English
It becomes solitary, and even if it is thought to be only a difference of speed, even though both of these paths lead to the wisdom of the Buddha, the difference between being near and far from that wisdom is very great, and whether or not there is a path that is a conducive condition for union, etc., there are as many superiorities and inferiorities as there are unique characteristics of the Vajradhara path. The author of this treatise also said that emptiness measured by hearing and thinking is a poisonous view of the causal time. Because of that, without understanding the experience, the view to be experienced for the wisdom of empowerment is considered to be the same in essence as the wisdom of the Buddha's ground. Therefore, temporarily, for the wisdom of the Sutra and Tantra's own schools, the differences between not deep, deep, and very deep, and the differences in the methods of realizing it, etc., one must obtain a long-term vision of wisdom for the aspects that are not confused. If it is not so, on the path of one-sided wisdom, the two vehicles of cause and effect will appear as contradictory images, and it will be difficult to escape from them. If one takes the temporary sectarian acknowledgments of those great scholars who see the views as one as the ultimate meaning, then the wisdom of children will be confused, and due to the differences in the fruition vehicle, the Dharma cannot transcend from its own nature. Therefore, for the uncommon secrets of Vajradhara, those and those meanings cannot be understood, I fold my hands and pray. In any case, if an examination has not preceded it, it will not become a conclusion, then even at the time of empowerment, one must rely on the suspense of hearing and thinking to generate innate wisdom, and this fault is also difficult to avoid. Such a thing, Vajradhara has never said, will not say, and will not say. However, at the time of empowerment, although examination is not necessary when introducing the view, when applying the meaning of that view to subsequent practice, one must practice with examination. If one says so, then that introduced view, at that time, through innate wisdom, experiences the essence nakedly in terms of the signifier and the signified, because it does not exceed the scope of introduction there, so after it has been established as direct experience, examination is meaningless, and there is the fault of reversing cause and effect.
Chinese
并且安住，在修习禅定时，也安住于觉悟和认识的意义上，为了成就意义。此论中也说：如果想要修持密咒，就接受无误的四灌顶，修持无误的二次第，由此产生的智慧，应熟练大手印。因此，密咒的智慧，并非认为闻思的因缘聚合是不可或缺的支分。证悟见解之后，不需要再进行观察，这也是中观窍诀的观点，就像两根木头剧烈摩擦而生火，当它们被烧尽时，火也会自然熄灭一样，分别的智慧也在无所缘的状态中寂灭，如经中所说，证悟般若波罗蜜多。因此，所有教导通过观察来确定的，都只是在因的乘的场合，而且也是针对初学者，要知道这是指最初依赖闻思来以粗略的方式证悟意义。如果通过闻思以推测的方式证悟了一般的佛法见解，进入密法时，在灌顶等方便的加持下，当生起现量体验的禅定时，先前理解的领域以种子的方式存在，应该认为它会增长为体验的智慧。否则，即使没有事先进行闻思，进入密法时，通过第三灌顶等方便，现量证悟无误的见解，从而获得解脱，这无疑是金刚持快速道的殊胜之处，就像印度的因陀罗菩提等成就者，以及藏地的杰尊米拉和岭喇嘛师徒等的传记也能证明这一点。此论的观点核心也确定在那里。因此，所有成就者，不是通过片面的方法获得解脱，而是通过灌顶和二次第产生的智慧而获得解脱。如是明确宣说，此外，其他未被提及等引用的经文，以及谁不了解嘿日嘎，他的努力就是徒劳等，以及《桑布扎续》中，每日婆罗门
English
And abiding, also when engaging in meditation, abide equally in the meaning of awakening and recognition, for the sake of accomplishing the meaning. In this treatise it is also said: If you wish to practice secret mantra, receive the four faultless empowerments, practice the faultless two stages, the wisdom arising from that, should be familiarized with Mahamudra. Therefore, the wisdom of mantra is not considered that the accumulation of hearing and thinking is an indispensable part. After realizing the view, there is no need to investigate, this is also the view of the Middle Way instructions, just as fire arises from the intense friction of two pieces of wood, and when they are burned, the fire itself also becomes naturally extinguished, so also the wisdom of discriminating separately is pacified in a state without object, as it is said in the sutras, the perfection of wisdom itself is realized. Therefore, all teachings that establish through investigation are only in the context of the vehicle of cause, and that too is for beginners, it should be understood that this refers to initially relying on hearing and thinking to realize the meaning in a general way. If one realizes the general view of Dharma through hearing and thinking in a speculative way, when entering mantra, through the means of empowerment etc., when a Samadhi of direct experience arises, the previously understood field remains in the form of a seed, it should be considered that it will increase into the wisdom of experience. Otherwise, even if hearing and thinking have not preceded, when entering mantra, through the means of the third empowerment etc., one directly realizes the unerring wisdom of the view, thereby attaining liberation, this is undoubtedly the special characteristic of the swift path of Vajradhara, as the biographies of the accomplished ones of India such as Indrabhuti, and also Jetsun Mila and Ling Repa and his followers in Tibet can also prove this. The core of the view of this treatise is also determined there. Therefore, all accomplished ones are not liberated by one-sided methods, but are liberated by the wisdom arising from empowerment and the two stages. As it is clearly stated, in addition, other unmentioned etc. quoted scriptures, and whoever does not understand Heruka, his efforts are in vain etc., and in the Sambhuta Tantra, daily Brahmin
Chinese
杀生，造作五无间罪，以盗窃为业者，亦由此道解脱，不为罪恶所染，远离轮回之过。如是等等广说，皆是对于先前已入于正道，并以该行持为生计者，仅以此道相遇亦得解脱之意而宣说。以此等理由，故于此论著中说：因此，闻思之见，与中观等一切相符。因此，一切见解之论证，皆如波罗蜜多般行持。证悟彼之方法，无有乘之次第。如是所说，凡是闻思而确立之见解，皆不离于理解。其中，中观与密咒无有差别，故确立之方式应如波罗蜜多，如大车之宗派所出般行持，别无选择，且如此证悟之方法，无有乘之次第。如是宣说，并非显示密咒之体验智慧与理解之见解无有差别，因此，特意强调“闻思之见”。若非如此，仅凭理解之见解即可解脱。然“见解与生起次第，拙火与加持等，彼等仅凭一者不能解脱。”如是说仅凭理解之见解无法解脱，并说“灌顶之加持，以及修习二次第之缘起，证悟智慧而解脱。”因此，密咒之智慧体验唯有依赖体验方能解脱，此乃无可争辩。若立足于闻思或因时之见解之外，密咒中无有更高深者，则此见解应能替代体验之见解，然此见解无法替代。于宣讲殊胜口诀时，将因时之见解命名为毒见，并将见解与宗派二者区分开来，将该见解置于体验三摩地之见解中。若问于何处体验？答曰于道时体验，除灌顶之智慧外别无他求，故三摩地之见
English
Killing, committing the five inexpiable sins, and those who make a living by theft, will also be liberated by this path, not be stained by sin, and be far from the faults of samsara. Such extensive teachings are spoken with the intention that even those who have previously entered the path and are making a living by those practices will be liberated simply by encountering this path. For these reasons, it is said in this treatise: Therefore, the view of hearing and thinking is in accordance with all the Madhyamaka and so on. Therefore, all the scriptural connections of the view are practiced just like the Paramitas. There is no order of vehicles in the method of realizing it. As it is said, as long as it is the view established by hearing and thinking, it does not go beyond understanding. There is no difference between Madhyamaka and Secret Mantra, so the way to establish it should be like the Paramitas, and there is no choice but to act as it comes from the great chariot traditions, and there is no order of vehicles in realizing such a thing. As it is taught, it is not a word that shows that the wisdom of experience of Secret Mantra is no different from the view of understanding, therefore, the emphasis is placed on "the view of hearing and thinking." If not, then the view of understanding must be liberated. However, "view and generation stage, tummo and blessings, etc., these alone do not liberate." It is said that the view of understanding alone does not liberate, and it is said, "The blessings of empowerment, and the dependent arising of meditating on the two stages, liberate through realizing wisdom." Therefore, there is no denying that liberation is said to depend solely on the wisdom experience of Secret Mantra. If it is based on the fact that there is nothing higher in Secret Mantra than the view of hearing, thinking, or the causal time, then such a view should be able to replace the view of experience, but it cannot. When explaining the precious oral instructions, the view of causal time is named as a poisonous view, and the view that distinguishes between view and philosophical system is placed in the view of experiential samadhi. If you ask where to experience it, it is experienced at the time of the path, and there is no other desire than the wisdom of empowerment, so the view of samadhi
Chinese
因此，似乎在第一次投生时，当宗派的标志显现时，就能直接证悟轮回与涅槃无别的见解。与此类似，至尊龙树菩萨说：“解释此论的意旨时，这是见解的一个分支。”在驳斥他人争论时，正如所说：“我们把仅仅对那个见解的证悟作为见解，这是一种见解；把对体验禅定的体验作为见解，这是第二种见解。”并认定前者是因时的有毒见解。因此，“这是见解的一个分支”指的是闻思的见解。见解和宗派的两种见解，是安立在体验禅定的见解上。虽然那个时候的见解在世间道以下，但一般来说，见解和宗派怎么会矛盾呢？因为承诺了此处的任何一个宗派都普遍是代表体验禅定见解之精华的实义大手印。像这样，不是我自己的创造，金刚句中说：“以前上师在因时所开示的见解，就在轮回与涅槃无别的那一刻证悟。”在开示轮回与涅槃无别的见解引导时，在道时体验那个见解，在禅定的见解中，在第一次投生时，宗派的标志显现，直接证悟轮回与涅槃无别的见解。投生于被称为第一个宗派轮回与涅槃无别之处。至尊仁波切扎巴的足下说：“灌顶的智慧是道之见解，体验与佛地本体相同，证悟的差别用月亮的例子来表示。”也引用了这些话语，清楚地解释了。同样，班禅仁波切释迦乔丹也说：“闻思时的空性，不是事物的实相，因为没有超出它的对境分别念，所以习惯它，因此说是具有毒性的。”因此，所要体验的见解被说成是自生智慧，没有造作。因此，用闻思来分析的见解，仅仅是理解的范围，而不是事物本来的样子。在灌顶时所体验的见解，是事物本来的样子的自生智慧。
English
Therefore, it seems that at the time of the first transference, when the signs of the tenet appear, one directly realizes the view of the inseparability of samsara and nirvana. Similarly, the venerable Nagarjuna said, "When explaining the meaning of this treatise, this is a branch of the view." When refuting the arguments of others, as it is said, "We consider the mere realization of that view as a view, which is one view; and we consider the experience of experiential samadhi as a view, which is the second view." And identifying the former as the poisonous view of the causal time. Therefore, "This is a branch of the view" refers to the view of hearing and thinking. The two views of view and tenet are established on the view of experiential samadhi. Although the view at that time is below the worldly path, in general, how can view and tenet contradict each other? Because it is promised that any of the four tenets here are universally the great seal of meaning representing the essence of the view of experiential samadhi. Like this, it is not my own creation, the Vajra verse says, "The view that the lama previously taught in the causal time is realized at the moment when samsara and nirvana are inseparable." When teaching the guidance of the view of the inseparability of samsara and nirvana, experience that view at the time of the path, in the view of samadhi, at the time of the first transference, the signs of the tenet appear, and directly realize the view of the inseparability of samsara and nirvana. Transferring to the place called the first tenet, the inseparability of samsara and nirvana. The venerable Rinpoche Drakpa's feet said, "The wisdom of empowerment is the view of the path, the experience is the same as the essence of the Buddha-land, and the difference of realization is shown by the example of the moon." These words are also quoted and clearly explained. Similarly, Panchen Rinpoche Shakya Chokden also said, "The emptiness of the time of hearing and thinking is not the reality of things, because it has not gone beyond its object of conceptualization, so getting used to it, therefore it is said to be poisonous." Therefore, the view to be experienced is said to be self-born wisdom, without fabrication. Therefore, the view analyzed by hearing and thinking is only the scope of understanding, not the way things are. The view experienced at the time of empowerment is the self-born wisdom of the way things are.