English
Especially, the spontaneously accomplished. The three so-called are the three stages of the result of the mantra itself. They actually become two parts of the ten bhumis of the cause and effect vehicle. All ten bhumis of the cause vehicle are effortlessly perfected in one spontaneously accomplished wisdom. By seeing the self-nature of equality, the first is the Joyful Ground. By purifying extreme wrong views, the second is the Immaculate Ground. Because the self-illumination of mind-essence does not hinder the benefit of beings, the third is the Illuminating Ground. Because self-awareness appears in everything, the fourth is the Radiant Ground. Because the two benefits are accomplished at the same time, the fifth is the Difficult to Train Ground. Because the mind-essence is self-illuminating in the absence of objects, the sixth is the Manifest Ground. Because it is far from extreme views, the seventh is the Far Gone Ground. Because the object of distraction is not perceived, the eighth is the Immovable Ground. Because of possessing the wisdom of spontaneously accomplished qualities, the ninth is the Good Intelligence Ground. Because it becomes the source of those qualities, the tenth ground is called the Cloud of Dharma. These are spoken as incidental meanings, and enough is enough. Second, regarding the path of sudden liberation, it is determined by necessity, essence, classification, and distinction. First, it is for the most superior faculties to quickly obtain the fruit. Second, it is to bring realization and practice to ultimate perfection in one fell swoop. Third, as before, there are three characteristics. The first is the view, because of the non-dual and sudden realization of the reality of all phenomena, there are no terms such as measurer and reason. As the Lamrim says: When all dharmas and dharma-nature are separated, samsara and nirvana, self and other, are without distinction, the indivisible vajra mind is the supreme truth. Second is samadhi, there is the sudden samadhi of meditating on the formless Suchness and the samadhi of meditating on the deity with form. The first is the union of shamatha and vipassana, fully clear. As the Lama said: In the nature of the great bindu, the three meditations are perfected at the same time. And as said in the Core Essence: The order of meditation is free from what is to be learned, uncorrected, abiding as it is, for the sake of the spontaneous mandala, meditate on abiding in the non-abiding place. The second is, without relying on the limbs of the ritual, generating and clarifying in an instant of recollection. As the Extensive One says: In an instant, the body is clear and blazes like light, reciting the essence, it appears in the wheel. Third
Chinese
三摩地果是属于四种持明果位的智慧顿悟。正如其中所说：“安住于平等誓言，将获得平等大圆满。”以及《差别教法》中说：“无次第之自性显现关联，被称为当下的大圆满。” 第二，从方便道来说，“窍诀上门和下门”是指两种方法：次第的上门和顿时的下门。第一种方法是：依靠六脉轮，通过吸气、充满、收摄、下降等方式，以拙火智慧之火和明点菩提心之燃滴结合，在四脉轮中次第生起乐的智慧，因此称为上门。如《大海》中所说：“三脉轮二脉轮命脉三。”等等。 如此修习的果是：实际上，由于获得了对风心的控制，因此可以轻易地利用下门；间接的果与下门相同。 第二种方法是：依靠空行母和秘密处，通过下降、控制、逆转、散布等窍诀，当下体验乐空无二的智慧。正如其中所说：“天女、龙女、恶种女，分别或不分别，近修与近成就，修持与大修持，于母莲花坛城中，乐触动心之坛城，所有佛陀云众，以喜悦平等之供养充满，修持日月之精华，以金刚舌取坛城。” 如此修习的果是：如前文所述：“空行母明亮燃烧，寿命等，成为如意云之主。”前一句表示共同成就，后一句表示殊胜成就。在《广大仪轨》中说：“圆满俱生之成就，以秘密灌顶赐予。” 顺便消除疑惑：既然如此，方便道和解脱道两者都能与果结合，是否意味着存在不同的道次第呢？并非如此。在解脱道积资修持时，主要的资具是方便道的阿黎嘎黎二者，并且在修持这两者时，也必须算入见解，因此实际上
English
The fruit of Samadhi is the direct realization of wisdom belonging to the four Vidyadharas. As it says, "If you abide in the Samata Samaya, you will attain the Samata Mahamudra." And in the Visesa Tantra, "The non-sequential nature itself becomes clear and connected, and is called the Great Perfection of the moment." Secondly, from the path of means, "the upper and lower gates of the instructions" refers to two methods: the gradual upper gate and the simultaneous lower gate. The first is: relying on the six chakras, through inhalation, filling, retention, descent, etc., with the combination of the fire of Tummo wisdom and the burning and dripping of the Bindu Bodhicitta, the wisdom of bliss is gradually generated in the four chakras, hence it is called the upper gate. As it says in the Gyatso, "Three chakras, two chakras, three life-forces," etc. The result of meditating in this way is: in reality, by gaining control over the wind-mind, the lower gate can be easily utilized; the indirect result is common to the lower gate. The second method is: relying on the two secret places of the Dakini, through the instructions of descent, control, reversal, dispersion, etc., the wisdom of the non-duality of bliss and emptiness is experienced simultaneously. As it says, "Goddesses, Naginis, evil-natured women, whether distinguished or not, approach and near-accomplishment, practice and great practice, in the mandala of the mother's lotus, the bliss stirs the mandala of the heart, all the clouds of Buddhas, are filled with the offering of joy and equality, the essence of the sun and moon of practice, is taken by the vajra tongue of the mandala." The result of practicing in this way is: as mentioned earlier, "Dakinis, clear and blazing, life, etc., become the lords of wish-fulfilling clouds." The first line indicates common accomplishments, and the latter indicates supreme accomplishments. In the Extensive Ritual it says, "Perfect and spontaneous accomplishments, are bestowed by the supreme secret empowerment." Incidentally, dispelling doubts: If that is the case, since both the path of means and the path of liberation can be combined with the result, does it mean that there are different stages of the path? It is not so. During the accumulation and practice of the path of liberation, the main equipment is the two Ali Kali of the path of means, and when practicing these two, the view must also be included, therefore, in reality,
Chinese
是相关的。第四，关于传授和交付教法，有必要、体性、词义、分类。第一，为了教法的精髓兴盛而不衰败。第二，以珍爱的方式向眷属们传授和交付甚深续部。第三，因为既是传授又是交付。第四，有传授和交付。第一，因为续部的开头和结尾所表达的内容都包含在四种显现中，所以有四种传授。其中，将自性显现传授为所证悟的是： 奇！十方四时之自性，乃如来之体性。 这是这样说的。虽然如此，却被邪念和错乱的显现所束缚而无法证悟。因此，将这些传授为所行持的是： 执著于能取所取之戏论，以分别念之绳索各自执持。 这是这样说的。这些的对治是道，因此，将道的显现传授为所行持的是： 诸地差别之安立，乃入于秘密藏之道。 这是这样说的。通过修持这些，从错乱显现的执著中解脱，从而如实证悟基础，这就是果，因此，将果位善逝的显现传授为所获得的是： 以不可思议之智慧，未曾宣说不转变之义。 这是这样说的。总之，基础、道、果三者也包含在自性续部中，传授为从本来成佛以来不会改变。第二，交付是，在《心滴》中说： 谁将何物交付于谁？交付的目的是什么？ 有四种，即谁交付，交付给谁，为了什么交付，如何交付。第一，五身任运成就的导师普贤王如来和五部如来交付给王位继承续部的导师。其中说： 导师自生金刚持，王位继承续部之二士夫。 这是这样说的。第二，交付的对象有三种，即结集者、后世具有法眼者以及护法母和空行母。在根本续中说： 交付给结集者和妇女，以及具有明目的瑜伽士等。 这是这样说的。第三，为了使王位继承续部的导师能够自生，所以交付给结集者。为了使其不衰败，所以交付给具有法眼者。为了使其在十方传播并具有加持力，所以交付给护法母和空行母。
English
are related. Fourth, regarding imparting and entrusting the teachings, there are needs, essence, meaning of words, and categories. First, it is for the sake of the essence of the teachings flourishing and not declining. Second, it is to impart and entrust the profound tantras to the retinue with cherished care. Third, it is because it is both imparting and entrusting. Fourth, there are imparting and entrusting. First, because the subject matter of the beginning and end of the tantra is contained within the four appearances, there are four impartations. Among them, the imparting of the appearance of self-nature as something to be realized is: Alas! This self-nature of the ten directions and four times, is the very essence of the Thus-Gone One. This is how it is said. Although it is so, it is bound by the appearances of wrong thoughts and confusion and cannot be realized. Therefore, the imparting of these as something to be done is: Grasping and clinging to the elaboration of subject and object, each is held by the noose of conceptual thoughts. This is how it is said. The antidote to these is the path, therefore, the imparting of the appearance of the path as something to be traversed is: Also, the arrangement of the distinctions of the grounds, is the path to go to the secret essence. This is how it is said. By practicing these, the clinging to confused appearances is purified, and the ground is realized as it is, which is the result. Therefore, the imparting of the appearance of the Sugata of the result as something to be attained is: With the wonders of all-encompassing wisdom, the meaning of non-change was not fully spoken. This is what it says. In short, the three, ground, path, and result, are also contained within the tantra of self-nature, imparted as not changing from the state of being enlightened from the beginning. Second, the entrusting is, from the Thugs Thig (Heart Drop): Who entrusts what to whom? What is the purpose of the entrusting? There are four, namely, who entrusts, to whom, for what purpose, and how to entrust. First, the teacher Samantabhadra, who spontaneously accomplishes the five kayas, and the five Buddha families entrust to the teachers of the lineage of regents. From that: The teacher, self-born Vajradhara, the two individuals of the lineage of regents. This is how it is said. Second, there are three objects of entrusting, namely, the compiler, future individuals with the eye of Dharma, and the mothers and dakinis. From the Khog Zhung (Root Text): Entrusting to the compiler and women, and yogis with eyes, and so on. This is how it is said. Third, in order for the teacher of the lineage of regents to be self-born, it is entrusted to the compiler. In order for it not to decline, it is entrusted to individuals with the eye of Dharma. In order for it to spread in the ten directions and have great blessings, it is entrusted to the mothers and dakinis.
Chinese
是托付于阿者。第四是，所托付的对境有三种，其中托付于集聚者是，出自此处：“如来一切。”等五句。第二是托付于具法眼者，出自：“如来一切之，手印大密心髓此。”等七句。第三是托付于母神和空行母，出自广本：“我之意之精髓此，十方一切皆传播，彼之明咒所托付，如意宝藏财宝处。”等语。道的意义已广说完毕。第三，于所知果之续中，成办自利和成办他利。第一，得法之方式、体性、分类。第一中也有，共同乘之和殊胜之得法方式。第一是，出自此处：“其后十地次第生，无上菩提真实得。”等语。第二，正文和遣除诤论。第一是，如实显现基之后，无有可断可得，于身和智慧之坛城中自显现。如是，也出自此处：“稀有神变奇妙法，他处有生非是也，依于方便之智慧，如是之性中而生。”等语。以及《三摩地眼灯》之自释中说：“实义中，自证觉性成熟即是获得佛果，此乃暂且于分别和修持之体性中宣说，实义中，从成为自性之外，无有所得，仅仅是清净执着而已。”如是。第二是，有者说，获得果之时，基位之无明是断除了还是未断除？若是前者，则不应理，因为不是如实显现基，因为基位时与无明无别而存在。若承认，则违背了如实显现基之立宗。若是后者，则与有情无有差别，因为未断除无明。若承认，则依赖道之相续变得无有意义。答曰：成佛之时，本性之垢染是以前就有的新断除，还是以前没有的新修成之功德，这两者什么也没有，所以没有前述之过失。虽无系缚解脱，但若不知无有之自性，有差别又有何妨，所以没有后面的过失。