English
Those who partially understand as permanence or annihilation, and those who only understand certain aspects, they cling to things as existing or not existing, and slander them, which is the nature of delusion and obscuration. Second, the method of cutting is: In the 'Heart Drop' it says, 'Whether the reasoning is common or uncommon, through the fame of the tantras as a cause, appearing like Mount Sumeru.' Therefore, the intermediate reasoning is truly definitive, and has already been taught in the context of knowing the cause. Finally, the classification of names has two aspects. The categories of names are the eight consciousnesses. As Rujo Do says, 'These eight consciousnesses rely on tangible objects, and are categories established to cut off imputation and clinging in different realms.' This statement is incorrect. In the 'Heart Drop' it says, 'Even the appearance of the six senses, the eye is said to be the best. Wisdom has no distinction in the realm, direct perception is the best of realizations. Self-awareness wisdom is the only consciousness.' And in the 'Lamrim' it says, 'Unmixed, complete, clear, empty form, pervasive, clear, self-nature sound, the fragrance of dharma that initially satisfies, the taste of experiencing the essence of meaning, the touch of true meaning, knowing all kinds of dharmadhatu, self-awareness appears as the king.' That is it. The categories of meaning also have two aspects. The stages of the path to be practiced are: In the 'Heart Drop' it says, 'Seeing the great emptiness that possesses all aspects, self-awareness wisdom sees with compassion, viewing the Mahamudra as the fruit, the view of all appearances, without obstruction and seeing the great assembly, all equality, unwavering, the nine views of omniscient wisdom.' Therefore, the pervasive path is pervaded by the pervasive view, so it is called the view of the stages of the path. Second, the meaning of the tantras to be practiced is also pervaded by the pervasive view, so it is called the view of the meaning of the tantras. The faults of not understanding the view are two: even if one does not slander virtue, if one does not understand, even if one temporarily practices virtue, one cannot be liberated from samsara. As it says in 'Nga Sum Pa', 'If one is not skilled in means, even if one constantly practices the virtuous deeds of the path, one will only be born in the heavens and as humans, one will not attain the state without birth and death.' That is it. The fault of seeing the Buddha's field as a place of samsara. The benefits of understanding are three: understanding the place of the lower realms as the Akanishta field.
Chinese
当证悟自性时，恶趣即是色究竟天，也是兜率天。如是说。无论如何行持皆不束缚，因为具有方便和智慧，五毒和三毒不会造成损害。如是说。再次不会迷乱而获得佛果，是因为证悟了实相真谛，并非断除了轮回的过患而不染污，并非获得了佛陀的伟大功德而不退转。在《广大释》第二十一品中说：此殊胜成就之精华，如摩羯鱼之手印，最初了悟其义，最终亦不舍弃，行持之处，皆不可估量。如是说。此处的第三、第四、第五、第十一、第十二、第十三、第十八、第十九品等。以及《广大释》的第十五、第十七、第二十六、第二十七、第四十、第五十三、第五十四、第六十三品等。第二，关于行持，共有六个方面，其中必要的是，在《心滴》中说：为了自和他人的利益，书写等不染污而习惯。因此，身语意三门从庸常中转变，成为见修的力量。在《次第三》中说：为了使禅定变得殊胜，应如经中所说的那样行持。如是说。本体是，成为行者的身语意三门之事业。在此处的第九品中说：身语意和一切法，无论在哪里都不住，不执着。如是说。词义是，以“ཙར་”之声表示行持。这是因为对所行持的事物进行行持。在《总集经》中说：从三门中产生词义。如是说。分类有两种：真实的和附加的。何时行持呢？在《心滴》中说：一切都从共同的事业中产生。如是说。第一种是，在《总集经》中说：这也是为了自和他人的利益。因此有两种：为了自己的利益。在《道次第》中说：在行持坛城嬉戏之方式时，圆满二资粮是为自己的利益。如是说。为了他人的利益的行持是：以成熟来圆满事业，不舍弃而安置是为他人。如是说。第一种有两种：解脱道的行持和方便道苦行的行持。第一种有两种：渐次的和顿时的，是舍弃取舍和不可思议的行持。第一种有三种：在有漏的道上，以及无间道上。
English
When one realizes the self-nature, the evil realms are the Akanishta heaven, and also the Tushita heaven. Thus it is said. No matter how one practices, one is not bound, because one possesses skillful means and wisdom, the five poisons and three poisons will not cause harm. Thus it is said. Again, one will not be confused and will attain Buddhahood, because one has realized the true meaning of reality, and one is not defiled because one has not abandoned the faults of samsara, and one does not degenerate because one has not attained the great qualities of the Buddha. In the twenty-first chapter of the "Extensive Commentary," it says: This essence of supreme accomplishment, like the hand seal of the Makara fish, initially understands its meaning, and ultimately does not abandon it, and the place of practice is immeasurable. Thus it is said. The third, fourth, fifth, eleventh, twelfth, thirteenth, eighteenth, and nineteenth chapters of this, and the fifteenth, seventeenth, twenty-sixth, twenty-seventh, fortieth, fifty-third, fifty-fourth, and sixty-third chapters of the "Extensive Commentary." Second, regarding conduct, there are six aspects, of which the necessary one is, in the "Mind Drop," it says: For the sake of oneself and others, writing and so on are practiced without defilement. Therefore, the three doors of body, speech, and mind are transformed from the ordinary and become the power of view and meditation. In the "Three Stages," it says: In order to make the samadhi become excellent, one should practice according to the scriptures. Thus it is said. The essence is, it becomes the activity of the three doors of the practitioner. In the ninth chapter of this, it says: Body, speech, mind, and all phenomena, do not abide anywhere, and are not fixated upon. Thus it is said. The etymology is, the sound "ཙར་" indicates conduct. This is because one practices on the object to be practiced. In the "Compendium Sutra," it says: The etymology arises from the three doors. Thus it is said. There are two types of classification: real and additional. When should one practice? In the "Mind Drop," it says: Everything arises from common activities. Thus it is said. The first is, in the "Compendium Sutra," it says: This is also for the benefit of oneself and others. Therefore, there are two types: for one's own benefit. In the "Stages of the Path," it says: When practicing the way of playing in the mandala, perfecting the two accumulations is for one's own benefit. Thus it is said. The conduct for the benefit of others is: perfecting activities through maturation, and establishing without abandoning is for others. Thus it is said. The first has two types: the conduct of the path of liberation and the conduct of the asceticism of the path of skillful means. The first has two types: gradual and sudden, which is the conduct of abandoning acceptance and rejection and is wonderful. The first has three types: on the path of contaminated outflows, and on the uninterrupted path.
Chinese
以及如何在无漏道中修持。首先有五种：道次第中说：“听闻思维修持十法。”道次第中说：“为了他人，以各自的瑜伽，何须说前十，向他人展示并引导。”因此是信勤。窍诀书中说：“从无事中做无事。”因此是与智慧相应的。以方便修持波罗蜜多。因此是与方便相应的。其中说：“安住于十法行之一，以及安住于任一方向的修持。”道次第中说：“因果相联的所有场合，都是九法行的延伸，即使相续中具备也不应接受，因为是有相的动摇。”因此是单方面的。安住于舒适的处所和受用，以不退失的智慧，共同行动时就是修持。以及“肢体、根、识蕴，都要知道是成熟的嗡（藏文：ཨཱོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），观想为圆满的坛城，或者观想忿怒尊的坛城。”因此是具有戏论的修持。在无间断道中，其中说：“衣服、装饰、饮食、歌词，舞蹈、集会的云聚中，知道是吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）而善加修持，就能令奇妙生起的坛城欢喜。”最后有三种：成熟寿命自在的修持，道次第中说：“普遍行持是为自利。”因此是清净为自利普遍行持的垢染，并与更高的道相结合。大手印是清净以三种智慧共同存在的垢染，并与更高的道相结合。任运成就的持明者的修持，道次第中说：“为了自身圆满金刚持，刹那间完成学修，就能消除习气障，成为薄伽梵。清净所知障而成佛。”当下离弃取舍的奇妙修持，广大义第三中说：“大瑜伽士的修持是，对一切众生无分别地行持。”其中说：“对任何行为都无碍地行持。”二是方便道禁行的修持，广大义第三中说：“为了遣除众生的分别念，主要地接受
English
and how to practice on the path of non-outflow. Firstly, there are five: The Stages of the Path says, "Diligently cultivate the ten practices of hearing, thinking, and meditation." The Concise Path says, "For the sake of others, through individual yogas, what need is there to mention the first ten? Show and guide others." Therefore, it is diligence in faith. The Core Text says, "From doing nothing, do nothing." Therefore, it is in accordance with wisdom. Practice the pāramitās through skillful means. Therefore, it is in accordance with skillful means. It says, "Abiding in one aspect of the ten practices of Dharma, and abiding in whatever direction of practice." The Stages of the Path says, "In all instances where cause and effect are connected, they are elaborations of the nine practices of Dharma, and even if present in the continuum, they should not be accepted, for they are the movements of signs." Therefore, it is one-sided. Abiding in comfortable places and enjoyments, with undiminished intelligence, when acting together, it is practice. And "All limbs, faculties, and consciousnesses, know them to be the ripening Oṃ (藏文：ཨཱོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), meditate on the complete mandala, or meditate on the mandala of wrathful deities." Therefore, it is practice with elaboration. On the uninterrupted path, it says, "Clothes, ornaments, food, drink, songs, and words, from the cloud-like gatherings of dances and assemblies, knowing them to be Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), if practiced well, the mandala of wondrous arising will be pleased." Finally, there are three: The practice of ripening life empowerment, the Stages of the Path says, "Universally going is for the sake of self." Therefore, it is purifying the defilements of universally going for self-benefit and combining it with the higher path. Mahāmudrā is purifying the defilements of coexisting with the three wisdoms and combining it with the higher path. The practice of the spontaneously accomplished vidyādhara, the Stages of the Path says, "For oneself, completing the Vajradhara, if learning is completed in an instant, the habitual obscurations will be eliminated, and one will become a Bhagavan. Purifying the obscurations of knowledge and becoming a Buddha." The marvelous practice of instantly abandoning acceptance and rejection, the third of the Extensive Meaning says, "The practice of the great yogi is to practice without differentiation towards all beings." It says, "Practice without hindrance in any action." Secondly, the practice of the asceticism of the path of skillful means, the third of the Extensive Meaning says, "In order to reverse the thoughts of sentient beings, mainly accepting
Chinese
第二，十方无垠无尽，显现声响不可思议，外与内的诸般形态，如是融入法界之性中。如是说。世俗的坛城是，外内情器与有情，自性坛城本然存在。如是说。无别的坛城是，第四义中说，自性坛城真实是，与法界清净无别故，平等结合且清净的。如是说。第二是，法义中说，诸佛之菩提心，证悟无上之境界，胜者所说的智慧，此乃坛城之精要。如是说。广大论中说，究竟圆满于密严刹土，安住主尊与眷属之相。此于广大论之果位时宣说。此处仅阐述坛城的名相，而非道之顺缘。第二个坛城是，胜义谛的影像，显现为分别念的世俗本尊坛城，以及以细微粗大的分别念，象征本尊父母的影像坛城。此二者皆安住于密严刹土，且如此显现，二者相同。广大论的第四义中说，影像坛城真实是，广大粗显观为方便，执持相状是智慧，无二关联即大方便。如是说。第三个坛城是，坛城的事业增上，即于土地等上，以手印建立。此之第九品中说，或者地基极平整。法义中说，金银铸造与海螺石雕，角木削制与墙壁画布，泥土涂抹与颜料粉末。如是说。其中，本体与名相是身语意三者。身语意具足，亦可绘画像。因此，与上述需求相关联，处所的名相有五种或七种。第四个坛城是，一心专注于所修之义。此有二者，无相是，广大论中说，如是禅定坛城，融入自身心中，真实法身大手印。如是说。有相是增上定坛城。第五个坛城是，禅定事业增上，即寂静与忿怒。