English
Now, let's practice. How to practice? Generally, it is explained through the overall commentary on the tantra, explained through the practice methods of the tantra, explained through the oral instructions of the tantra, and explained by the tantra itself about itself. There are four ways of explanation. Here, these four ways of explanation are combined with the occasion, and explained according to what is needed. This is the explanation method of the extensive commentary, as Niu Dun Qiao Ji Seng Ge said. To practice one chapter from this tantra, which chapter to practice? Practice the fifth chapter. In what way to practice? Practice by summarizing it into three characteristics. To practice a four-line verse, which one to practice? Practice the teaching on the mandala of Samadhi in the sixth chapter, "Wisdom in the four directions, center... Great conduct." How to practice? Practice according to the explanation method of the sudden path. To practice one word, which one to practice? Practice from the summary in the third chapter, "Emptiness, selflessness, direct perception, self-awareness, mind." How to practice? As explained in the extensive commentary, it is determined by the reasons of the four realizations, three purities, and two equalities. To practice one letter, which one to practice? Practice the letter "A." How to practice? Practice in the way of training the mind with the letter "A" in the fourth chapter. In addition, for this tantra, there are three ways of explanation: explaining from the tip like an arrow, explaining from the waist like a spear, and explaining from the hilt like a sword. Explaining from the tip means that in the first chapter, when explaining the name, all dharmas are summarized into the three aspects of base, path, and fruit for explanation. Explaining from the waist means that in the fifth chapter, all dharmas are summarized into three characteristics for explanation. Explaining from the hilt means that in the last chapter, all dharmas are summarized into four appearances for explanation. Therefore, when explaining the fifth chapter, if viewed from the perspective of determining the collection of dharma categories, for people of superior faculties, the collection of dharma categories mainly shows the path among the three of base, path, and fruit, and the fruit is also
Chinese
仅仅是展示。在道路上，方法道和解脱道两者都展示。在三种特征中，因缘进入的特征，禅定是主要展示的。在次第和顿悟两种中，展示次第。在四种显现中，道显现是主要的，并且也稍微展示了基础和结果。在中等的五法聚中，展示了续部的意义。而且，为了完全了解续部的意义，在十种事物中，展示了禅定和修法。如果将十种事物视为百种事物的自性，那么顺便也稍微展示了见、行、坛城和事业。在最后的十法聚中，自性见、象征的例子、交错的界限、投射和收摄、混乱是主要展示的。此外，通过三种共同的引导来展示。像这样展示的第五品，如果像老虎跳跃一样用分别的词语来解释，那么用三种意义的约束来展示：讲述所说的话作为历史，展示品的正文，以及展示品的名称。首先，讲述所说的话作为历史：从“那时文字……”到“特意讲述”。那里有这样的话。从“那时”开始，第四品中展示了对文字进行修习的禅定，因此，第五品中展示了修持父尊母尊双运的禅定，因此从“文字轮的云彩排列”开始，从文字的念珠，语的轮，多少的程度，像云彩一样排列的力量中，特意讲述了这个幻化显现。因此，幻象象征着神母，幻化象征着神父，即父尊母尊无二的神的坛城，以及业和三种成就等等的显现，这些由眷属们特意讲述。第二，展示品的正文分为两部分：正文本身和所说之功德。首先，正文本身有十一个意义：成就菩提之因，见，修习的目的，修习的方法，那本身在一切中自显现，从中修习坛城的轮，那本身因本初清净而远离取舍，学习向其提问，展示共同的成就，简要展示殊胜的成就，以及详细展示殊胜的成就。首先，成就菩提
English
Merely showing. On the path, both the method path and the liberation path are shown. Among the three characteristics, the characteristic of entering into conditions, samadhi is shown as the main one. Among the gradual and sudden, the gradual is shown. Among the four appearances, the path appearance is the main one, and the ground and result are also shown slightly. In the middle five aggregates of Dharma, the meaning of the tantra is shown. Moreover, in order to fully understand the meaning of the tantra, among the ten things, samadhi and the method of accomplishment are shown. If the ten things are regarded as the nature of a hundred things, then incidentally, view, conduct, mandala, and activity are also shown slightly. In the final ten aggregates of Dharma, the view of self-nature, symbolic examples, intersecting boundaries, projection and collection, and confusion are mainly shown. Furthermore, it is shown through three common guides. This fifth chapter, which shows in this way, if explained with differentiating words like a tiger leaping, then it is shown with three meaning constraints: telling the spoken words as history, showing the text of the chapter, and showing the name of the chapter. First, telling the spoken words as history: from "Then the letters..." to "Specifically stated." There are such words there. Starting from "Then," in the fourth chapter, the samadhi of practicing the letters is shown, therefore, in the fifth chapter, the samadhi of accomplishing the union of the father and mother is shown, therefore, starting from "From the arrangement of the clouds of the letter wheel," from the power of arranging the rosary of letters, the wheel of speech, the amount of quantity, like clouds, this illusory manifestation is specifically stated. Therefore, illusion symbolizes the goddess, and manifestation symbolizes the god, that is, the mandala of the deity in which the father and mother are inseparable, and the appearances of karma and the three accomplishments, etc., are specifically stated by the retinue. Second, showing the text of the chapter is divided into two parts: the text itself and the qualities of what is said. First, the text itself has eleven meanings: the cause of achieving enlightenment, the view, the purpose of meditation, the method of meditation, that itself appearing as self in everything, from that meditating on the wheel of the mandala, that itself being free from acceptance and rejection due to primordial purity, learning to ask questions about it, showing common accomplishments, briefly showing supreme accomplishments, and showing supreme accomplishments in detail. First, achieving enlightenment
Chinese
解释原因如下：供养上师，努力修行，否则毫无意义，终将毁灭。正如经文所说：供养上师，努力修行，证悟显明。正如《口诀道次第》所说：上师如宝藏充盈的河流，精通守护、因果和事业，持有八种口诀的温暖。因此，对于具备这八种上师特性的金刚上师，要以身语意三门恭敬，以三种令师欢喜的方式供养，依次获得深奥的加持。通过精进修持，使三门相续得到彻底的净化，从而证悟无二无别的见地。并且，现证如是性、普光明和因之三摩地。如经文所说：不毁坏誓言、咒语和手印，通晓并具备资具。因此，不舍弃无上等五根本誓言，以及不舍弃、不抛弃等十支分誓言，不毁坏这些誓言。不混淆因之根本咒，生起缘起咒，念诵事业咒这三种，或者咒语的五支分。通晓誓言手印、事业手印、法手印和身大手印这四种手印。在寂静的住所，具备饮食资具、装饰和衣物、歌词音声、舞蹈聚会等四种资具。如经文所说：具备这些就能成就，因此能够成就菩提。如经文所说：不具备这些，即使修行也毫无意义，来世也将堕入三恶道而毁灭。因此，必须圆满具备这些资具。如是说。这也是修积福慧资粮的一种方式，可以与《道次第》第七品中修积无障碍道之资粮相结合。第二，关于见地，分为两个方面：劝诫证悟和见地的体性。第一，劝诫证悟：无论谁不了解无相，都要明白。经文说：无论谁，指的是那些根器低下，没有得到上师口诀的瑜伽士，他们不了解无相。也就是说，不了解心性无所缘的道理。是有相执着之人。因此，他们不了解法界。
English
The reason for explaining the cause is as follows: Offerings to the Guru, diligent practice, otherwise it is meaningless and will eventually be destroyed. As the scripture says: Offering to the Guru, diligent practice, realization becomes clear. As the 'Oral Instruction Lamrim' says: The Guru is like a river full of treasures, proficient in guarding, cause and effect, and activities, holding the warmth of eight oral instructions. Therefore, for the Vajra Guru who possesses these eight qualities of a Guru, one should offer with the three doors of body, speech, and mind in reverence, pleasing the Guru in three ways, and receive the profound empowerments in sequence. Through diligent practice, the three streams of body, speech, and mind are thoroughly purified, thereby realizing the view of non-duality. Furthermore, directly realize the Suchness, the Primordial Luminosity, and the Samadhi of Cause. As the scripture says: Do not break the vows, mantras, and mudras, know and possess the necessary resources. Therefore, do not abandon the five root vows such as not abandoning the Unsurpassed, and do not break the vows of the ten branches such as not abandoning and not discarding. Do not confuse the root mantra of the cause, generate the mantra of dependent arising, and recite the mantra of activity, these three, or the five branches of mantra. Understand the mudra of vows, the mudra of activity, the mudra of Dharma, and the four mudras of the Great Seal of the Body. In a secluded dwelling, possess the four resources of food and drink, ornaments and clothing, song lyrics and sound, and dance gatherings. As the scripture says: With these, one will achieve, therefore one can achieve Bodhi. As the scripture says: Without these, even if one practices, it is meaningless, and in the next life, one will fall into the three lower realms and be destroyed. Therefore, one must fully possess these resources. Thus it is said. This is also a way to accumulate merit and wisdom, which can be combined with the accumulation of the path without obstacles in the seventh chapter of the 'Lamrim'. Second, regarding the view, there are two aspects: exhortation to realization and the nature of the view. First, exhortation to realization: Whoever does not understand the signless, must understand. The scripture says: Whoever, refers to those yogis who are of inferior capacity and have not received the oral instructions of the Guru, they do not understand the signless. That is, they do not understand the meaning of the mind's nature being without any object of focus. They are those who cling to signs. Therefore, they do not understand the realm of Dharma.
Chinese
因此，专注于此，即专注于心，也无法了解法性平等性，即无为之界。因此，“有与无”表示，因为不了解法界，六道众生各自执着的实有，如外道所执着的常、一、自在、乐，声闻所执着的微尘和识，缘觉所执着的执着之识为刹那，唯识宗所执着的心为自证自明之体验二者的识，都视为实有。如果像第三品中以理证确立的那样陈述，因为自性为空，所以事物和所有代表事物的事物都会消融于无有空性中。通过消融，证悟无所缘之识。因此，外道断见派，认为前后世完全不存在，只是一些经文的片面之词，一切皆非有，甚至连非有也不是。中观派认为智慧的相续断灭，远离边际的空性中，境完全不成立，因此认为执着的智慧也不存在。总之，所有执着于无有空性一边的人，因为依赖于事物，所以心的自性会消融于空性智慧之中。因此，教导说心本身在有和无的任何地方都没有执着，要了解这一点。第二，揭示见解的自性，即“无根……”是所有方便手印的根源。在那里，“无根的心性”表示，没有依赖的根基和产生的根源的心性，即自生智慧，其自性在任何地方都不成立，既非男，亦非女，亦非双性人，没有特征，没有种姓血统，没有颜色，没有形状，不在任何处所，什么也不是。从特征的角度来说，不是成立为男或女，也不是成立为双性人。没有特征，也不是成立为像鸡蛋一样的无相。从种姓的角度来说，不是成立为婆罗门等五种姓，也不是六道轮回。从形色的角度来说，不是成立为五种颜色或二十五种颜色等。形状上，也不是成立为息增怀诛等。从处所的角度来说，也不是成立为有依或无依两种。总之，不是成立为有和无的任何一边，是远离戏论的。如是法性界智慧。