Chinese
即使安排了获得这个和那个地的缘起，也不一定能因此获得它们。例如，在开始证悟本尊时，通过积累智慧资粮和禅修来安排获得法身的缘起，但仅凭这些并不能获得法身。同样，在即将获得法身的时候，也不需要进行这样的禅修。因此，七灌顶和生起次第等，仅仅是获得七地的远因，不可能成为近取因。即使在相续的因中没有这些，也可以通过其他方法成就七地。因此，它们既不是不共之因，也不是没有就不能产生的因。这不仅是时轮的教法，也是根本宗派的誓言。还有人说，对于初学者来说，这些是不需要的，这并不正确。除了少数根器敏锐的人之外，对于大多数人来说，这些都非常重要。我们自己也乐于在这些方面努力，但是不看事物的性质和佛法中的解释，只追求自己需要的，而轻视自己不需要的，这是愚蠢或狡猾的行为，应该远离。一般来说，每个上师都有一个宗派的例子，所以即使不说“这是真实的，其他的都是愚痴”，我们自己的心中也有许多根深蒂固的不共宗派。特别是对于密咒的道次第，大多数藏人的说法也都知道。但是在辩论的时候，我信任的是金刚持或黑汝嘎本尊，以及印度大成就者寂静藏的传统，而不是收集例子和说法的收集者。这简短的回答，希望您能满意。愿再次出现这样与佛法相关的讨论，并不断发展！这是博东鹫峰寺的讲修主持人，龙树化身尊者的答复，由嘉瓦喀钦巴·达热纳塔撰写。校对完毕。吉祥！
English
Even if the interdependent connections for attaining this and that level are arranged, it does not necessarily mean that they will be attained. For example, at the beginning of deity realization, even if the interdependent connection for attaining the Dharmakaya is arranged through accumulating wisdom and meditating, the Dharmakaya will not be attained by that alone. Similarly, when one is about to attain the Dharmakaya, it is not necessary to meditate in that way. Therefore, the seven empowerments and the generation stage, etc., only serve as a distant cause for attaining the seven levels, but it is impossible for them to be the direct cause. Even if these are not present in the cause of the continuum, the seven levels can be accomplished through other methods. Therefore, they are neither the uncommon cause nor the cause without which it cannot arise. This is not only the teaching of the Kalachakra, but also the vow of the fundamental school. Furthermore, to say that these are not necessary for beginners is not correct. Except for a few sharp individuals, they are extremely important for most people. We ourselves are willing to strive in these areas, but without looking at the nature of things and the way they are explained in the Dharma, only pursuing what we need and despising what we do not need is the conduct of a fool or a deceiver, and should be avoided. In general, each lama is an example of a particular school, so even if we do not say, "This is true, and the others are foolish," we ourselves have many deeply rooted uncommon schools in our minds. Especially for the stages of the mantra path, we also understand most of the Tibetan sayings. However, in times of debate, I trust in Vajradhara or the actual Heruka, and the tradition of the Indian great adept Shantigarbha, not a collector of examples and sayings. This brief answer, I hope it pleases you. May such Dharma-related discussions arise again and continue to develop! This is the reply of the teaching and practice holder of Bodong Vulture Peak Monastery, the reincarnation of Nagarjuna, written by Gyalwakhachenpa Taranatha. Checked. Auspicious!
Chinese
顶礼。首先顶礼上师之足。结合大乐与无二。顶礼般若波罗蜜多。四身五智之主。嘿汝嘎尊亦复如是。十指置于头顶后。以二谛顶礼。一切有情之光明。此乃智慧胜义谛。大空性为其自性。执持虚空之图纹。何者自性清净遍一切事物。犹如虚空此无边与中。自性清净佛陀之种子。于一切众生皆成平等味。如梳理头发般以分别念生烦恼。若能了悟无有，则于此处无有束缚。自性清净之彼性具功德。不思议，一切事业之作者，此不可思议。于此无有轮回与寂灭之差别。是故一切功德皆在于此。无过失之诸法，清净之自性。唯有此，智者称之为觉。自性心此称为因。如海浪般，彼生起业之风。彼生起五光与功德。彼等亦生起周遍行等风。彼终为业之习气之分配者。如是识，以及意与诸根识。从习气业之风与功德。于我生起贪等。从习气，从识，以风。搅动，以能取所取显现之决定。以心要，以尘与黑暗，器之。世间与有情之身皆成办。如是分解，以及有情之。风等，能取与所取之自性。于此，何者四缘，习气与显现。何者灭尽，于此如是了知。如是自性不变异。如虚空般之此事物。非为基与道之二者。不夺取，于差别本身亦。以三种功德生与灭。彼之光成办三界。精液尘土风之微细集合。四种状态之自性本身。如是清净之事物，此为清净之道。于此乃具智慧，本智与光辉。此乃自性光明，胜者之种姓。以自性清净而新清净。俱生无有迁变。大乐无为亦如是。自证智与一切相。虚空。
English
Homage. First, I bow to the feet of the Guru. Combining great bliss and non-duality. I pay homage to the Perfection of Wisdom. Lord of the four bodies and five wisdoms. To the glorious Heruka also. Having placed the ten fingers on the crown of my head. I pay homage with the two truths. The clear light of all sentient beings. This is the ultimate truth of wisdom. Great emptiness is its own nature. Holding the pattern of the sky. Whose pure nature pervades all things. Just as this sky has no beginning or middle. This seed of pure nature, the Buddha. May it become of equal taste to all beings. Afflictions arise from conceptual thoughts like combing hair. If one realizes that there is none, then here there will be no bondage. The very nature of pure nature is endowed with qualities. Unthinkable, the doer of all actions, this is inconceivable. In this there is no difference between samsara and nirvana. Therefore, all qualities are in this. Faultless dharmas, the pure nature of. Only this, the wise call it awakening. This mind of self-nature is called the cause. Like the waves of the ocean, from it arises the wind of karma. From it arise the five lights and qualities. From them also arise winds such as the all-pervading. That finally is the distributor of the karmic imprints. Thus, consciousness, as well as mind and sense consciousnesses. From the imprints, the wind of karma and qualities. Here, greed and the like arise in me. From the imprints, from consciousness, by the wind. Stirring, with the certainty of the appearance of grasper and grasped. With essence, with dust and darkness, of the vessel. The world and the bodies of sentient beings are accomplished. Thus, disintegrating, and of sentient beings. Wind, etc., the nature of grasper and grasped. Here, whatever four conditions, imprints and appearances. Whatever ceases, here it is thus realized. Thus, the unchanging nature. This thing like the sky. Not the two of ground and path. Not stealing, in the difference itself also. With three qualities, birth and death. Its light accomplishes the three realms. The subtle collection of semen, dust, and wind. The very nature of the four states. Thus, this pure thing, this is the path of purification. Here is endowed with wisdom, innate wisdom and splendor. This is the naturally luminous, victorious lineage. Newly purified by its own pure nature. Co-emergent, without change. Great bliss, uncreated, likewise. Self-awareness and all aspects. Sky.
Chinese
如是光明胜义谛，彼从上师口中悟，为成悉地当依师。依师之法实依止，诸续部及五十颂等。其后上师作共同，及不共之灌顶也，堪能所化心乃此，金刚阿阇黎仪轨等，不坏誓言随时护，善子彼亦示以道。信赖续部及上师，首先听闻深妙诸续，听思智慧无垢染，及诸法善辨别无缘，彼末二道当善察。此等信法等之类，是故执持不顺于道，彼等四障亦义示。障之主者习气四，醒梦睡浓说为四。各自决定道亦近，止观究竟生次第，手印道中引弟子，后以第四道引妙。第四胜义智慧智，恒时周遍道皆此。生次第乃造作暂，彼之果乃离垢遍常，此乃胜乐圆次第，胜者说及四身实。蕴界处及自性何，完全清净彼之道亦此，知清净已等住否，都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之中不坏明点中，作诸种光明修持耶，异此亦说续之次第。系缚虚空意眼风，春之修持都提见形，烟等十相识诸物。说为亲近最胜支，十风入中住融之相，风之自性三金刚诵云，如是异于他者离种子，满布杂色金刚次第宝。亦说咒之次第者，命勤持阻入中脉，六轮命下平等合，阻六界之日月行。此乃近修持
English
Suchness is the meaning of the supreme, clear light. That is realized from the guru's mouth. To accomplish siddhis, one should rely on a teacher. The way to rely on a guru is to truly rely on and consult the tantras and the Fifty Stanzas, etc. Then, the guru performs the common and uncommon empowerments correctly. The mind that has been made suitable is empowered here. The Vajra Master performs rituals and so on. The good son who protects the vows without breaking them, according to the occasion, is also shown the path. By trusting in the tantras and gurus, first, having heard all the profound tantras, with the stainless wisdom of hearing and thinking, and with the discrimination of all phenomena, including the non-objective, at the end, the two paths should be well examined. These are things like faith in the Dharma. Therefore, holding on to what is not conducive to the path, these four obscurations are also shown in meaning. The main obscuration is the four habitual tendencies: waking, dreaming, deep sleep, and the fourth. When the path is also near due to individual determination, at the end of calm abiding, one leads the disciple through the generation stage, tummo, and the path of mudra. It is beautiful to lead with the fourth path from behind. The fourth, the ultimate wisdom of prajna, is always pervasive, and all paths are here. The generation stage is artificial and temporary. Its fruit is stainless, pervasive, and constant. Here is the supreme bliss, the completion stage. The Victorious Ones say that it touches the reality of the four bodies. Whatever is the nature of the aggregates, elements, and sense bases, the path of complete purification is also this. Having known it to be pure, has one remained in equanimity? In the center of the dhuti, from the indestructible bindu, does one practice all kinds of clear light? Alternatively, it is also taught as the order of the tantras. By binding space, mind, eyes, and wind, the practitioner of spring sees forms in the dhuti. One knows all things in ten aspects, such as smoke. It is said to be the supreme branch of approach. The manner in which the ten winds enter, abide, and dissolve in the central channel. It is said that the nature of the wind is the recitation of the three vajras. Likewise, different from others, devoid of seeds, filled with various vajras, sequences, and jewels. It is also said to be the order of mantras. Whatever obstructs the life force and causes it to descend into the central channel, the combination of life force and downward force in the six chakras, obstructs the movement of the sun and moon of the six elements. This is the near accomplishment.
Chinese
是为支分。如幻之事物，诸法皆为真实，耶谢任（ཡེ་ཤེས་རིམ་）与扎兰达拉（ཛ་ལནྡྷ་ར་）之，次第最胜，如是出自一些续部。由三印之根器差别，各有次第，最终为大手印。如宝，俱生乐，随己所欲之，十种幻身，即是一切根器者。此乃修持之支分，此复有别，三现尽末亦无垢光明，所取与能取，显现清净者，名为现证菩提，于吉祥密集金刚，及其他，不可思议与秘密之次第，令业风二万一千六百数止息，如是即得不坏大乐，于顶髻最胜处，菩提心坚固，是为自性俱生之作用。此乃大成办之支分，即是所说之吉祥三摩地。所谓金刚波浪，亦即是此。此乃滴漏乐之真对治。此乃吉祥大手印，是为现证自生智慧。此较心性稍明之觉性更为殊胜。此无偏大乐，是续部之义。如今广为人知之实相大手印，乃是最后法轮之经部观修次第。以根器之次第，与密咒相符顺，如是即成众生之明灯。与道果派之三现等相同。与名闻之乐空大手印相似，然则彼者亦多依次第而说。如是彼乃瑜伽士之道。彼后，国王宣说行持。略微遮隐，行持即是，外为阿瓦杜帝（ཨ་ཝ་དྷཱུ་ཏཱི）之行持，有戏论等，乃是方胜之行持，一些大士如是说。有些是极无戏论之布苏库（བྷུ་སུ་ཀུ），无戏论阿瓦杜帝之行持，表号与会供之次第甚多，有戏论者乃是因扎菩提（ཨིནྡྲ་བྷུ་ཏི）所造，以此故说会供轮坛灌顶，如是二者并无相违。此处唯有大手印。所谓极无戏论普贤王如来，所说之义亦是指此。此乃成就者之道，以生起次第，及物之持明，欲成办事业
English
It is a branch of that. In illusory things, all dharmas are true. The stages of Yeshe Rim (ཡེ་ཤེས་རིམ་) and Jalandhara (ཛ་ལནྡྷ་ར་), The supreme order, as it appears in some tantras. From the three mudras, by the distinction of faculties, Each has its own order, and finally the great mudra. Like a jewel, innate bliss, according to one's own desire, The ten kinds of illusory bodies are all faculties. This is a branch of practice, different from that. At the end of the three appearances, there is also immaculate luminosity. Those who appear pure as the object and the subject, Called manifest enlightenment, in glorious Guhyasamaja, And others, inconceivable and secret stages, Stop the karma wind at twenty-one thousand six hundred. In that amount, unchanging, great bliss is attained. At the supreme crown, the bodhicitta is firm. It is the action of innate co-emergence. This is a branch of great accomplishment, That which is spoken of as glorious samadhi. What is called the vajra wave is also this alone. This is the true antidote to dripping bliss. This is the glorious Mahamudra, It is the manifestation of self-born wisdom. This is more excellent than the slightly clear awareness of mind essence. This impartial great bliss is the meaning of the tantras. Nowadays, the widely known reality Mahamudra, Is the meditation sequence of the sutra system of the last wheel. By the order of the faculties, in accordance with the mantra, It becomes like a lamp for all beings. Similar to the three appearances of the Lamdrepas and others. Similar to the famous bliss-emptiness Mahamudra, But that one is also mostly explained according to the stages. Thus, that is the path of the yogis. After that, the king explained the conduct. Slightly concealing, the conduct is, Outwardly, the conduct of the Avadhuti (ཨ་ཝ་དྷཱུ་ཏཱི), With elaboration and so on, it is the conduct of the victorious in all directions, Some great ones say so. Some are extremely non-elaborate Bhusuku (བྷུ་སུ་ཀུ). The conduct of the non-elaborate Avadhuti, There are many kinds of symbols and assembly sequences. The elaborate one was made by Indrabhuti (ཨིནྡྲ་བྷུ་ཏི). Therefore, it is said that the mandala of the assembly is empowered. Thus, these two are not contradictory. In this place, there is only the Mahamudra. What is called extremely non-elaborate Samantabhadra, The meaning of what is said also refers to this. This is the path of the accomplished ones, By the generation stage, and the material vidyadhara, Desiring to accomplish the karma