English
Through the practice of reversing with the tongue of the sun and moon vajra, guiding upwards, experiencing the joy of stability in each chakra, and finally, through the practice of spreading bodhicitta throughout all chakras, experiencing the innate co-emergent wisdom, this is great accomplishment. As it is said in the Root Tantra: "Approach and near approach, accomplishment and great accomplishment." And, in the Extensive Treatise, it says: "Perfection and spontaneous accomplishment, are bestowed through the supreme secret empowerment." Second, the path of liberation is: In the mandala of complete wisdom, through the union of hearing, thinking, and meditation, self-arisen, natural, and spontaneous accomplishment occurs. Therefore, mainly through the three wisdoms encompassed by hearing, thinking, and meditation, the bonds that obscure one's own mind-stream are liberated into dharmata. For example, just as a stone placed together with a wish-fulfilling jewel gradually turns into gold. In terms of classification, the Stages of the Path says: "Long or gradual and sudden." Therefore, relative to the path of means, the path of liberation becomes a long path, hence it is called long. Among these, gradual and sudden, first, for the sake of easy explanation, let's explain the sudden. Some fortunate and extremely intelligent individuals, when establishing the view, realize it completely without differentiation. In the middle, during the time of becoming accustomed to meditation, they become completely accustomed to it without differentiation. Finally, at the time of the result, they also completely perfect it without differentiation. As it says in Fierce Lightning: "The cause is the two truths simultaneously, with the characteristic of oneness as oneness, in the mandala of body, speech, and mind, understanding the nature of all phenomena, from the blessing of the unborn realm, knowing all phenomena to appear, in such a nature, not relying on others, not contradicting, if determined by direct perception wisdom, the yogi reaches the ground." And, the Lama says: "In the nature of the great bindu, the three meditations are simultaneously perfected." Secondly, the gradual one is: Again, gradually realizing, becoming accustomed, and finally perfecting, this is the gradual one. As it is taught. To explain it a little, it says in this very text: "The body of knowing, entering, characterized by attainment, the cause and condition that ripen the fruit, whoever becomes capable, is known as the realm of vidyadharas."
Chinese
因此，有三种特征：作为原因的知晓的特征是见，作为条件进入的特征是禅定，作为道路转变的果实是四种持明。第一种是，在《道次第》中说：“基础和论证成立之义。”意思是说，所量、执着显现本身被衡量者、论证等确定下来。如何确定呢？在《道次第》中说：“彼之五物、方式和词。”因此，有先前出现的五物的论证、随后进入的五种方式的论证、五词的论证这三种。第一种是，先前显现的五身：导师法身以无生义的语，对眷属智慧海；报身以成熟百海的意示；化身以信仰海的言词；金刚身以无别金刚眷属的金刚语；正等觉以诸佛海的理智加持来传达。各自的五眷属通过五语之门，实际确定法性的意义。如彼中所说：“真实圆满佛陀导师，以五身调伏的眷属们，宣说五语即是那，确定并衡量者。”如此。第二种是，对于根器敏锐的殊胜者们，以显现声响的这些法来象征，领悟到以五物确定的五身的语的方式。如彼中所说：“对于具有证悟的智者们，各种事物、心、秘密咒语，因为是确定的教证，所以宣说法的规律，像言说一样传达，因为是自性所说，所以确定未来的意义。”如此。第三种是，先前五种方式本身实际用词语表达，如彼中所说：“自性显现词、自显现词，隐喻意图词和引导词，欲望因缘词和金刚词，自证明显词来象征。”如此。如果将这些归纳起来，因为没有分析，所以理解四身的论证，因为有分析，所以理解化身的论证这两种。后者中，有词义相符的论证和不相符的论证。第一种有，量士夫教言和，声音相同意义不同的两种。第一种有，证悟四种，清净三种，平等四种，大自在的论证等四种。第一种
English
Thus, there are three characteristics: the characteristic of knowing as a cause is view, the characteristic of entering as a condition is samadhi, and the fruit of the path's transformation is the four vidyadharas. The first is, in the Lamrim, it says, "The meaning of establishing the basis and the reason." It means that the measurable, the appearance of clinging itself is determined by the measurer, the reason, etc. How is it determined? In the Lamrim, it says, "Its five objects, manner, and words." Therefore, there are three: the reason of the five objects that appear first, the reason of the five manners that enter later, and the reason of the five words. The first is, the five kayas that appear first: the teacher, the Dharmakaya, with the unborn meaning of speech, to the retinue, the ocean of wisdom; the Sambhogakaya with the intention signal to the ripening hundred oceans; the Nirmanakaya with the words to the ocean of faith; the Vajrakaya with the vajra speech to the indivisible vajra retinue; the Abhisambodhi with the intellectual blessing to the ocean of conquerors. Each of the five retinues actually determines the meaning of the nature of reality through the gate of the five speeches. As it says in that: "The truly complete Buddha teacher, to the retinues tamed by the five kayas, teaching the five speeches is that alone, the determiner and the measurer." So it is. The second is, for the superior ones with sharp faculties, symbolizing with these phenomena of appearance and sound, to realize the manner of the speech of the five kayas determined by the five objects. As it says in that: "For the minds endowed with realization, various things, mind, secret mantra, because it is a definite scripture, it teaches the rule of dharma, communicating like speech, because it is spoken by the essence, it determines the future meaning." So it is. The third is, the previous five manners themselves are actually expressed in words, as it says in that: "Essence appearance word, self-appearance word, metaphor intention word and guiding word, desire condition word and vajra word, self-awareness manifest word symbolizes." So it is. If these are summarized, because there is no analysis, the reasoning of understanding the four kayas, and because there is analysis, the reasoning of understanding the Nirmanakaya, these two. In the latter, there is the reasoning of matching word and meaning, and the reasoning of not matching. The first has, the valid scripture and, the two of the same sound and different meanings. The first has, the four realizations, the three purities, the four equalities, the reasoning of the great self, etc., four. The first
Chinese
是。具有一个原因和字母的形式。 加持和显现。 因此，一个原因的论证是：轮回和涅槃二者，自生智慧中具有一个原因，因为以证悟与未证悟的作用显现为轮回和涅槃二者。字母的形式是：心性无生之音，显现为无灭的游舞，是本自显现为本尊身语意，因为不可表示的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身，不间断地表示为众多能表示的字母而证悟之故。加持是：自性无生和游舞无灭二者，虽然显现为各自不同的相，但本质无别的加持力而生起，因为殊胜胜义的显现和隐没，在本自显现为世俗身和智慧的坛城之故。显现是：无别真谛，超越了心的行境，因为以自证现量，在无境自明中证悟之故。第二是：器情相续皆清净，因此，总摄器情相续三者的所有法，本来就是成佛于身和智慧的坛城中，因为具有三种清净之故。第三是：双运以及超胜的双运，因此，所知法，本来就是成佛的，因为以四种平等证悟轮回和涅槃无二之故。其中有两种，大乘共同的双运是：如苗芽非从自生般的有相胜义，以及远离四边戏论的无相胜义二者，是平等的，因为在遮止戏论的空性中平等之故。如水中月般的颠倒世俗，以及如空中月般的真实世俗二者，是平等的，因为在以真谛空性中平等之故。不共超胜的双运是：有相非遮，以及无相非非遮的空性二者，是平等的，因为殊胜胜义七宝自性因中任运成就之故。从不清净显现为颠倒的，以及清净显现为本尊的真实世俗二者，是平等的，因为殊胜世俗身和智慧的坛城中平等之故。第四是：
English
Is. Having one cause and the form of letters. Blessing and manifestation. Therefore, the argument of one cause is: Samsara and Nirvana, both of which have one cause in the self-arisen wisdom, because they appear as Samsara and Nirvana through the action of realization and non-realization. The form of letters is: The sound of mind-essence, unborn, appears as the unceasing play, which is the self-manifestation as the body, speech, and mind of the deity, because the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), which cannot be represented, itself represents many representable letters without interruption and is realized. Blessing is: The two, self-nature unborn and play unceasing, although appearing as different aspects, arise from the power of blessing of inseparable essence, because the appearance and disappearance of the ultimate truth self-manifest in the mandala of conventional body and wisdom. Manifestation is: The inseparable truth, which transcends the realm of the mind, because it is realized in the self-aware direct perception as self-luminous without an object. Second is: The vessel, essence, and continuum are all purified, therefore, all the phenomena that encompass the three, vessel, essence, and continuum, are originally enlightened in the mandala of body and wisdom, because they possess the three purities. Third is: Dual union and the surpassing dual union, therefore, the knowable is originally enlightened, because the four equalities realize the inseparability of Samsara and Nirvana. Among these two, the common dual union of the Great Vehicle is: The relative ultimate truth with aspects, like a sprout not arising from itself, and the absolute ultimate truth without aspects, free from the four extremes, are equal, because they are equal in the emptiness that prevents elaboration. The inverted conventional truth, like the moon in water, and the correct conventional truth, like the moon in the sky, are equal, because they are equal in the emptiness of truth. The uncommon surpassing dual union is: The emptiness of negation with aspects and the emptiness of non-negation without aspects are equal, because the surpassing ultimate truth is spontaneously accomplished as the cause of the seven treasures of self-nature. The inverted appearance from the impure and the correct conventional truth appearing as the deity from the pure are equal, because they are equal in the mandala of the surpassing conventional body and wisdom. Fourth is:
Chinese
轮回涅槃之诸法，就其法性而言，虽然显现为多种现象，但若从实相来衡量，则并非如此，因为心性本自安住于无生自生之大智慧的体性之中。第二，语音相同意义增益，是指词句在显宗和密宗中通用，而意义则在密宗的自宗中确定，因此特别增益。分类有：自共1，离边2，分别3，表诠4四种理证。第二，词义不相符的理证是所立成立5。五毒，就其法性而言1，真实成立，因为各自的体性是空性的。例如，花绳显现为蛇，但实际上并没有蛇的本性。2，显现之外内诸法，就其法性而言，没有任何执著于戏论之边和依赖于它的中间等等，因为真实远离一和多。瓶子，就其法性而言3，并非自性决定，因为具备形状和颜色等多种法，所以成立外境的单一性，如同箭的材料集合一样。心性，就其法性而言4，是不可执取的，如同虚空一般。心性，就其法性而言5，因为真实什么也不成立，所以什么也不是，但在显现上，因为自显现没有止息，所以什么都是。这是在世俗名言中，以相反的方式来显示的，如《道次第》中所说：因此，它代表着一切。心，就其法性而言，什么也不是。因此，非一即一切，一切都是自然成就的。如是确定之后，所证悟的见解，即自性、因、传承、安住方式的意义，也就是如是性，以自证现量无有对境而自明的方式，赤裸裸地证悟，这就是宗派。如《道次第》中所说：如清澈海洋中的倒影，不依赖于声音和作意，自证现量离于所缘，自明远离三者而不动摇，坚定地安住于此，这就是依于闻思的见解之究竟。遣除诤论：有些人说：因为见解特别殊胜，所以大圆满是最高的。密宗的特点不是见解，还有什么能超过中观呢？如是说。那些认为密宗的宗派只是见解中观，以方便的殊胜而区分开来的人是不合理的。中观和密宗二者