Chinese
饶巴说，如《眼灯》中所说：“您的究竟圆满皆是光明，是伟大方便乘的根本处。” 如此宣说。又问，如果现量是宗派，那么以什么作为理由呢？从兼破兼立的角度来说，可以作为理由。例如，如果一个恶人的妻子生了一个儿子，即使这个儿子对仇敌和亲友没有任何利益或损害，父母的仇敌也会不高兴，亲友会高兴。同样，通过现量来认识，可以同时消除无差别的执着，同时成立远离行境，因此，从这个角度来说，既可以作为理由，也可以作为宗派，诸位上师如此宣说。又，第三品中出现了四种证悟、三种清净和等性之理由。这里也出现了四种证悟、清净和等性的理由，是否重复呢？没有过失。第三品是为初学者确定轮回之法的基础的理由，而这里是积累资粮的前行，因此没有重复的过失，如此宣说。清净与等性之理由。如第三品中以四种证悟和清净等性之理由所确定的一样，外器世界由五大组成，内情众生由五蕴组成，以及它们的相续由八识组成，这些从原始以来，五大清净为五部佛母，五蕴清净为五部佛父，八识清净为五种智慧，通过理由来观察，从而证悟。此外，就两种等性而言，为了与经部相符，共同的两种等性是：显现即能起作用的真实世俗，以及显现也无法起作用的虚假世俗，两者都只是显现，但在真实上是空性的，是相同的。断除戏论的差别法性，以及断除一切戏论的非法性，两者都只是戏论止息的空性，是相同的。特殊的两种等性是：根据玛哈瑜伽的观点，不清净的显现迷乱的世俗，以及清净的显现本真的世俗，两者都具有自性和不共性。在证悟本来清净时，身
English
Rapa said, as it is said in "Eye Lamp": "Your ultimate perfection is all light, the fundamental place of the great means vehicle." Thus it is said. Furthermore, if direct perception is a tenet, then what serves as the reason? It serves as the reason from the aspect of simultaneously refuting and establishing. For example, if a wicked person's wife gives birth to a son, even if that son does not benefit or harm enemies or friends, the parents' enemies will be displeased, and the friends will be pleased. Similarly, by realizing through direct perception, one simultaneously eliminates the attachment of non-differentiation and simultaneously establishes being separate from the field of activity. Therefore, from that aspect, it serves as both reason and tenet, the lamas say. Also, in the third chapter, there appeared the four realizations, the three purities, and the reason of equality. Here also, the reason of the four realizations, purity, and equality appears, so is it a repetition? There is no fault. The third chapter is the reason for establishing the basis of cyclic existence for beginners, while here it is the preliminary for accumulating merit, so there is no fault of repetition, it is said. The reason of purity and equality. Just as in the third chapter, it was established by the four realizations and the reason of purity and equality, the outer container world is composed of the five elements, the inner sentient beings are composed of the five aggregates, and their continuum is composed of the eight consciousnesses. From the very beginning, the five elements are pure as the five mothers of the families, the five aggregates are pure as the five fathers of the families, and the eight consciousnesses are pure as the five wisdoms. Through examining with reason, one realizes that. Furthermore, in terms of the two equalities, in order to be in accordance with the Sutra school, the two common equalities are: the valid conventional truth that can function merely by appearing, and the false conventional truth that is empty of being able to function even by appearing. Both are equal in that they are merely appearances but empty of true reality. The definitive ultimate truth that cuts off proliferation in one aspect, and the non-definitive ultimate truth that cuts off all proliferation, both are equal in that they are merely emptiness where proliferation ceases. The two additional equalities are: according to the Mahayoga system, the impure conventional truth of mistaken appearance, and the pure conventional truth of divine appearance, both have their own nature and are unique. When the originally pure is realized, the body
Chinese
我在智慧的坛城中平等，有相的胜义无遮的空性和无相的胜义非遮的空性，这两者都自然成就为七宝的自性而平等。这样，以清净平等的理证，虽然世俗谛不净的业的显现不会仅仅在迷惑的表面上欺骗，但由于确定了其性不成立，即使解脱了执着二谛异体的执着，如果以向外看的意识将一切法执持为平等性，那也是迷惑的意识。因此，所量之身和智慧的坛城，行境完全清净，在普贤王如来的状态中，能量的意识自性解脱，身语意三的活动从不间断的角度来说是福德资粮，从不执著的角度来说是智慧资粮，这样成为两大资粮，是了知因的体性见解，而使之在意义上修持，是缘起进入的体性，由禅定的引导，所以称为“那那”。这是对在其他地方寻找宗派和果的执着的否定。正直地说，无论从四个时间和十个方向的哪个地方，以道路的努力去寻找，也不会找到自己心性之外的果，即圆满正等觉佛。为什么呢？因为自己的心性就是圆满正等觉佛，因为没有其他的佛。那么，修行道路没有必要吗？如果说自己的心性是佛，就像是那样，为了显现它，才有名为修行道路的说法。不要在除此之外寻找一个更好的佛的果。第二个总义是缘起进入的体性，禅定有二：成就的基础圆满和成就的方法圆满。第一者有三：计数。第一，成就者圆满。正直地说，所谓的五支咒，是指具有殊胜九本尊的禅定的瑜伽士，没有违犯根本和支分的誓言，并且具有前面所说的饮食等五种资具，同样，是圆满了如是性禅定等五种仪轨的瑜伽士。
English
I am equal in the mandala of wisdom. Both the emptiness of the affirmative negation of the relative truth with characteristics and the emptiness of the non-affirmative negation of the relative truth without characteristics are equally spontaneously accomplished as the essence of the seven treasures. Thus, although the appearance of impure karma, which is the conventional truth, does not deceive merely on the surface of delusion due to the logic of purity and equality, the attachment to holding the two truths as distinct is liberated because it is determined that its nature is not established. However, even if one holds all phenomena as equality with a mind that sees outward, it is still a deluded mind. Therefore, the object to be measured, the body and the mandala of wisdom, the realm of experience, are completely pure. In the state of Samantabhadra, the measuring mind is liberated into its own essence. From the perspective of the uninterrupted activity of body, speech, and mind, it is the accumulation of merit, and from the perspective of non-fixation, it is the accumulation of wisdom. Thus, becoming the two great accumulations is the view of the characteristic of knowing the cause. To practice it in meaning is the characteristic of entering through conditions, led by meditation, hence it is called "Nana." This is the negation of clinging to seeking tenets and fruits elsewhere. To be upright, no matter from which place of the four times and ten directions one seeks with the effort of the path, one will not find a fruit other than one's own mind, which is called the perfectly complete Buddha. Why is that? Because one's own mind is the perfectly complete Buddha, because there is no other Buddha. Then, is it not necessary to travel the path? If one says that one's own mind is Buddha, just as it is, the term "traveling the path" is used to manifest it. Do not seek a better fruit of Buddha other than that. The second general meaning is the characteristic of entering through conditions. There are two aspects to meditation: the perfection of the basis of accomplishment and the perfection of the means of accomplishment. The first has three aspects: enumeration. First, the accomplisher is perfect. To be upright, the so-called five branches of mantra refer to the yogi who possesses the meditation of the nine supreme deities, who has not violated the root and branch vows, and who possesses the five implements such as food and drink mentioned earlier. Similarly, it is the yogi who knows completely the five rituals such as the meditation of suchness.
Chinese
第五组有七十男女，第三组有四十六男女，第一组有十八的集会坛城，如果进行集会修持，必定会成就。什么呢？殊胜的意念，暂时会成就四种持明者的果位，最终会成就佛果。共同宣说处所和用具，自主自在无有障碍的处所，具备外内中间三种，以及迫切需要的受用，成倍地积累，饮食和遣除违缘以及修持物品等等，圆满地积累，并且具备随意享用的财物，修持的誓言不衰减，具备与见修行和禅定相关的智慧，男女瑜伽士集会。首先，按照承诺和立誓，确定是哪个组，本尊的数量和修持的时间。不懒惰和懈怠，以心中没有怀疑的方式进行修持，并且按照仪轨进行实修，那么无论修持哪个组的集会坛城，无论是第一、第三还是第五组，暂时会成就共同的成就，最终会成就一切殊胜的成就。什么呢？身语意功德事业五种或二十五种无二无别的金刚秘密殊胜，会获得一切佛的殊胜意念，远离一和多。那么，集会修持的方法，第五品和第九品，以及这三者都出现是重复吗？没有过失。第五品是修持的因和共同的修持。第九品是成就的时间和获得的方式。这是以五种圆满作为修持的基础，以四种亲近修持作为仪轨的扶正，因为是真实宣说修持方法，所以不是重复。宣说了修持时间的圆满。正直。关于修持时间的日数，第九品中说：日子是三十六个，等等。日期是初八等等。此外，时间是进入吉祥的星宿时辰。如《总集续》第一品中所说的那样去做。对此，有些人说：如续部中所说的那样宣说。因此，这不是续部
English
The fifth group has seventy men and women, the third group has forty-six men and women, and the first group has eighteen. If the mandala of the assembly is practiced, it will definitely be accomplished. What is it? The excellent intention will temporarily accomplish the position of the four Vidyadharas, and ultimately the Buddhahood will be accomplished. The place and utensils are commonly shown as the place of self-mastery and unobstructed, with the three outer, inner, and intermediate, and the enjoyment of the near need is accumulated in multiples. Food and drink, dispelling obstacles, and practice items, etc., are fully accumulated, and have the wealth to enjoy as you please, and the vows of practice are not diminished. With the wisdom related to view, practice, and samadhi, the male and female yogis gather. First of all, according to the promise and vow, determine which group, the number of deities and the time of practice. Without laziness and slackness, practice in a way that there is no doubt in the mind, and practice according to the ritual, then no matter which group of assembly mandala is practiced, whether it is the first, third, or fifth group, the common achievements will be achieved temporarily, and all the supreme achievements will be achieved ultimately. What is it? The five or twenty-five kinds of body, speech, mind, merit, and action are inseparable, and the Vajra secret supreme will obtain the supreme intention of all Buddhas, away from one and many. So, is the method of assembly practice, the fifth and ninth chapters, and the appearance of these three are repeated? There is no fault. The fifth chapter is the cause of practice and the common practice. The ninth chapter is the time of accomplishment and the way to obtain it. This is based on the five perfections as the basis for practice, and the four close practices are used to correct the ritual, because it is the real statement of the practice method, so it is not repeated. The perfection of the practice time is declared. Upright. Regarding the number of days of practice time, it is said in the ninth chapter: The days are thirty-six, and so on. The date is the eighth day of the new moon, and so on. In addition, the time is to enter the auspicious constellation hour. As it is said in the first chapter of the Tantra General Collection, it should be done. Some people say about this: As stated in the Tantra, it is said. Therefore, this is not a Tantra
Chinese
如果有人问，这样说就像把续部当成分支一样，会不会犯续部颠倒的过失呢？没有过失。因为会供的时间已经在自己的第九品中讲完了。时间和日期等等，都参考了《昆都》等其他续部中明确说明的内容，所以这不会变成不是续部。像这样的情况，在新旧密咒的众多续部中都很常见。如果还不明白，那么《圣者集经》也会变成不是如来所说，因为其中说“这些是从无明中产生的，如来所说”，这是因为参考了其他如来的教言，这就像是把头和尾颠倒了一样。第二，成就的方法圆满分为两种：寂静的会供成就和忿怒的会供成就。第一种又分为两种：简要地说明念诵、近修、成就四种。正直地说，关于这一点有三种说法。如果从道时的念诵、近修四支的角度来说，那么大空性和普贤光明定这两种是念诵支，单印和有戏论是近修支，用五种物品进行会供是成就，那时证得阿黎嘎黎是大的成就，这是按照次第渐进的道路。成就时的念诵、近修四支是：与供品支相关联的是念诵，成就多少天的日数的一半以上，用白色光芒外放的定来净化容器是近修，除了最后一天之外的一半时间，用红色光芒放射和收摄的定来净化精华是成就，最后一天用蓝色光芒收摄的定来净化相续是大的成就，这是无间断道路会供成就的角度。结合时的念诵、近修四支是：具相的明妃洗三次澡，佩戴三种装饰，宣说三种法，然后安住于准备状态，这是念诵支。以空密加持结合的表示来劝请，用八种或六十四种欲论来增广安乐是近修。用四印嬉戏是成就。用日月金刚舌