Chinese
想联系。 考察轮回的诸法， 心是恶识的因， 如此成就。 对此，内道佛教徒提出批评， 自心无二如水晶， 认为清净是实在的损害。 境是错乱的虚假之因， 识是自显现，胜义二者， 认为本体是一， 互相舍弃而成为相违。 否则，境假，识也假。 经部中观所说的是， 境假之故，心也假， 本体一故，如是转变。 自证无二是胜义谛， 因为刹那相续存在。 如果仅是世俗， 境识若无二， 则名言断绝， 色声香味等， 何时也不会被认识。 内道瑜伽中观是， 仅在世俗虚假中， 境识无二，境现识， 世俗唯识如何存在。 胜义谛视为空性不生。 对此，经部的辩驳之词， 世俗虚假不相违吗？ 如果认为胜义谛识存在， 境是虚假的，识也是虚假的， 自心无二是胜义谛， 果也将变得无意义， 境将无法显现。 也不会成为道的阶梯， 果将无法成就。 应考察自己的胜义谛， 如果不是从因产生的， 自证无二应考察， 因道， 所依或自生， 是忽然的还是胜义谛存在？ 这些并非如是道理。 经部中观在世俗中， 境识虚假仅是因， 显现境识各自成立， 胜义谛中无二。 中观后学者们， 如不专注于胜义谛， 世俗经部瑜伽二者， 任何一个都不应舍弃， 这些都是给予菩提的殊胜， 广大成办利他之事， 专注于他如同夜晚的火， 如同点燃般自利产生。 对此，密宗克里亚认为， 诤论你的二谛， 各自的见解并非真实， 在胜者的无二智慧中， 轮番显现不能以因成立， 因此因果错乱而相违。 如果世俗如幻， 胜义谛是不同的真实， 胜义谛中
English
Want to contact. Examining the phenomena of samsara, mind is the cause of bad consciousness, thus it is accomplished. To this, the inner Buddhist criticizes, self-mind is non-dual like crystal, considering purity as a real harm. Objects are the cause of deluded falsehood, consciousness is self-manifestation, the two truths, considering the essence as one, mutually abandoning and becoming contradictory. Otherwise, objects are false, and consciousness is also false. The Sutra School Madhyamaka says, because objects are false, mind is also false, because the essence is one, it transforms like this. Self-awareness non-dual is not the ultimate truth, because it exists as a continuous moment. If it is only conventional, if objects and consciousness are non-dual, then the terms will be cut off, forms, sounds, smells, etc., will never be known. The inner Yoga Madhyamaka is, only in the conventional falsehood, objects and consciousness are non-dual, object appearance consciousness, how does conventional consciousness-only exist. The ultimate truth is viewed as emptiness without arising. To this, the words of the Sutra School's refutation, is conventional falsehood not contradictory? If you think that ultimate truth consciousness exists, objects are false, and consciousness is also false, self-mind non-dual is the ultimate truth, the result will also become meaningless, the object will not be able to appear. It will not become the ladder of the path, the result will not be accomplished. One should examine one's own ultimate truth, if it is not produced from the cause, self-awareness non-dual should be examined, cause path, support or self-born, is it sudden or does ultimate truth exist? These are not such reasons. The Sutra School Madhyamaka in the conventional, objects and consciousness are false only as a cause, appearance objects and consciousness are established separately, in the ultimate truth there is no duality. The later Madhyamaka followers, as if not focusing on the ultimate truth, conventional Sutra School Yoga both, any one should not be abandoned, these are all excellent for giving enlightenment, widely accomplishing the benefit of others, focusing on others is like the fire of night, like lighting a fire, self-interest arises. To this, the Tantra Kriya thinks, the dispute is your two truths, each view is not true, in the victorious non-dual wisdom, turning appearance cannot be established by cause, therefore cause and effect are confused and contradictory. If the conventional is like illusion, the ultimate truth is a different reality, in the ultimate truth
Chinese
一个不行。一个上先后显现不应该。因为两个识的境改变，先后轮流改变显现的缘故。不能同时存在变成过失。如果体性不是一个，互相舍弃成为相违。和福德资粮没有关系。因此不能成就佛身。如果一切唯是胜义谛，名言将会断绝。甚至如幻也不应显现。对果本身也不可能推测。不能成为道之法，自他义利也将断绝。如果二谛无别，为了自己语言清楚显现相违。如果说世俗是唯一的，胜义不应显现相。不是那样，胜义中禅修后，之后显现如幻，胜义是相的种子。 不是智慧不是其他。认为世俗有自性，如幻也不行会改变。因此所缘的识宽广。一个上一半真一半假会改变。 说你和无为想，行持福德什么能力是错的。因此现在不要逞强。你们这些主要的孩子们，不能触及自己的秘密。 因此我认为我是智慧身。以胜义自性显现而想。显现和胜义无别，不被边所染的法性清净。为了成就而行随顺。 瑜伽续也有三种。以所化之智慧根器区分。那些见行有差别。事行克里亚胜义中，一切都是清净的法性。 本来没有边的垢染。世俗自性三族姓身。一切都清净的缘故，六三三。认为是天尊的坛城。从没有成立的方面，和世间法，为了随顺而看主仆。完成誓言仪轨后，具有忏悔和供赞六支的，念诵的罪障清净的心。如清水般成立显现。供养本尊传承故说本尊明观。努力沐浴和清净的行为。对此瑜伽争论的意义。世俗本尊和主仆，法性中好坏会改变。自性清净中
English
One is not permissible. It is not appropriate for earlier and later to appear in one. Because the object of two consciousnesses changes, it appears that earlier and later change alternately. It becomes a fault not to exist simultaneously. If the essence is not one, they abandon each other and become contradictory. It has no connection with the accumulation of merit. Therefore, the Buddha's body cannot be accomplished. If everything is only the ultimate truth, terminology will be cut off. It should not even appear as an illusion. It is impossible to infer even the fruit itself. It is not permissible as a Dharma of the path, and the benefit of oneself and others will also be cut off. If the two truths are inseparable, it contradicts the appearance for the sake of clarifying one's own words. If it is said that the conventional is one truth, the ultimate should not appear as a sign. If not, after meditating in the state of ultimate truth, if illusion appears later, the ultimate is the seed of signs. It is not wisdom, it is not other. Believing that the conventional has self-nature, even illusion will not work and will change. Therefore, the object of consciousness is wide. Half true and half false will change in one. Saying that you and non-action desire, whatever ability to practice merit is wrong. Therefore, do not be arrogant now. You chief children, cannot touch your own secrets. Therefore, I think I am the body of wisdom. I think of it as appearing as the nature of ultimate truth. Since appearance and ultimate truth are inseparable, the Dharma nature is pure and undefiled by extremes. In order to accomplish, practice accordingly. There are also three types of Yoga Tantra. Divided by the wisdom faculties of those to be tamed. Those views and practices are different. In the ultimate truth of Action and Performance Kriya, everything is the pure Dharma nature. Originally there was no stain of extremes. Conventional self-nature, the bodies of the three families. Because everything is pure, six three three. It is considered to be the mandala of the deity. From the aspect of not being established, and worldly Dharma, in order to be in harmony, look at the lord and servant. After completing the vows and rituals, the mind of purification of sins and obscurations of recitation, with confession and praise of the six branches. Established and manifested like clear water. Because it is a lineage of deity worship, it is said to be deity visualization. Strive for bathing and pure behavior. The meaning of arguing about this yoga. In the conventional deity and lord and servant, good and bad will change in the Dharma nature. In the self-nature of purity
Chinese
一个不行。如果世俗谛和胜义谛是不同的，那么天神也不是智慧身，修习也不会显现果。如果胜义谛被理解为世俗谛，那么洗浴和清洁有什么用？如果真谛是轮流的，那么作为秘密的意义也是不行的，因为因果不一致也会产生矛盾。说用未成就的部分来洗浴，这是见解和行为不一致的魔业。如果两者都想要作为因，那么行为虽然与所作之事相符，但因为见解与瑜伽相符，所以会因种姓和见解而产生差别。这里有瑜伽士争论的话语：行为在下而见解在上，见解和行为不一致就会变成魔。否则，因为种姓没有确定性，所以是否能获得成就的果实就会变得不确定。外道瑜伽士的意愿是，自证、实空和相，这二者从无分别的法界和智慧中，赐予加持的金刚法界之神，以显现为朋友的方式来供养。从不成就的方式来看，世间法就像依靠朋友来寻找财富一样。以行为为主的禅定，对此，内道佛教徒批评说：从无二清净的智慧中，如果说通过传承显现为身是真实的，那么胜者的智慧就会瞬间改变。否则，通过生起和融入的部分，真谛是轮流的，这是过失。因此，不会显现为智慧身，因为不能同时存在，会产生矛盾。因为以朋友的方式来看待，所以天神和自我是不同的，因为没有关联所以不会成就，因此胜义谛本身就有过失。如果说是存在并改变为一，那么不能将自己视为朋友。因此，伟大的自性之义，不是通过自己的执着所能见到的。以禅定为主的行为，因为与事物分离，所以不是乘。否则，胜者本身就不会改变。那些诽谤想要拥有誓言物的人，就像用水切割刀一样无法做到。因此，对于无二的意义也有过失。或者，因为知识也会变成二元，所以一个不可能具备两个原因。因此，你的见解和行为是虚假的。自生任运的口传、教传和证传三者，最初所教导的是大瑜伽。所有被事物二者所包含的，因为是自证，所以一切显现，从一开始就清晰地显现为智慧身，在两个六脉轮等处显现。显现本身没有自性，因此远离了边见的过失。
English
It is not right to have one. If conventional and ultimate truths are different, then even gods are not wisdom bodies, and practice will not manifest results. If ultimate truth is understood as conventional truth, then what is the use of bathing and cleansing? If the true truths are alternating, then it is also not right as a secret meaning, because inconsistent causes and effects will also lead to contradictions. To say that one bathes with an unaccomplished part is the work of a demon with inconsistent views and actions. If both want to be the cause, then although the action is in accordance with what is done, because the view is in accordance with yoga, there will be differences due to lineage and view. Here are the words of the yogis arguing: action is below and view is above, inconsistent views and actions will become demons. Otherwise, because there is no certainty in lineage, it becomes uncertain whether or not the fruit of accomplishment can be obtained. The desire of external yogis is that self-awareness, emptiness of reality, and characteristics, these two, from the indivisible realm of reality and wisdom, the Vajra realm deity who bestows blessings, is offered in the manner of appearing as a friend. From the perspective of non-accomplishment, worldly dharma is like relying on a friend to seek wealth. With practice emphasizing samadhi, to this, the inner Buddhist criticizes: From the non-dual pure wisdom, if it is said that appearing as a body through lineage is real, then the wisdom of the Victorious One will change in an instant. Otherwise, through the parts of arising and entering, the true truths are alternating, this is a fault. Therefore, it will not appear as a wisdom body, because it cannot exist simultaneously, it will lead to contradictions. Because one views in the manner of a friend, the deity and the self are different, because there is no connection, it will not be accomplished, therefore ultimate truth itself has faults. If it is said to exist and change into one, then it is not right to view oneself as a friend. Therefore, the meaning of the great self is not seen through one's own attachment. Practice emphasizing samadhi, because it is separated from things, it is not a vehicle. Otherwise, the Victorious One himself will not change. Those who slander wanting to possess samaya substances cannot do so like cutting a sword in water. Therefore, there are also faults in the meaning of non-duality. Or, because knowledge also becomes dual, it is impossible for one to have two causes. Therefore, your views and actions are false. The three spontaneously accomplished oral transmissions, teaching transmissions, and realized transmissions, what was initially taught is the Great Yoga. All that is contained by the two things, because it is self-awareness, all appearances, from the beginning, clearly appear as wisdom bodies, appearing in the two six chakras and so on. Appearance itself has no self-nature, therefore it is free from the faults of extremes.