English
It is called entering, viewing with the eye of wisdom that accords with the meaning of reality. There are three types: For those with the sharpest faculties, it is to be realized through reasoning. As King Ja (ཛཿ, Sanskrit: Ja) said in the "Adornment of the Stages of the Path": "Thus, by stating the three modes, whatever is seen is the eye of wisdom. That also abandons direct perception of others, and is not merely clinging to sound, words, or dependent origination. It is not an object; self-awareness is without true distinction. The depths of understanding of the mind are the object of direct perception." For those with intermediate faculties, it is to be realized by relying on the signs of nature and result. As it says in "Opening the Eye of Wisdom": "Initially, with one's own awareness, the arising of magical appearances, as well as directions and colors, etc., are indicated, and thus one realizes the suchness." As it is said. In this way, this impure world is also a magical manifestation of one's own awareness, the five wisdoms. As a sign of this, without being made by anyone, the five objects, five elements, five colors, etc., exist naturally. As it says in the chapter on the vows of the five families in the confession tantra: "The five colors and the five objects, etc., are inherently the nature of the five families." The sign of the result is the establishment of a mandala of examples with rainbows, etc., which symbolize the meaning of the naturally abiding result, body, and wisdom in the nature of mind. As it says: "One, the ultimate wisdom, the mandala, like the support and the supported." For those with dull faculties, realization through transmission, of the two, near and far, the near one is as stated earlier: "It is taught on the path of meditation, arising in stages without doubt." As it is said. In this way, for those who cannot understand with the wisdom of hearing, a subtle object of focus is shown to untie the knots of the channels. By untying the inner knots of the channels, one realizes the reality. For example, like the accomplished student of Nagarjuna, Śrī Gīpa. When Nagarjuna was teaching the Dharma to his students, Śrī Gīpa could not grasp a single word for many days, nor did he understand the meaning. Nagarjuna said, "Meditate on one with horns on his head." Śrī Gīpa thought, "The teacher says I am an animal," but he thought it would be easy to meditate on, so he meditated. Soon, due to the appearance of horns, the horns got stuck in a cave, and he didn't know how to get up. The teacher knew this and indicated a profound object of focus.
Chinese
想到这里，就展示了解开根本结的目标，从而获得解脱等等，这是对钝根者而言。对于根器较长的人，《胜乐轮根本续》中说：“否则仅仅是积累资粮，续部中这样说道：若将法性缘起写下来，就能证悟法性胜义谛。”如是说，对于一时没有证悟机缘的人，为了净除障碍，在绕佛塔的同时，念诵缘起咒，努力积累和净除，就能证悟。例如，格鲁派创始人宗喀巴大师的上师顿珠仁钦就是这样。他因为智慧非常迟钝，日夜不停地绕装有舍利的佛塔，念诵缘起咒，不知过了多久，脚都磨破了。继续努力，脚上的伤也自然痊愈，智慧和理解力也变得毫无障碍。据说就是这样。第二，关于行，也有三种。本体是：《次第三篇》中说：“为使三摩地更殊胜，随顺正行如法行。”是通过具有特殊方便智慧等方式。一般来说，行有两种：入定时的行和出定时的行。入定时的行，就是指之前所说的五道和四种持明果位的各自的三摩地，一心一意地修行。这里主要指的是出定时的行，所以说“随顺正行如法行”。如何修行呢？通过以见解无我为基础的智慧和方便大悲双运的方式修行，身语意三门就能完全清净。词义是：从梵语“carya”这个词而来，意思是“应行”。如“tana”和“gana”等。也就是与时间相关联，如理如法地修行。
English
Thinking thus, he showed the aim of untying the root knot, thereby attaining liberation, etc., which is for those of dull faculties. For those of longer faculties, it is said in the 'Arrangement': "Otherwise, merely accumulating resources, it is said in the tantra: If the nature of dependent arising is written down, then the ultimate truth of the nature will be realized." As it is said, for those who temporarily do not have the opportunity to realize, in order to purify obscurations, while circumambulating the stupa of the Sugata, reciting the essence of dependent arising and striving to accumulate and purify, they will be able to realize. For example, like the guru of Gyalwa Tsongkhapa, Dondrup Rinchen. Because his wisdom was very slow, he circumambulated the stupa containing relics day and night without rest, reciting the essence of dependent arising, and after some time, all his feet were worn out. Continuing to strive, the wounds on his feet also healed naturally, and his wisdom and understanding became unobstructed. It is said to be like that. Secondly, regarding conduct, there are also three. The essence is: In the 'Three Successive Chapters': "In order to make samadhi more special, practice accordingly in accordance with the scriptures." It is through means of special skillful means and wisdom, etc. In general, there are two types of conduct: conduct during meditative equipoise and conduct during post-meditation. Conduct during meditative equipoise refers to the single-pointed practice of the samadhi of each of the five paths and four vidyadhara stages mentioned earlier. Here, the emphasis is on post-meditation conduct, so it says, "Practice accordingly in accordance with the scriptures." How to practice? By practicing through the union of wisdom based on the view of selflessness and the great compassion of skillful means, the three doors of body, speech, and mind will be completely purified. The etymology is: From the word "carya" in Sanskrit, meaning "to be practiced." Such as "tana" and "gana," etc. That is, practicing properly in relation to time. Classification: In the initial stage, being cautious and attentive, taking care to be dignified, like the conduct of a young monk. In the 'Vajra Peak Sutra': "Until stability is attained, there should be no fault, and abide in the three vows." After that, becoming somewhat accustomed and able to mix meditative equipoise and post-meditation, making realization able to withstand circumstances, like the conduct of a crazy yogi. Stable
Chinese
由于获得了巨大的成就，证悟没有减少，因此仅仅学习利他，就像国王持地的行为一样，有三种行为方式。具体来说，分为方便道苦行之行和解脱道谨慎之行两种。后者又分为：首先，在确立见地的时候，要有信勤之行。一般来说，信心有三种：清净的信心、欲望的信心和信任的信心。以这样的信心投入闻思，以毫不松懈的精进最终完成修行。与智慧相应的行为是大空性，即在入定中修习大空性，在后得位中也保持这种状态而行。与方便相应的行为是慈悲幻化，即在入定中修习慈悲幻化，在后得位中也将一切对境视为幻化。唯一的是一法印，即在入定中修习双运一法印，在后得位中也延续这种状态。有戏论的是有戏论手印之行，即在入定和后得两种状态中，学习将一切对境显现为天神的嬉戏。会供之行是指会供的时候，在入定和后得两种状态中，不执着于五种受用而行。神通之行是指持明四位的状态之行，即以神通的显现，无碍地示现化身并成办事业。这样讲述了七种解脱道渐次之行后，顿悟之行是指对一切法没有取舍的行为。如《总集经》所说：不缘于无相而行，如此行持一切行，是殊胜之义，乃最胜之行。第三，陈设坛城是：如是说，坛城、灌顶和誓言三者，是所有密咒的支柱。因为主要讲述这个，所以需要解说。其中，体性是：将陈设视为圆满的本尊坛城。定义是：从“曼荼罗”这个词中取用或执持，即执持功德之基，或者为了获取和获得它。分类是：以佛的密意为法义，分为自性坛城、禅定坛城和形象坛城三种。或者，又
English
Since there is no decrease in realization after gaining great achievements, one should only study benefiting others, like the conduct of King Earth Holder, which has three modes of conduct. Specifically, it is explained as two types: the conduct of asceticism on the path of means and the conduct of mindfulness on the path of liberation. The latter is further divided: First, at the time of establishing the view, there is the conduct of faith and diligence. Generally, faith has three aspects: clear faith, aspirational faith, and confident faith. With such faith, one engages in listening and contemplating, and ultimately practices with unwavering diligence. The conduct in accordance with wisdom is great emptiness, which means meditating on great emptiness in meditative equipoise and maintaining that state in post-meditation. The conduct in accordance with skillful means is compassion and illusion, which means meditating on compassion and illusion in meditative equipoise and viewing all objects as illusion in post-meditation. The single aspect is the single seal, which means meditating on the union of the two truths, the single seal, in meditative equipoise and maintaining that continuity in post-meditation. That which includes elaboration is the conduct of the seal with elaboration, which means learning to perceive all objects as the play of deities in both meditative equipoise and post-meditation. The conduct of gathering is the time of gathering offerings, which means practicing without attachment to the five desirable objects in both meditative equipoise and post-meditation. The conduct of miraculous powers is the conduct of the state of the four Vidyadharas, which means showing unobstructed manifestations of miraculous powers and accomplishing the benefit of beings. Having explained the seven gradual practices of the path of liberation in this way, the simultaneous practice is the practice of not accepting or rejecting any phenomena. As it is said in the Kun Dus Sutra: "Acting without objectification, thus acting is acting in all ways, it is the supreme meaning, the supreme conduct itself." Third, the arrangement of the mandala: As it is said, "Mandala, empowerment, and samaya, these three are the pillars of all secret mantras." Because it is mainly taught, it needs to be explained. Among these, the nature is: the arrangement is considered to be the complete appearance of the deity's retinue. The definition is: it is taken or held from the word "Mandala," which means holding the basis of qualities, or because it obtains and acquires it. The divisions are: according to the secret of the Buddhas, for the meaning of the Dharma, the divisions are the nature mandala, the samadhi mandala, and the image mandala, these three aspects. Or, again,
Chinese
在《后经》中，关于身语意之区分，认为坛城有三种。如是分为三种。在《释小》中，坛城有十二种，即如是性、自性、以大悲调伏之坛城、禅定、影像、增上禅定影像、菩提心、增上菩提心、会众和任运成就坛城。如是分为十二种等。此处在《广大》中说：“此处是自性坛城、影像增上影像、禅定增上禅定、菩提心与胜会众。”如是分为七种来讲解。首先，自性坛城，有自性性之坛城和自性果究竟之坛城两种。第一种是，一切法本来就是自性清净的，是安住之实相坛城。在《腹部经》中说：“法性自性离戏论，一切事物皆如是，是自性性之坛城。”如是。果究竟之坛城是，自证智慧现前，在色究竟天之境，身与智慧无离无合地安住于坛城中。其中说：“果究竟于色究竟，安住坛城之相。”如是。第二，影像坛城是，胜义影像自显现为世俗本尊坛城。在《广大》中说：“影像坛城真实者，大而粗糙视为方便，各自之相视为智慧，无二关联为大方便。”如是。第三，增上影像坛城是，在《金刚事业次第》中说：“地基平整与度量线，颜料绘画与形相，加持火供坛城中，进入与趋入之功德。”如是十义中，第一，地基平整是，其中说：“地基与自相，起立灌顶与，清净加持护与持，说是第一之支分。”如是八义中，第一，观察地基是，在《怖畏电光》中说：“天与地与虚空等，善加观察而作诸业。”如是所说，即是对于天地虚空三者之观察。