样一来，也会变成殊胜的意义，所以殊胜的是大金刚持，但他也不能说。那是什么呢？是俱生智。那么，通过思考或寻找能找到它吗？不能找到，即使是十地菩萨，在意识的领域中也无法找到，因为它超出了思考的范围。