English
How many are liberated by merely hearing other teachings that do not explain the meaning? The teacher Chandrakirti also, in the commentary on the Sixty Stanzas on Reasoning, for the reason that emptiness is realized by the power of the cause alone, quoted Shariputra, "Whatever dharmas," etc., seeing the truth as soon as a single verse is heard. Jowo Je also said: There is no need for direct perception and inference. It is done by the wise in order to refute the arguments of the heretics. Didn't he say that? If the cause of liberation necessarily requires inference, what does it mean to say that it is not needed? If it is necessary to have inference beforehand for all hidden things to become manifest, then this is true. But it seems that all the hidden things seen by the six clairvoyances of the noble ones are not preceded by inference. Therefore, like a person with cataracts seeing hair nets, etc., even if the reason for their non-existence is explained, there is certainty that they do not exist, but the appearance is not contradictory. Even if the reason is not explained at all, by having good medicine administered, just as the appearance of hair nets, etc., disappears, one directly sees that they do not exist. We also respect the path of inference because we skillfully know it. But it is not universally applicable. The glorious hero Sarahha said: When conceptualization declines, wisdom declines. The foolish mind follows conceptualization. From that itself, good wisdom arises. Nothing is more excellent than the sky. It means that some foolish people say that if there is no conceptualization, there is no wisdom of individual discrimination, so conceptualization is necessary. But Sarahha said that from non-conceptualization, any excellent wisdom arises, which is impossible for inference. Some people think that the generation stage, channels, winds, bindus, bliss, etc., are not the completion stage, and that the completion stage is only the practice of non-elaboration. They also quote scriptures saying that the generation stage is first, the bliss of the action seal is in the middle, and the practice of non-conceptualization is last, thinking that the practice of great bliss is good in the beginning, middle, and end. And they quote the explanation of the Heart Sutra, saying: Having completely abandoned all thoughts, completely observe in one day. If the signs do not appear, then my words are false. This is because, having long been accustomed to the channels, winds, and bindus that are preceded by the generation stage, and then abiding in the innate that is engaged in the action seal
Chinese
如果是最初的显现，那么“观察一天”这句话也会变成不相干的说法。等等，会提出很多疑问。对于这些，心释等典籍，因为没有领悟到像续部一样包含众多密意之处，所以需要广泛地在其他地方进行考察。实际的回答是，心释中是禁止将这些视为究竟的圆满次第的。我们也不认为它们是究竟的。对于某些人来说，即使进入这种无分别的道路，经过一年或一个月，也看不到任何显现的征兆。对于具足特征的密咒调伏对象来说，从灌顶之时开始，就有通过事业手印使智慧显现为道路的情况，这与说“一天”有什么矛盾呢？通过脉、气、明点的瑜伽，对于具足特征的调伏对象来说，为什么不会出现仅仅一天的征兆呢？因此，不要说无意义的废话。第二点是，如前所述的根本续部的引文。从解释续部《空行海》中说：“各自收摄以及同样地，禅定、命勤、执持和，随念以及三摩地，是结合的六种特征。”所说的口诀与口传指示相一致，即把追随庸常的五种根识的色等分别念的活动收摄于内，是各自收摄；把心安住在天尊的形象上是禅定，即把蕴、界、处观想为天尊的体性是观想；使心在所缘上稳定是审虑；因心在天尊的所缘上稳定而感到喜悦是喜；当出现天尊的显现时，由此使心感到满足是乐；三摩地如实安住，从庸常的显现中脱离，一心安住在天尊身像上是一心住，即禅定的五支。这二者是生起次第。命勤，无论是明点、火观想还是气的瑜伽，都是使气进入中脉，进行住、入、融三者的修习。执持，是从融摄的力量中，通过拙火燃烧和滴漏的次第，出现诸气融入明点的五种征兆。随念，是征兆的明相增长，变得遍布一切显现时，进行坛城和乐的收放。三摩地是智慧的
English
If it is the first manifestation, then the statement "observe for one day" would also become irrelevant. And so on, many questions will be asked. Regarding this, the Mind Commentaries, because they have not understood the key points of the many intentions like the tantras, should be widely examined elsewhere. The actual answer is that in the Mind Commentaries, it is forbidden to consider these as the ultimate completion stage. We also do not think they are ultimate. For some individuals, even if they enter this path of non-discrimination, they do not see any signs of manifestation even after a year or a month. For the qualified disciples of mantra, from the time of empowerment, there is the situation where the wisdom of the action seal is manifested as the path, so how does this contradict the statement "one day"? Through the yoga of channels, winds, and bindus, why wouldn't the signs of just one day appear for a qualified disciple? Therefore, do not speak meaningless nonsense. The second point is, as mentioned above, the quotation from the root tantra. From the explanatory tantra, Ocean of Dakinis, it says: "Individual gathering and likewise, contemplation, life force, holding, and, recollection and samadhi, are the six characteristics of union." The instruction given is consistent with the oral instructions, that is, gathering inward the activities of conceptual thoughts of forms, etc., which follow the ordinary five sense consciousnesses, is individual gathering; placing the mind on the form of the deity is contemplation, that is, contemplating the aggregates, elements, and sense bases as the nature of the deity is contemplation; making the mind stable on the object is examination; feeling joy because the mind is stable on the object of the deity is joy; when the appearance of the deity arises, the mind is satisfied by it is bliss; samadhi abiding in its natural state, turning away from ordinary appearances, and abiding single-pointedly on the body of the deity is single-pointedness, that is, the five limbs of contemplation. These two are the generation stage. Life force, whether it is bindu, fire visualization, or the yoga of wind, is the practice of causing the wind to enter, abide, and dissolve in the central channel. Holding is that from the power of dissolution, through the stages of tummo burning and dripping, the five signs of the winds dissolving into the bindu arise. Recollection is that when the clear light of the signs increases and becomes pervasive throughout all appearances, one performs the gathering and dispersing of the mandala and bliss. Samadhi is the wisdom
Chinese
的身相和现证菩提光明修持，是所有圆满次第都具备这后四者。这些也有很多要说的，但因为会变得繁多，所以暂时搁置。第二是，空行海中说：自己的身如幻，我加持此细微，金刚念诵自性，圆满菩提心之藏，由此剩余双运。金刚等是指金刚念诵的次第，心之藏是指心寂，自己的等两句是指幻身，圆满菩提是指现证菩提次第光明，以及双运本身这五者。第一，所依身寂和能依语寂二者中的第一个是，意念中显现的本尊身相，风心稍微融入中脉的乐空印证。对此，《行集灯》中对百部等的差别有很多详细的解说，但母续方面的续部，一般只说百部，没有见到这样详细的解说，出现了三部和五部和六部和甚深大部一部等各种广说。第二个的体性是使风融入中脉的方法，风的真如修习等先前进行，学习金刚念诵等。第二个缘于心的体性是微细粗大脉融入方式的特殊智慧，显现和增上和近得的共同证悟，由内外命勤任何一个产生后，近得不共的譬喻光明最终现前，必定依赖外命勤事业手印。这也被称为缘于心的次第。第三个是仅仅由风心实际成就的幻身，用幻化的十二比喻来近似表示。获得它的因是现在醒时和睡时都修习本尊身相显空的能力，以及产生特殊融乐，以心寂最终的譬喻光明为缘而成就，这也被称为我加持的次第。第四是，上
English
The practice of achieving the enlightened body and manifest enlightenment, luminous clarity, is such that all the completion stages possess these latter four. There is much to be said about these as well, but because it would become extensive, it is set aside for now. Secondly, from the Ocean of Dakinis: "One's own body is like illusion, I bless this subtle, Vajra recitation is self-nature, Perfect Bodhi, the treasure of the mind, From that, the remainder is union." Vajra, etc., refers to the stages of Vajra recitation, the treasure of the mind refers to mind isolation, one's own, etc., the two lines refer to the illusory body, perfect Bodhi refers to the stages of manifest enlightenment, luminous clarity, and union itself, these five. Firstly, the basis, body isolation, and the dependent, speech isolation, of the two, the first is: the deity's form that appears in the mind, the wind-mind slightly dissolving into the central channel, the seal of bliss and emptiness. Regarding this, in the Condensed Conduct Lamp, there are many detailed explanations of the distinctions of the hundred families, etc., but in the tantras of the Mother Tantra side, generally only the term "hundred families" is mentioned, and such detailed explanations are not seen, and various extensive explanations have appeared, such as the three families, five, six, and the one great secret family, etc. The nature of the second is the method of causing the wind to dissolve into the central channel, the practice of the suchness of wind, etc., having preceded, learning Vajra recitation, etc. The nature of the second, focusing on the mind, is the special wisdom of how the subtle and gross elements dissolve, the common realizations of appearance, increase, and near attainment, having arisen from any of the inner and outer life forces, then the uncommon near attainment, the ultimate example of luminous clarity, is manifested, which necessarily relies on the outer life force, the action seal. This is also called the stage of focusing on the mind. The third is the illusory body actually accomplished solely from wind-mind, which is approximated by the twelve examples of illusion. The cause for obtaining it is the ability to practice the deity's form as appearance-emptiness in both waking and sleeping states, and to generate special melting bliss, and it is accomplished by the ultimate example of luminous clarity of mind isolation as a condition, and this is also called the stage of my blessing. The fourth is, above
Chinese
无论依赖于哪一种下方的门，光明、乐空当下的一切禅修都会成为因。实际上，获得幻身后，以两种瑜伽反复安住于空性中，观修三种显现，以及第四种比喻光明，当八十自性的分别念现前而止息时，最终必须依赖于行印，这是现量证悟法性的意义光明。第五，从那之中起身后，双运身成就，真实地行持，并且以化身利益有情。其自性是舍弃禅修，舍弃三种显现，显空乐的智慧。这个次第也极其重要且难以证悟，所以很重要，但想要在其他地方宣说。一切续部的圆满次第都安住于此，那么胜乐自身的圆满次第如何安住呢？仅仅宣说这些就能间接了解。第三是六种姓等。（《ཛཾ》（藏文）+此有三。）境印的差别，识别特点，为了赐予成就而随之生起。（《ཛཾ》（藏文）+。第一是。）其中，六种姓和七种姓在供养时已经说过。所谓八种姓，是殊胜的明咒空行母的分类。如果引用经典本身，会变得很多，所以在续部本身中详细了解。简而言之，颜色是红黄色，有莲花的香味，寂静且贪恋地随顺于天神，或者指甲和眼睛发红，两者都在家中绘制莲花，这是莲花种姓。颜色是蓝绿色，眉间有三叉的图案，绘制金刚并供养，是黑汝嘎金刚种姓。额头上有三叉或矛的图案，眼睛、脸和肢体发红，喜欢山羊和家禽，绘制金刚并供养，是吉祥黑汝嘎甘露，也就是宝生种姓。额头和手上有轮的图案，颜色是蓝色的，喜欢遮盖头部，非常吉祥，绘制轮并供养，是猪母和毗卢遮那佛的种姓。以力量而骄傲，颜色是黑色的，牙齿高大，凶猛且具有心力，喜欢沐浴，话语很少。
English
No matter which of the doors below is relied upon, all present moment meditations on luminosity and bliss-emptiness will become causes. Actually, having obtained the illusory body, repeatedly abide in emptiness with the two yogas, contemplate the three appearances, and the fourth, the example luminosity. When the manifest appearances of the eighty innate conceptualizations cease, ultimately one must rely on the action seal, which is the meaning luminosity of directly realizing the nature of reality. Fifth, arising from that, the union body is accomplished, and one actually practices, and benefits sentient beings through emanations. Its essence is abandoning meditation, abandoning the three appearances, the wisdom of appearance-emptiness-bliss. This sequence is also extremely important and difficult to realize, so it is important, but I wish to explain it elsewhere. Since the completion stage of all tantras abides in this, how does the completion stage of Hevajra itself abide? By explaining just that much, it will be understood indirectly. The third is the six families, etc. ((ཛཾ (Tibetan)+there are three of these.) The distinctions of the object seals, identifying characteristics, and arising in order to bestow accomplishments. ((ཛཾ (Tibetan)+. The first is.) Among them, the six and seven families have already been explained in the context of offerings. The so-called eight families are the divisions of the supreme mantra dakinis. If the texts themselves are quoted, it will become extensive, so it should be understood in detail in the tantras themselves. In brief, the color is reddish-yellow, there is the scent of lotus, peaceful and attached to following the deities, or the nails and eyes are red, and in both cases, drawing a lotus in the house is the lotus family. The color is bluish-green, there is a three-pronged pattern on the brow, drawing and offering a vajra is the Heruka Vajra family. The forehead has a three-pronged or spear pattern, the eyes, face, and limbs are red, fond of goats and domestic birds, drawing and offering a vajra, is the glorious Heruka Amrita, that is, the Ratna family. The forehead and hands have wheel patterns, the color is blue, fond of covering the head, very glorious, drawing and offering a wheel, is the Sow and Vairochana family. Proud with strength and black in color, tall teeth, fierce and possessing mental strength, fond of bathing, few words.