English
The rank and file are definite. Mandala refers to the establishment from both the main deity and the retinue, having a center and surroundings, hence it is called mandala. The rank and file are indefinite. Furthermore, although the lineage changes, the wisdom does not change, therefore, what does not change from the wisdom of emptiness is the cluster, and what changes in both lineage and wisdom is considered the mandala. Its meaning is that during the emanation of the body, the central main deity is performed by Vairochana, and during the emanation of speech, the central main deity is performed by Amitabha, etc., which is the change of lineage. No matter how the lineage changes, the mind of the central main deity is the wisdom of emptiness, etc., which is called the lineage changes but the wisdom does not change. If the central main deity is performed by Vairochana, then his mind is like mirror-like wisdom, etc., and if the central main deity is performed by Amitabha, then his mind is the wisdom of individual self-awareness, etc., which is called the lineage and wisdom both change. Therefore, during the emanation of mind, just as the main deity of all the clusters of one, three, and five deities is the Vajra family, so too, during the emanation of body, the main deity of all the clusters of one, three, and five deities is also the Tathagata family, etc., which is also considered. Secondly, the difference of the practicing yogi is that the deity and the yogi are visualized face to face as a cluster, and the yogi, whether male or female, visualizes the deity's mandala in the generation and completion stages as a mandala. Alternatively, visualizing the deity in union with his consort is a cluster, and the deity and consort are not necessarily in union is a mandala, or that practicing through male and female union is a cluster, and that it is possible to practice as a single male or female is a mandala, which is also considered. Gyaltsa Shakya Dorje said that the number of both deities and yogis is definite is a cluster, and the number of deities is definite but the number of yogis is indefinite is a mandala. Dampa Shakya Gyal said that the increase or non-increase of their respective retinues is a mandala, and the increase of their respective retinues is a cluster. Nyiphukpa said that the complete five families are a mandala, and the indefinite is a cluster. So the cluster is a feast gathering
Chinese
那么，这些是有漏洞还是没有漏洞？是可逆的还是不可逆的呢？一般来说，关于有无漏洞和可逆性有四种情况。其中，既有漏洞又可逆的道路有四种：大空性，如幻的慈悲，一法印，有戏论的法印。如《道次第》所说：“因此，四道皆有退转与漏洞。”这很明显。有漏洞而不可逆的道路是积资聚。既没有漏洞也不可逆的道路是四种持明。没有漏洞但可逆的道路是小乘的最终果位，即无漏的阿罗汉，以及进入密咒乘后安住于资粮道和加行道的行者。然而，所有这些可逆的情况并不普遍涵盖轮回。有些人认为，在烦恼意未转化为平等性智慧之前，都应被视为可逆的道路。正如所说：“若未得八地，则为下乘所毁。”如果有人这样说，那么这段引文是说，未净七地的菩萨，如果菩提心退失，则有堕入下乘的危险，而不是说这条道路会退回轮回。此外，在有漏洞的状态下，能否见到法性自身的体性呢？不能见到，因为无漏的状态已经见到了。漏洞的止息与见到法性自相是同时的。那么，那些说通过有漏洞的禅定可以见到法性之义的引文，指的是见到总相，而不是见到自相。正如《经义总摄》所说：“彼等乃有漏之禅定，不见离二元之境。”这很明显。还有人说，《释论》中“第三，于二谛自相中，初见，未得无二之忍”的引文，被认为是于有漏状态中见到法性自相的引文，但实际上是未见的引文，因为“初见”一词已经很清楚地表明了这一点。如果说这就是见到自相的引文，那么，见到墙后的人的头，也应推论为见到了那个人的自相。承认这个论点。这个推论是有效的。但不能这样认为，因为没有见到那个人的衣服、身体的形状、肉体的特征和说话的方式。
English
So, are these with outflows or without outflows? Are they reversible or irreversible? Generally, there are four possibilities regarding the presence or absence of outflows and reversibility. Among them, the paths that have both outflows and are reversible are four: great emptiness, compassion like illusion, one mudra, and the mudra with elaboration. As it is said in the Lamrim, "Therefore, the four paths have both reversion and outflows." This is obvious. The path that has outflows but is irreversible is the accumulation of merit. The path that has neither outflows nor is reversible is the four vidyadharas. The path that is without outflows but reversible is the ultimate result of the Lesser Vehicle, which is the Arhat without outflows, and the one who, having entered the Mantra Vehicle, abides on the path of accumulation and application. However, all these reversible situations do not universally encompass samsara. Some say that as long as the afflicted mind has not been transformed into the wisdom of equality, it should be considered a reversible path. As it is said, "As long as the eighth ground is not attained, one is destroyed by the inferior vehicle." If someone says this, then that quote refers to the danger of a Bodhisattva on the impure seventh ground falling into the inferior vehicle if their bodhicitta is lost, and it is not a quote about the path reverting to samsara. Furthermore, in a state with outflows, does one see the nature of reality's own essence or not? One does not see the nature of reality's own essence in a state with outflows, because the state without outflows has already seen it. The cessation of outflows and the seeing of the self-essence of reality are simultaneous. Then, those quotes that say that the meaning of reality is seen through meditation with outflows refer to seeing the general aspect, not to seeing the self-essence. As it is said in the Summary of Sutra Meanings, "Those are meditations with outflows; they do not see the non-dual, objectless state." This is obvious. Others say that the quote in the Explanation of Occasions, "Third, in the self-essence of the two truths, the beginning is seen, but the non-dual forbearance is not attained," is considered a quote about seeing the self-essence of reality in a state with outflows, but it is actually a quote about not seeing, because the phrase "the beginning is seen" clearly indicates this. If you say that this is a quote about seeing the self-essence, then it should follow that seeing the head of a person behind a wall also implies seeing that person's self-essence. The sign is accepted. The pervasion is established by valid cognition. But this cannot be accepted, because one does not see that person's clothes, the shape of their body, the characteristics of their flesh, and the way they speak.
Chinese
任何大小的智慧等都没有见到，这通过量是清楚的。此外，上下的道在法性上是否有显明与不显明的差别？如果存在，那么就会导致在有漏中见到法性和相。如果承认，那么相关的经文会阐明。如果没有显明与不显明，那么《道次第》中说：“显明的差别逐渐行进。”如果这样说，对此，གཙང་བ་བྱི་སྟོན་说：没有显明与不显明，因为法性是其自身的特征。存在时间长短的差别，因为在上上的道中行进时，稳定性会越来越强。རྗེ་དྲི་ངས་པ་ཉེའུ་སྟོན་说：道的差别在于显明与不显明。བླ་མ་རྒྱ་གབ་གོང་བ་说：显明与不显明以及时间长短两者都存在，前者在《道次第》中说：“显明的差别逐渐行进。”这很明显。后者在《总经》第十五品中说：“刹那、瞬间、片刻、紧接着、半个时辰、一个时辰等。”这很清楚。虽然这样说，但这些观点没有区分见和禅定，见到法性总相是见的总义，见到自相是见的自相，这样在见的层面上没有显明与不显明以及时间长短，而那些存在这些差别的经文，是关于见到意义后修习的禅定中显明与不显明以及时间长短的经文。那么，这会导致玛哈瑜伽的见和修是不同的，因为见没有显明与不显明以及时间长短，而修有这些差别。如果这样说，那么这会导致道和果是不同的，因为所要获得的果和能获得的道是不同的。通过量成立这个论点，周遍是相同的。如果承认，那么这是大秘密的决定，果已经变成了道，这样说就很清楚了。第三大成就分为两种：运用五种物品的方法和运用五种物品的成就。第一，展示运用五种物品的方法分为两种：运用第四种物品的方法和运用第五种物品的方法。第一，运用第四种物品的方法是：衣服装饰等，使坛城喜悦。那里有这样的话：衣服装饰饮食歌和词。这样，飘动着
English
Any size of wisdom, etc., is not seen, which is clear through valid cognition. Furthermore, are there differences in clarity and non-clarity of Dharmata in the higher and lower paths? If there are, then it would follow that Dharmata and characteristics are seen in the contaminated. If you accept that, then the relevant scriptures will clarify it. If there is no clarity or non-clarity, then the Lamrim says, "The distinctions of clarity proceed gradually." If you say that, then Gtsangba Byi-ston says, "There is no clarity or non-clarity, because Dharmata is its own characteristic. There are differences in the length of time, because as one progresses on the higher and higher paths, stability becomes stronger and stronger." Je Dring-ngespa Nyew-ton says, "The difference in the path is clarity and non-clarity." Lama Gyagab Gongba says, "There are both clarity and non-clarity and length of time. The former is evident in the Lamrim, which says, 'The distinctions of clarity proceed gradually.' The latter is clear in the fifteenth chapter of the General Sutra, which says, 'A moment, an instant, a short time, immediately after, half a watch, a watch, etc.'" Although it is said, these views do not distinguish between view and samadhi. Seeing the general aspect of Dharmata is the general meaning of view, and seeing its own characteristic is the self-characteristic of view. Thus, from the perspective of view, there is no clarity or non-clarity and length of time, and those scriptures that mention these differences are scriptures about clarity and non-clarity and length of time in the samadhi of cultivating what is seen. Then, it would follow that the view and meditation of the Mahayoga system are different, because the view has no clarity or non-clarity and length of time, while the meditation has these differences. If you say that, then it would follow that the path and the result are different, because the result to be obtained and the path that obtains it are different. This argument is established by valid cognition, and the pervasion is the same. If you accept that, then this is the certainty of the great secret, the result has become the path, which is clear. The third great accomplishment is divided into two: the method of using the five substances and the accomplishment of using the five substances. First, showing the method of using the five substances is divided into two: the method of using the fourth substance and the method of using the fifth substance. First, the method of using the fourth substance is: clothes, ornaments, etc., please the mandala. There it says: clothes, ornaments, food, drink, song, and words. Thus, fluttering
Chinese
羊皮的五种法衣，以及田地的根基，如大象皮、虎皮等寂静与忿怒的衣服，八种珍宝装饰品，骨灰、血、油、头发和干骷髅等寂静与忿怒的装饰品用具，还有食物和饮料的用具，歌曲和乐器的用具，舞蹈集会的云团。 因此，各种舞蹈聚会的用具集合，其数量之多如云团一般，如何享用呢？ “以吽字知晓而善用”。 “奇妙生起之坛城悦”。 因此，以奇妙的果实，两个大集会生起的坛城，都以大自在的供养来取悦。 第二，使用五种用具的方法有三种：使用阿里的结合方法，使用嘎里的解脱方法，以及避免结合解脱的争论。 第一，使用阿里结合的方法也有两种：实际的使用方法，以及从大成就明妃的虚空中获取。 第一，实际的使用方法有两种：对谁使用之明妃，以及如何使用的仪轨。 第一，对谁使用之明妃的开示是： “天女……不区分”。 那里有说到：天女、龙女、劣种女。 因此，这里也从年龄、根、菩提心和结合方法四个方面来区分。第一，从年龄上区分：十二岁的具相者是天女，为上等；十六岁的具相者是龙女，为中等；二十岁的具相者是劣种女，为下等。 第二，从根上区分：有海螺脉者是天女，有平等脉者是龙女，有残缺脉者是劣种女。 第三，从菩提心上区分：日月二者皆漏者是天女，日漏者是龙女，二者皆不漏者是劣种女。 第四，从结合方法上区分：知晓自他二者皆得安乐的结合方法者是天女。
English
The five garments of sheepskin, and the foundation of the field, such as elephant hide, tiger skin, etc., are the garments of peace and wrath. Eight kinds of precious ornaments, and ashes, blood, fat, hair, and dry skulls, etc., are the ornaments and implements of peace and wrath. Furthermore, there are implements for eating and drinking, implements for songs and musical sounds, and a cloud of dance gatherings. Therefore, the collection of implements for various dance gatherings, the measure of their abundance is like a cloud. How should one enjoy them? "Knowing it as Hūṃ, use it well." "The mandala where wonders arise is pleased." Therefore, with the wondrous fruit, the mandala where the two great assemblies arise, is pleased by the offering of the great self. Second, there are three methods for using the five implements: the method of using Āli's union, the method of using Kālī's liberation, and avoiding disputes about union and liberation. First, there are also two methods for using Āli's union: the actual method of use, and obtaining it from the space of the great accomplished consort. First, there are two actual methods of use: the consort to be used, and the ritual of how to use her. First, the teaching of the consort to be used is: "Goddess... without distinction." It says there: Goddess, Nāginī, Low-caste woman. Therefore, here also, there are four distinctions based on age, root, bodhicitta, and method of union. First, the distinction based on age: a twelve-year-old with marks is a goddess, the best; a sixteen-year-old with marks is a Nāginī, the middle; a twenty-year-old with marks is a low-caste woman, the lowest. Second, the distinction based on root: one with a conch-shell vein is a goddess, one with equal veins is a Nāginī, one with defective veins is a low-caste woman. Third, the distinction based on bodhicitta: one where both sun and moon leak is a goddess, one where the sun leaks is a Nāginī, one where neither leaks is a low-caste woman. Fourth, the distinction based on the method of union: one who knows the method of union that brings happiness to both self and other is a goddess.