English
The wise say that realization can only be achieved through the unerroneous arising of key instructions that are appropriate to the capacity of a qualified disciple, and not through any other means. If one thinks that there is nothing superior to the view of freedom from elaboration, and that it is only a difference in the means of realization, then, although co-emergent wisdom possesses the characteristic of freedom from elaboration, mere freedom from elaboration does not fully possess its qualities, because even though the establishment of emptiness in accordance with reason occurs after the object of negation has been negated by rational consciousness, it cannot represent co-emergent wisdom, and so on. Furthermore, if one believes that there is no co-emergent wisdom other than the emptiness analyzed by rational consciousness, then the necessity of the statement, "It is not found anywhere," would be lost, and even non-Buddhists and others would be able to realize the suchness of the essence, because even seemingly rational consciousness can realize it. The meaning of the third and fourth lines is also different, namely, that it is established without needing to rely on the guru's instructions and the skillful means of mantras, and so on. Furthermore, the guru who reveals the meaning of secret mantra is said to be equal to or even greater than all Buddhas, which refers to the fact that the guru reveals co-emergent wisdom. If one thinks that this wisdom is merely the analytical content of the reader, then the logical flaw that the guru who reveals it would be equal to the reading teacher would naturally arise. Later in Tibet, this was also put into practice, and listening to secret mantra became nothing more than the idea of studying logic. As a result, faith and pure perception became as rare as rabbit horns. I think that because of this reason, blessings and accomplishments have also become distant. Therefore, in the difficult commentary on the Hevajra, the explanation of the guru Dpal Lotsawa, which was not contaminated by logic, states the following: How is co-emergent wisdom realized? "It cannot be spoken by others" means that it cannot be spoken to others. In this way, it also becomes a supreme meaning, so the supreme one is the Great Vajradhara, but even he cannot speak of it. What is it? It is co-emergent wisdom. Then, can it be found through thinking or searching? It cannot be found, even by the bodhisattvas of the ten bhumis, it cannot be found anywhere in the realm of consciousness, because it transcends the realm of thought.
Chinese
索！那么，有没有证悟它的方法呢？有。无法用语言表达的，也可以通过他力来证悟。具相上师的时期的方法是，依靠第三灌顶智慧之智来证悟。上师的时语是指在第四灌顶时，通过语言指示的方式来证悟。时语是指即使说没有抓住气脉，实际上也能抓住，从而在第三灌顶时证悟。没有抓住气脉，也能在第四灌顶时证悟。殊胜上师曾说，这被称为古汝帕拉卡拉玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），只能通过上师的口诀次第来证悟。但也有说，无论在哪里都找不到的，也可以通过自力来证悟。要知道，通过我积累的福德资粮也能证悟。诸如此类，清晰地揭示了真如的智慧。因此，这不可言说、俱生、深奥而微妙的自性之智慧，不能像听闻和思维的智慧那样，通过看似智慧的分别念，以及名言的例子和词语来如实确定。我们的导师在所有的经续中也这样教导。大手印明点的续部中也说：谛听，天女大手印！大手印是伟大的秘密。不可言说，不可穷尽，无生。一切有形皆离形。无形是形之殊胜至尊。离粗细等。不可测量的自性。萨ra哈说：离颜色、文字、功德、譬喻。不可说，我以手势表示。如少女之乐入心。至上自在，能向谁显示？共同的大乘《宝云经》中也说：此法完全超越一切文字。完全超越一切言说。完全超越一切词语的行境。超越一切语言的道路。远离一切戏论。远离一切取舍。远离一切开合。远离一切分别。不是可以考察的。不是分别的行境。完全超越分别的行境。等等，如实宣说了因果二大乘智慧自性的安住方式。
English
So! Then, is there a method to realize it? Yes, there is. That which cannot be expressed in words can also be realized through the power of others. The method for the time of a qualified lama is to realize it by relying on the third empowerment, the wisdom of prajna. The lama's 'time word' refers to realization through the introduction of words during the fourth empowerment. 'Time word' means that even if it is said that the winds are not grasped, they will be grasped, and thus realization occurs during the third empowerment. One who has not grasped the winds can realize it during the fourth empowerment. The noble lama said that this is called Guru Parampara Krama (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), which can only be realized through the lineage of the lama's instructions. However, it is also said that what cannot be found anywhere can also be realized through one's own power. Know that it can also be realized through the accumulation of merit that I have gathered. These and other statements clearly reveal the wisdom of suchness. Therefore, this inexpressible, co-emergent, profound, and subtle wisdom of self-nature cannot be definitively established through the intellect that appears as the wisdom of listening and contemplation, nor through examples and words of terminology, as our teacher has taught in all the sutras and tantras. In the Tantra of the Great Seal Bindu, it is also said: Listen, goddess, Great Seal! The Great Seal is a great secret. Inexpressible, inexhaustible, unborn. All that has form is without form. The formless is the supreme and excellent essence of form. Free from coarse and fine, etc. Its nature is immeasurable. And Saraha said: Free from color, letters, qualities, and examples. It cannot be spoken, I indicate it with a gesture. Like the bliss of a young maiden entering the heart. To whom can this supreme sovereign be shown? The common Great Vehicle, the Cloud of Jewels, also says: This Dharma is completely beyond all letters. Completely beyond all speech. Completely beyond all objects of words. Beyond all paths of language. Free from all elaboration. Free from all acceptance and rejection. Free from all opening and closing. Free from all conceptualization. It is not to be examined. It is not an object of conceptualization. It is completely beyond the object of conceptualization. And so forth, the way in which the wisdom nature of the two great vehicles of cause and effect abides is truthfully proclaimed.
Chinese
直接开示的要义不可能与此相违，因为在《般若十万颂》和《心经》中都说，一切有为法皆无自性，且远离断证。考虑到这一点，法之教主在此论著中说：“若有胜于中观见，此见将成戏论性。”如果如实理解这句话的含义，那么密咒的见解，即乐空俱生智的深邃光明无二，从其本质而言，不会落入任何戏论的边际，因此该见解的特征是远离戏论。正因为如此，就离戏的方面而言，没有胜于中观的离戏。由于没有胜过之处，因此必须理解为，从离戏的角度来看，中观和密咒没有差别。紧接着就说：“若离戏则无差别。”这个离戏，总的来说，仅仅是没有对有无等任何事物进行执着的意义，而不是像某些藏人所认为的那样，仅仅是无遮的空性。并且，这种离戏，是可以通过殊胜的大乐和各自自证的觉性来体验的，这被认为是密咒见解的特点，这一点将在后面阐述。因此，虽然“见”这个词在名称上与离戏相符，但两种乘在理解离戏的含义方面，因果乘之间存在很大差异，对于大多数人来说，似乎都认为像分别念推理一样的闻思修在显密二者中都是需要的，对此我想问：灌顶时的智慧与闻思的见解相同还是更高？如果是前者，那么通过闻思的分析也能证悟俱生智，因为其见解与之相同。如果承认这一点，那么就成立了不需要密咒的方法，因此密咒变得没有意义。如果是后者，既然在灌顶时可以证悟更高的智慧，那么之前的闻思分析就变得没有意义，因为它无法达到体验的见解。如果说本质上没有差别，只是证悟的方法不同而已，那么既然所要证悟的见解没有差别，任何一种方法都能证悟，因此两种教法都没有意义。
English
It is impossible to contradict the essential point of direct teaching, because in the Hundred Thousand Prajnas and the Heart Sutra, it is said that all conditioned dharmas are without inherent existence and are free from abandonment and attainment. Considering this, the Lord of Dharma said in this treatise: "If there is a view superior to the Madhyamaka view, that view will become characterized by elaboration." If we take the meaning of this statement as it is, then the view of mantra, the profound and clear non-duality of co-emergent wisdom of bliss and emptiness, in its essence, does not fall into any extreme of elaboration. Therefore, the characteristic of that view is freedom from elaboration. Because of this, in terms of freedom from elaboration, there is nothing superior to the Madhyamaka's freedom from elaboration. Since there is no superiority, it should be understood that from the perspective of freedom from elaboration, there is no difference between Madhyamaka and Secret Mantra. Immediately after that, it is said: "If there is freedom from elaboration, there is no difference." That freedom from elaboration, in general, is merely the meaning of not adhering to anything, such as existence or non-existence, and it is not considered to be merely the emptiness of negation, as some Tibetans would like. Moreover, this freedom from elaboration, which can be experienced through the great bliss of form and the awareness of individual self-awareness, is considered a characteristic of the view of mantra, which will be explained later. Therefore, although the term "view" is similar in name to freedom from elaboration, there is a great difference between the two vehicles of cause and effect in how they understand the meaning of freedom from elaboration. It seems that most people think that study, reflection, and meditation, which resemble the reasoning of conceptual thought, are necessary in both Sutra and Tantra. To this I ask: Is the wisdom at the time of empowerment the same as or greater than the view of study and reflection? If it is the former, then it follows that co-emergent wisdom can also be realized through analysis of study and reflection, because its view is the same. If you accept this, then it is established that there is no need for the methods of mantra, and therefore it becomes meaningless. If it is the latter, since a higher wisdom can be realized at the time of empowerment, then the previous analysis of study and reflection becomes meaningless, because it cannot match the view of experience. If you say that there is no difference in essence, but only a difference in the methods of realization, then just as no difference has been established in the view to be realized, either method can realize it, so both teachings are meaningless.
Chinese
变得寂静，又如果认为只是快慢的区别，那么即使这两条道路所趋向的都是佛的智慧，但对于那个智慧，远近的差别非常大，而且是否存在作为双运的顺缘之路等等，金刚持之路的无共同特点的法有多少，就有多少高低之分。这部论著的作者也说，以闻思衡量之空性，是具有因时之见解的毒药。因为那样，在没有领悟经验的情况下，对于灌顶的智慧，经验所应经验之见解，与佛地的智慧本体相同。因此，暂时对于显宗和密宗各自的自宗智慧，不深和深以及最深的差别，以及证悟它的方法的差别等等，对于不混淆的方面，必须获得智慧的长远眼光。如果不是那样，在片面的智慧之路上，因果二乘会显现出矛盾的形象，难以从中摆脱，如果将那些见解一致的大智者们暂时性的宗派承认，执为究竟之义，那么孩童的智慧就会迷惑，由于果乘的差别，法不能从自性本位上超脱。因此，对于金刚持的不共秘密，那些和那些的密意不能理解，合掌祈祷。无论如何，如果事先没有进行考察，就不会成为定论，那么在灌顶时，也必须依赖闻思的悬念而生起俱生智，这个过失也难以避免。那样的事，金刚持从来没有说过，不会说，也不会说。然而，灌顶时，在介绍见解的时候，虽然不需要考察，但是将那个见解的意义用于之后的修行时，必须通过带有考察的方式进行修行。如果这样说，那么，那个被介绍的见解，在那个时候，通过俱生智，以能表和所表的方式，赤裸裸地体验本体，因为在那里没有超出介绍的范围，所以在已经确定为现量经验之后，考察就没有意义，而且有因果颠倒的过失。