English
Lo. There are three purposes for seeking: the purpose of understanding the profound meaning of Dharma nature; the purpose of not taking the suffering of samsara seriously; and the purpose of spontaneously accomplishing without seeking results. First, as stated in the third chapter of "Extensive Meaning": What is the nature of Dharma? I should truly realize it. Second, as stated in "Realizing Means and Wisdom": Realizing means and wisdom, The three poisons and suffering cannot harm. Third, as stated in "Thoroughly Understanding True Wisdom": If one thoroughly understands true wisdom, One can abide in the eternal realm of no birth and no death. The definition is: Because one truly understands that the nature of mind is not contrary to the nature of things. As stated in "Extensive Meaning": Because there is no seer and seen, Erecting the lamp of wisdom, One can see all the pure lands in the ten directions. Separating the essence and categories, commonly explaining the object of focus of meaning has three aspects: Establishing the object of focus of meaning through reasoning; Cutting through confusion and obstacles, establishing the object of focus of meaning; Distinguishing categories, establishing the object of focus of meaning. First, establishing through reasoning has three aspects, the object to be measured is: Attachment to the self-nature and general nature of both samsara and nirvana. The reasoning has three aspects: realization and the three purifications, and equality, either two or four. First, as stated in the eleventh chapter of "This Same": Through one cause and the form of letters, Blessing and direct perception, Four kinds of supreme realization, Everything is the great king of perfect enlightenment. Second, as stated in "Purifying and Realizing Vessels, Essences, and Continuums": Vessels, essences, and continuums must all be purified and realized. Third, as stated in "Equality and the Two Superior Equalities." The established tenet through these reasonings is: Truth is non-dual and free from objects of experience. That is to say, the ultimate truth is: The nature of mind is originally spontaneously accomplished with the qualities of body, speech, mind, virtues, and activities, the essence of the realm of reality and wisdom, not falling into any extreme. In the ultimate sense, it is the seven treasures. As stated in "That Same." Its manifestation is the self-appearance in the mandala of vessels, essences, body, and wisdom. In the relative sense, it is equal perfection. As stated in "That Same." Although these expressing words appear in sequence, The meaning expressed abides in equality. O true and supreme noble one
Chinese
如实了悟胜义与世俗无别，如是说道。于此亦云：真实如幻之二相，无我与我所，清净法界乃一相。如是说。第二，过失与障碍：于世间与出世间一切见解之过失与障碍加以辨识，最终于平等性中融合。如是，于广义之第三义中：以其为遍及一切之平等性，故世间与出世间，各自之见解不可胜数。如是说。第三，区分种种名相而执取意义之所缘，有二：名之种种相，与义之种种相。初者，智慧之八聚：以知与所知无二，一切无余于一性中，不杂圆满明空之体。无能见与所见，十方刹土一切皆见，然于何处亦未见，乃眼之胜者。如是，见其义乃智慧眼之见。周遍明朗自知之音声，无听亦能听闻。如是，闻其义乃智慧耳之见。以最初之喜悦而满足之法之香，无需修习亦能觉知之鼻。如是，嗅其义乃智慧鼻之见。无能尝与所尝之尝。如是，体验乃智慧舌之见。真实义之触，触及一切实相而离触。如是，乃智慧身之见。了知种种法界，自知之王乃自显现。如是，证悟大自在乃智慧意之见。是故自执自明，所谓我乃离我之意。如是，一切自显自明乃智慧染污意之见。义与心无分别而明了，自生智慧了知一切。如是，义心无分别而明了乃智慧阿赖耶识之见。义之种种相有二：道之次第之见解有九种，与续部义之见解有九种。初者，具足一切相之大空性见，自知智慧以悲悯观照，以一法印视果位，一切皆明之见，无有阻碍之大
English
It is said that the ultimate truth and the relative truth are inseparable, and that one fully understands the true nature of reality. And in this very text, it is said: "In the two aspects of true illusion, there is no self and no other of self; the pure realm of reality is one aspect." This is what is said. Secondly, mistakes and obscurations: Identifying the mistakes and obscurations of all views, both worldly and transcendent, and ultimately merging them into equality. Furthermore, in the third meaning of the extensive explanation: "Because it is the all-pervading equality, the individual views of the worldly and the transcendent are countless." This is what is said. Thirdly, there are two aspects to distinguishing various categories and focusing on the meaning: categories of names and categories of meanings. The first is the eight aggregates of wisdom: Because there is no duality of knowledge and object of knowledge, all without exception are in the state of oneness, unmixed, completely clear and empty form. Without seeing and being seen, all the realms of the ten directions are seen, yet nothing is seen anywhere, the supreme of eyes. Thus, seeing the meaning is the view of the wisdom eye. The sound of pervasive clarity and self-awareness, hearing without hearing. Thus, hearing the meaning is the view of the wisdom ear. The fragrance of the Dharma that satisfies with initial joy, the nose that perceives without meditation. Thus, smelling the meaning is the view of the wisdom nose. Experiencing without the act of experiencing and the object of experiencing. Thus, experiencing is the view of the wisdom tongue. The touch of true meaning, touching all realities and being free from touch. Thus, it is the view of the wisdom body. Knowing all the various realms of phenomena, the self-aware king is self-manifest. Thus, realizing the great self is the view of the wisdom mind. Therefore, self-grasping is self-illuminating, the mind that is called self is free from self. Thus, all self-appearance and self-illumination is the view of the wisdom afflicted mind. Meaning and mind are clear without conceptualization, self-born wisdom knows all. Thus, meaning and mind are clear without conceptualization is the view of the wisdom alaya. There are two categories of meaning: nine types of views in the stages of the path, and nine types of views in the meaning of the tantras. The first is: Seeing the great emptiness that possesses all aspects, self-aware wisdom sees with compassion, viewing the one mudra as the fruit, the view that everything is clear, the great assembly without interruption,
Chinese
自性不动摇， 智慧全知九种见， 如是说。关于续部意义的九种见解是： 广释中说， “誓言，誓言，名为， 非在他处存在， 自己的见解即是誓言。” 因此，要了悟誓言所守护和守护者无二无别。 “行持与不行持， 以无行持之方式， 对一切无碍地行持。” 因此，要了悟所行和行者无二无别。 “四种事业与唯一， 亦定于大明点之自性中。” 因此，要了悟四种事业的体性无二无别。 “供养之庄严与受用一切， 自明菩提大心， 无有奉献而令一切欢喜。” 因此，要了悟供养、供养物和供养者无二无别。 “宫殿与坛城， 以及众多忿怒尊之集会散布， 乃是心之大幻化。 因此，于遍知觉性之自性中。” 因此，要了悟坛城为自明。 “诸法无余一切， 五根不求任运成， 十八自明幻化显。” 因此，要了悟五根为自明觉性的幻化。 “唉玛，无修大修， 大修即是大智慧。” 因此，要了悟四种修持为自明。 “禅定见解之差别一切， 自明显现如水泡， 以如虚空般之自性。” 因此，要了悟禅定如水泡或虚空。 “咒语与手印乃心性之故， 如谷响水月般作观。” 因此，要知道咒语和手印如水月或谷响。 顺便说一下，不证悟的因缘有两种： 将佛土见为恶趣之过患是， 从八种分类中说：“若无如实证悟之自明智慧， 则亦将善逝净土见为恶趣处。” 如是说。即使行持善业也无法从轮回中解脱的过患是：“若不以方便善巧摄持， 即使行持道之善，行持次第， 亦不得无生无死之地。” 如是说。证悟的功德有三种： 将恶趣之处也见为佛土的功德是：“以证悟胜乘平等之义故， 亦将恶趣之处见为善逝净土。” 如是说。
English
The nature is unwavering. The nine views of omniscient wisdom. Thus it is said. The nine views of the meaning of the tantra are: In the extensive explanation, it says, "The term 'samaya, samaya' does not exist elsewhere; one's own view is the samaya." Therefore, one realizes that the samaya, what is to be protected, and the protector are inseparable. "Acting and not acting, in the manner of not acting, one acts without obstruction in all." Therefore, one realizes that what is acted upon and the actor are inseparable. "The four actions and the one, are also certain within the nature of the great bindu." Therefore, one realizes that the essence of the four activities is inseparable. "All the ornaments of offerings and enjoyments, the great self-aware bodhicitta, pleases all without offering." Therefore, one realizes that the offering, what is offered, and the offerer are inseparable. "The celestial mansion and the mandala, and the many gatherings and dispersals of wrathful deities, are the great magical displays of the mind. Therefore, in the state of omniscient awareness." Therefore, one realizes the mandala as self-awareness. "All phenomena, without exception, are spontaneously perfect without seeking the five powers. The eighteen are the magical displays of self-awareness." Therefore, one realizes the powers as the magical displays of self-awareness. "Emaho! No practice, great practice! Great practice is great wisdom!" Therefore, one realizes the four approaches and accomplishments as self-awareness. "All the distinctions of samadhi views, self-aware appearances like bubbles, with a nature like the sky." Therefore, one realizes samadhi as like bubbles or the sky. "Mantra and mudra are for the sake of mind itself, and are viewed as like echoes and reflections of the moon in water." Therefore, one should know that mantra and mudra are like reflections of the moon in water or echoes. Incidentally, there are two causes of non-realization: The fault of seeing the Buddha-field as a place of suffering is, from the division of the eight
Chinese
不为烦恼所束缚，正如这部书的第十九品所说：如果完全确定于无上乘，那么无论如何运用烦恼，都会变成善行等资粮，圆满戒律的誓言。如此等等。不退转轮回并获得佛果的功德，如广论中所说：殊胜成就的精华，就像摩羯鱼的印记一样，开始时明白意义，最终也不会空虚，所行之处皆不可估量。如此等等。这些在第三品、第五品、第八品、第十一品、第十二品、第十三品中都有阐述。第二，关于行持，也有四点：必要是，遣除他障，清净业障，消除习气；所求是，圆满资粮，提升见修行。定义是，为了使身语意三门有意义地行持。本体是，共同宣说执持对境，分为两种：方便道苦行之行持，解脱道谨慎之行持。第一种，如广论第三品所说：为了遣除众生的分别念，主要应接受药物。如此等等。第二种，解脱道有两种：顿悟之行持，如广论第三品所说：瑜伽士的大行持，对一切众生都无分别地行持。如此等等。渐悟之行持有七种：信勤之行持，与智慧相应的行持，与方便相应的行持，单一的行持，有戏论的行持，会众的行持，持明的行持。第一种，如道次第中所说：为了行持闻思修十法，应特别努力。以及小道中所说：为了他人，通过各自的瑜伽，做什么有意义的事呢，更何况最初的十法，应向他人展示并引导。如此等等。第二种，如广论第二十三品所说：因为无事可做，所以做无所事事之事，不住于住处而行持。如此等等。第三种，如第三品所说：行持方便的彼岸，不浪费慈悲。如此等等。第四种，安住于单一的行持。如此等等。第五种，如这部书中所说：一切肢体、感官、意识，应知皆为成熟的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。应观想为圆满的坛城。如此等等。以及道次第中所说：应学习行持本尊和本母。如此等等。第六