Chinese
为了以公正之心确信至尊萨迦派及其追随者们毫无错谬的观点，务必熟悉他们的共同和不共的论著，这样才能理解。不仅如此，关于中观，他们自己的宗义中，也分粗的外中观和细的内中观两种。前者在与他人的辩论、建立大论典和写作时阐述；后者作为内在瑜伽的修持，安住于大车派的意旨中，班智达巴比亚等对此有清晰的阐述，因此能够理解。经部认为，暂时的空性之理也有两种截然不同的方式。以前者而言，“空性习气力，能舍事物执。”意思是，为了从实执中解脱，阐述了遮止一切法自性真实的空性。然而，如果实执已经消除，却未能摆脱对空性的执着，那么就会变成执着于空性的巨大魔障，因此被认为比常常见更糟糕。如世尊所说：“光护，执着于我，比须弥山还重；不执着于无我，则不然。”以及龙树菩萨说：“若人观空性，是亦不可治。”等等经文都对此有清晰的阐述。以后者而言，“若习无所有，彼亦后当舍。”意思是，舍弃一无所有的空性之后，还能逐渐习惯于比这更深的空性。特别是，如果像密宗那样，在承认原始清净的基础上，只认为对蕴进行分析的自空是唯一的，而不希望有更深的空性之理，那么，至尊观世音菩萨所说的“何者蕴等障尽摧，境如八瓣莲花敷。普贤赐乐彼唯一，金刚持印大印契。”所说的基、果无别的大印，以及具备一切殊胜相的空性，和《般若经》的体性等都将不复存在，因为仅仅自空无法涵盖这些内容。此外，如果将自空和胜义谛视为
English
In order to ascertain with an impartial mind that the views of the venerable Sakya and his followers are without error, it is necessary to become familiar with their common and uncommon treatises, and thus understanding will arise. Moreover, regarding Madhyamaka, in their own system, they also divide it into two: the coarse, outer Madhyamaka, and the subtle, inner Madhyamaka. The former is taught during debates with others, establishing great treatises, and writing; the latter is practiced as inner yoga, abiding in the intention of the great chariot traditions, which scholars like Bhāviveka have clearly explained, and thus it can be understood. According to the scriptures, there are also two very different ways of understanding emptiness temporarily. Regarding the former, "Through the force of habituation to emptiness, one will abandon attachment to things." This means that in order to turn away from attachment to reality, emptiness is taught, which prevents all phenomena from being truly real in their own right. However, if attachment to reality has been reversed, but one has not separated from the mind that grasps at emptiness, then it will become a great demon of grasping at emptiness, and therefore it is taught to be even worse than eternalism. As the Blessed One said, "O protected by light, grasping at self is heavier than Mount Meru; not grasping at selflessness is not so." And Nāgārjuna said, "Those who view emptiness, are said to be incurable." These and other scriptures clearly explain this. Regarding the latter, "If one becomes accustomed to 'nothing exists,' that too will later be abandoned." This means that after abandoning the emptiness of 'nothing exists,' one can gradually become accustomed to an emptiness that is deeper than that. In particular, if, as in the Secret Mantra tradition, while acknowledging original purity, one only considers the self-emptiness that analyzes the aggregates to be the only emptiness, and does not desire another, deeper way of emptiness, then the Great Seal of the indivisibility of the basis and result, as stated by the Blessed Avalokiteśvara, "Whoever has completely destroyed the obscurations such as the aggregates, the realm is like an eight-petaled lotus. The all-knowing giver of bliss, that alone is the Great Seal of the Vajra Holder," and the emptiness that possesses all supreme aspects, and the nature of the Perfection of Wisdom Mother, etc., will cease to exist, because mere self-emptiness cannot encompass these. Furthermore, if one considers self-emptiness and ultimate truth to be
Chinese
而且，因为是自空，所以会变成胜义谛。如果承认，那么它将无法被任何对治所断除，并且也会成为圣者智慧的清净自证的行境。特别是，金刚持大士在珍贵的续部中，将“秘密”和“大秘密”等词语作为究竟空性的异名，这并非指自空。如果那样，那么内外共通的寻思和看似理性的推理也能理解它，因此，显示为大秘密的必要性就会丧失。这样一来，取蕴五蕴也会因为是自空而成为究竟的真实秘密。如果承认，那么它们就太过于成为般若波罗蜜多了。金刚手菩萨面前说：“秘密是指以正直之义在事业手印的莲花中宣说。究竟之义是指般若波罗蜜多空性。”因为宣说了基果无别的般若波罗蜜多空性。等等，全知大士多波巴广为阐述。第二，有些人说中观的见解是：世俗如其所显现。胜义远离四边戏论。事续的世俗是：三族怙主的坛城。胜义与中观相同。行续的世俗和瑜伽续的世俗是：显现为五部怙主。大瑜伽的世俗是：说是圣种百尊。不见见解和修行的差别，由于不分方便和智慧，所以这种区分是错误的。如此等等。对此，一些大学者说，见解和修行不分是指，见解的对境是实相之义，以及能认识对境的智慧。将显现视为本尊坛城是修行，作为不是见解的理由是：修行不一定与实相相符，就像修慈悲菩提心一样。这样解释似乎是按照共同乘的说法。在这个不共乘中，即使意义相同也不迷惑。因为“所证的佛
English
Moreover, since it is self-empty, it will become the ultimate truth. If accepted, then it will be impossible to abandon it by any antidote, and it will also become the object of the pure self-awareness of the noble wisdom. In particular, the Great Vajradhara in the precious tantras, the terms "secret" and "great secret," etc., are used as synonyms for ultimate emptiness, which does not refer to self-emptiness. If that were the case, then even common internal and external speculation and seemingly rational reasoning could understand it, thus, the necessity of revealing it as a great secret would be lost. In this way, the five aggregates of appropriation would also become the ultimate true secret because they are self-empty. If accepted, then they would be too much like the Prajnaparamita. Before Vajrapani, it is said: "Secret means that it is declared in the lotus of the karma mudra with the meaning of uprightness. The ultimate meaning is the Prajnaparamita emptiness." Because the Prajnaparamita emptiness of the basis and result without difference is declared. And so on, the omniscient great Dolpopa extensively explained. Second, some say that the view of Madhyamaka is: the conventional is as it appears. The ultimate is free from the four extremes of elaboration. The conventional of the Kriya Tantra is: the mandala of the three family lords. The ultimate is the same as Madhyamaka. The conventional of the Carya Tantra and the Yoga Tantra is: appearing as the five family lords. The conventional of the Mahayoga is: it is said to be the hundred holy families. Not distinguishing between view and practice, because not separating means and wisdom, so this distinction is wrong. And so on. On this, some great scholars say that not distinguishing between view and practice means that the object of view is the meaning of reality, and the wisdom that can recognize the object. Seeing the appearance as the mandala of the deity is practice, and as a reason for not being a view: practice does not necessarily conform to reality, just like practicing loving-kindness and compassion Bodhicitta. This explanation seems to be according to the common vehicle. In this uncommon vehicle, even if the meaning is the same, it is not confusing. Because "the Buddha to be attained"
Chinese
“丝毫未愚昧”是指在见解上的差别而说的。吉祥胜乐轮不可思议续中说：声闻等小乘，没有口诀，见解、行持、心之执持，因、道、果、地，时、瑜伽、受用，自他利和意趣，无有劳累、断边、微小勤作，以及积聚资粮的差别，以十五种差别，明咒乘更为殊胜。这段话说明了见解上的差别。因扎菩提也说：上师的差别，法器的差别等七种，使密咒殊胜，其中也必定说明了见解上的差别。那么，见解的差别殊胜在哪里呢？之前已经稍微说过了。一切法寂灭戏论，远离一切承诺，在显宗中也有。但现在这种智慧认为，不改变一根毫毛就能成佛，这在波罗蜜多中怎么会有呢？这个境界是无上密咒自性的殊胜智慧。同样，世俗谛的体性，在清净和不清净的见解对象上，也有极大的差别。在因乘中，一切世俗的法都建立在是错觉、不清净的邪见的基础上，仅仅是确定其无实有，而没有宣说原本就是清净的佛身和刹土坛城的自性之见的智慧。因此，即使意义相同，但“未愚昧”这句话说明了波罗蜜多有一种愚昧的障碍。如何愚昧呢？对于遣除外境显现的实执，以观修幻化等方式产生的种类而愚昧。由于不认识内在的蕴为本尊，因此对安住之义而愚昧。由于不认识秘密的觉受和烦恼为智慧，因此对道之相而愚昧。由于不认识一切清净平等、真谛无别，因此对证悟的见解而愚昧，因此将世俗视为应舍弃的，将胜义视为应获取的，对于无二清净大平等的意义没有领悟。因此，仅仅是通过断除生起之因和对治的方式来断除痛苦，而且由于不善巧方便，积累布施等福德资粮也需要经历三大阿僧祇劫。
English
“Without being deluded in the slightest” refers to the difference in view. The glorious Samvara Tantra of Inconceivable States says: Shravakas and other lesser vehicles do not have oral instructions. View, conduct, mind-holding, cause, path, fruit, ground, time, yoga, enjoyment, self and other benefits and intentions, without fatigue, abandoning extremes, small effort, and the difference in accumulating merit. With fifteen differences, the Vidyadhara Vehicle is superior. This explains the difference in view. Indrabhuti also said that the seven differences, such as the difference of the guru and the difference of the vessel, make the secret mantra superior, and the difference in view is definitely explained. So, where is the difference in view superior? I have already said a little bit before. All dharmas are peaceful and free from all promises, which is also found in the Sutra system. But now this wisdom believes that one can achieve Buddhahood without changing a single hair, how can this be in the Paramita? This state is the wonderful wisdom of the self-nature of the unsurpassed secret mantra. Similarly, there is a great difference in how the nature of relative truth is made into an object of pure and impure views. In the causal vehicle, all worldly dharmas are based on the illusion of impure wrong views, and only the absence of reality is determined, but the wisdom of seeing the self-nature of the originally pure Buddha body and mandala of the pure land is not taught. Therefore, even if the meaning is the same, the phrase "not being deluded" indicates that there is an obscuration of delusion in the Paramita. How is it deluded? Deluded by the types that arise from meditating on illusion and so on to reverse the clinging to the reality of external appearances. Because the inner aggregates are not recognized as deities, they are deluded about the meaning of abiding. Because the secret experiences and afflictions are not recognized as wisdom, they are deluded about the aspect of the path. Because all purity, equality, and truth are not recognized as inseparable, they are deluded about the view of realization, and therefore they regard the relative as something to be abandoned and the ultimate as something to be attained, and they do not understand the meaning of the great equality of non-duality. Therefore, there is only the elimination of suffering through the elimination of the cause of arising and the antidote, and the accumulation of merit and virtue such as generosity also requires three countless eons because they are not skilled in means.
Chinese
阐述获得果位。虽然色身二者的因相同，但没有像声音一样地阐述。导师桑结桑瓦的道次第中说： “未证悟二无，对于一切，视四谛之事物存在，若行取舍与不舍，此乃声闻之地。对于一切业与烦恼，不识平等之义，若执持缘起因果存在，此乃独觉之地。不识平等之义，若区分世俗胜义二者，若法与补特伽罗无我，此乃菩萨之地。” 如是说。如果有人将相似果位的形态作为观察的对境，并修习它作为道，这是显宗和密宗的共同观点。为了在密宗中成就色身二者的果位，宣说了世俗本尊坛城，并且将它作为道的见解和修习是卓越的。在因的乘中，没有像声音一样地阐述色身二者及其共同之因。正如尊者仁波切扎巴坚赞所说：“在任何没有阐述果位的地方，那里就没有道。例如，在声闻的藏经中，没有提及三身和四智等佛陀的功德，因此也应知晓那里没有获得它们的道。同样，在波罗蜜多乘中，没有提及宣说五智和五部等，也应知晓那里没有这样的道。同样，在没有阐述喜金刚的地方，也应知晓那里没有喜金刚的道。”正如喜金刚的注释中所说。此外，进入密咒道的补特伽罗，唯有凭借对一切法视为清净平等大性的智慧充满信心，才具备资格，堪为成就的法器。金刚持在续部中也多次强调，区分二谛、善恶、取舍的分别念是成就的障碍。特别是，对于轻蔑五蕴，第八和第九条根本堕罪自性任运成就的意义，也必须保持正念。