English
The meaning of appearing in the mandala is, as the holy ones said, different from the perspective of conceptualization, but unified from the perspective of wisdom. All collections of conceptualizations are intoxicated by the single taste of great bliss, free from the stain of the consciousness of grasping at each separately. This is called binding the aggregates and elements into the mandala of bliss. Like this, in many contexts above and below, referring to impure aggregates, elements, and sense bases as collections of conceptualizations, this refers to the conceptualizations of ordinary appearance and attachment. Even if "to this" and "by this conceptualization" are used for the former, it is acceptable. As it says in the third chapter: "Places and the wheel of suffering, etc., are nothing other than wrong conceptualizations." Like this, if explained from the perspective that all impure appearances are the magical display of wrong conceptualizations, I think it is appropriate. As mentioned above, relative to the simultaneous path, the order of the second and third empowerments is definite, the second empowerment symbolizing the clear manifestation of the means relying on one's own body, and the third empowerment merely relies on the body of another for practice, so one should not think that the method of accomplishing the wisdom body, etc., is different from the former. Secondly, regarding the path of liberation, depending on the speed of the path, there are two paths: the simultaneous path and the gradual path. The first, as the commentary says: "Some supreme faculties can realize and become thoroughly accustomed to non-differentiation in a single instance, which is called the simultaneous path." Therefore, the basis for distinguishing between the gradual and simultaneous paths is the three characteristics, as held by Ngari Panchen Rinpoche and others. Even if it is permissible to establish the simultaneous path where these three are perfected at the same time, not all simultaneous paths are necessarily like that. It is said that what is extremely quick in realization is the simultaneous path, which refers to a person. The simultaneous path refers to the samadhi, etc., in that person's continuum. Furthermore, at the beginning of practicing this path, merely by showing a glimpse of the reasons for the four realizations, etc., one effortlessly obtains the realization of clear light. All appearances and existences manifest as the single mandala of wisdom's self-appearance, and by abiding in this meaning, one immediately obtains stable and unwavering realization that is unaffected by external conditions, and one goes to the level of vidyadhara like a magician. Such rapid realization is due to the continuum, faculties, and roots of virtue being very powerful.
Chinese
某些人的差异源于在此幻化网道上预先种下宏大愿力等因缘。也就是说，前世没有修习幻化网道，今生依赖于行道方式和此幻化之道而顿悟。然而，前世乃至更早之前逐渐修习下层道也不相违背。传承的教规中，这种情况被称为“顿悟的修习”。如同三乘种姓决定一样，众生的种姓和根器多种多样，因此也有顿悟的利根，这是秘密主金刚手（藏文：གསང་བདག་སྒྲོ་ཕུག་པ་ཆེན་པོ་）所说的。由此，逐渐修习和自性利根的区分方式也很容易理解。关于这三者的特征，伟大学者的口诀《见解之鬘》中说：达到三种特征的究竟意义，即通达四种觉悟的方式是智慧的特征。反复串习是入行的特征。通过串习的力量而显现是果的特征。如是所说，因是智慧的特征——见，缘是入行的特征——三摩地，显现的特征是果。或者说，将修行的对境视为见，将修行之行视为三摩地，将显现的修行之义视为果。后者中，一切所证显现的是究竟的果，显现一部分的是道之果。前者与果续相同，道续情况下的第三个特征是后者。众生与佛陀的差别在于之前所说的执着显现清净与不清净。断除执着显现的主要因素是见，通过三摩地反复滋养和增长，为了成就持明的果，也安立为因、缘、果三者。在大乘共同的论典中，发心如同圆满菩提的种子，见等其他行为说是它的助伴。但此处和彼处的安立不同，此处是不共的世俗。
English
Some differences in individuals arise from causes such as having previously planted great aspirations on this path of the magical web. That is, if one has not trained in the path of the magical web in a previous life, then in this life, one attains sudden realization dependent on the way of traversing the path and this very path of illusion. However, it is not contradictory to have gradually trained in the lower paths in previous lives and earlier. In the lineage's precepts, such a case is known as "sudden sharpness of training." Just as the three vehicles are determined by lineage, beings have various lineages and faculties, so there are also those with sudden sharpness of faculty, as stated by the great Secret Lord Dro Phukpa. Thus, the way to distinguish between gradual training and natural sharpness of faculty is also easy to understand. Regarding the three characteristics, the great teacher's oral instruction, the Garland of Views, states: "The ultimate meaning of the three characteristics is attained, namely, understanding the manner of the four realizations is the characteristic of knowledge. Repeatedly familiarizing oneself is the characteristic of entering. Manifestation through the power of familiarization is the characteristic of the result." As it is said, the cause is the characteristic of knowledge—view; the condition is the characteristic of entering—samadhi; the characteristic of manifestation is the result. Or, understanding the object of engagement of practice, or considering it as the object of meditation, is view; engaging through the practice, or considering it as the agent of meditation, is samadhi; and considering the manifested meaning of meditation is the result. In the latter case, the complete manifestation of all that is to be realized is the ultimate result, and the partial manifestation is the result of the path. The former is the same as the result continuum, and the third characteristic in the case of the path continuum is the latter. The difference between sentient beings and Buddhas lies in the previously mentioned clinging appearances, pure and impure. The main factor for cutting off clinging appearances is view, and by repeatedly nourishing and increasing it with samadhi, in order to accomplish the result of a vidyadhara, it is also established as cause, condition, and result. In the common treatises of the Great Vehicle, bodhicitta is like the seed of complete enlightenment, and other practices such as view are said to be its companions. However, the establishment here and there is different; here it is the uncommon conventional.
Chinese
即使生起意乐，也能从见解方面安立，因此也没有宗派错乱。首先，在认识原因的特征方面，有可量、能量、结论这三者。第一者，虽然说是执着显现或显现执着的集合，但如果寻求其密意，就是将错觉颠倒的对境作为有法，从而衡量或确定其本初清净的体性。因此，这种有法和所要证成的法的集合意义，显然是指向于此。秘密主衡量经中说：执着显现一旦确定，法性就会显现，就像观察蛇的错觉，从而认识到是绳子一样。如果好好研究这个比喻的安立方式，就能明白。第二者，能量是理由，因为是通过理由的途径来确定。对此，《道次第》中说：彼性五物理与词。因此有三种：先前出现的五物，随后跟随的五理，以及五词的理由。第一者，在先前出现方面，导师以五身通过五眷属以五语的方式，直接显示法性的意义。导师法身以无生意义的语言对眷属智慧海说，报身以意义符号对成熟海说，化身以表达词语对信解海说，金刚身以无别金刚眷属以金刚语说，现证菩提以胜者海以觉性加持的语言来表达。对此，以前的幻术师们对除了化身之外的四身的眷属没有执着显现，因此如果从先前出现来看，这些语言虽然不是理由，但因为是随后证悟的理由的能立支分，所以说是理由。其他的人说，对四身的眷属也有微细的执着显现需要断除，因此是真正的理由。罗钦达玛希利说：即使在最后的道上，也有细微的所知障，因此像后者一样合理。与此相符，最终道者们进入报身的俱生眷属，也进入了法身等三者的眷属，并且对于获得与法身相符的证悟来说，是智慧海的眷属，对于获得与金刚和现证菩提的身体相似的证悟来说，是
English
Even if intention arises, it can be established from the perspective of view, so there is no sectarian confusion. First, regarding the characteristics of knowing the cause, there are three: the object to be measured, the means of measurement, and the conclusion. The first is said to be the collection of clinging appearances or appearances of clinging, but if one seeks its meaning, it is to take the object of mistaken delusion as the subject, thereby measuring or determining its primordially pure nature. Therefore, it is evident that such a subject and the collective meaning of the dharma to be proven refer to this. The Secret Lord's Measuring Scripture states: "When clinging appearances are determined, the nature of reality will appear, just as examining the illusion of a snake leads to the realization that it is a rope." If one carefully examines this way of setting an example, one can understand. The second, the means of measurement, is the reason, because it is determined through the means of reason. In this regard, the Lamrim states: "That nature, five objects, reason, and words." Therefore, there are three: the five objects that occurred previously, the five reasons that follow, and the five-word reason. The first is that in the past, the teacher, with the five bodies, revealed the meaning of the nature of reality to the five retinues through the five languages. The Teacher, the Dharmakaya, spoke to the retinue, the Ocean of Wisdom, with the language of unborn meaning. The Sambhogakaya spoke to the Ocean of Maturity with the symbolic meaning. The Nirmanakaya spoke to the Ocean of Faith with the expressed words. The Vajrakaya spoke to the inseparable Vajra retinue with the Vajra language. The Abhisambodhikaya communicated to the Victorious Ones, the Ocean, with the language of awareness and blessing. In this regard, the illusionists of the past did not have clinging appearances to the retinues of the four bodies other than the Nirmanakaya, so if viewed from the past, these languages are not reasons, but because they are a part of the means of proof for the reason of subsequent realization, they are called reasons. Others say that there are various subtle clinging appearances to be cut off even in the retinues of the four bodies, so they are the real reason. Lo Chen Dharma Shri said: "Even on the final path, there are subtle obscurations of knowledge, so it is reasonable like the latter." In accordance with this, those on the final path enter the co-emergent retinue of the Sambhogakaya, and also enter the retinues of the three, such as the Dharmakaya, and for obtaining realization in accordance with the Dharmakaya, they are the retinue of the Ocean of Wisdom, and for obtaining realization similar to the Vajra and Abhisambodhikaya bodies, they are
Chinese
是否可以认为，将“金刚持眷属”和“胜者如海眷属”分开来说？因为在学道位上，没有亲眼见到智慧法身，而法、报、化三身是聚集之义，这三者本体无别，只是从反体的差别上，将金刚和现证菩提的佛身各自安立而已，所以不能说导师是不同的。金刚语等的含义也是，安住在导师三身无别的密意上，以此来表达眷属们对续部意义的证悟达到究竟，这只是施加的名称而已，类似于胜者的意传。依我自己的理解，在此解脱道之际，不预先使用对自身和他身进行要害打击的方法，而是仅仅依靠理证来全新引导圆满次第的证悟。之所以能够如此引导的原因是，此道是为调伏那些智慧极为敏锐的众生而设，因此被称为“解脱道智慧之路”。像这样的人，仅仅依靠理证就能斩断执着显现的戏论，凭借斩断戏论的力量，就能赤裸裸地见到本来的安住方式。不仅如此，对于极少数非常敏锐的人，金刚上师仅仅给予密意指示，或者仅仅通过象征性的方法，或者仅仅提及词语的开头，就能斩断执着显现，从而清晰地显现自性的智慧。像这样通过敏锐的智慧而解脱的方式，是为了从名相的角度生起定解，而作出的这三种差别的实际情况。全知上师的语录中也说：不依赖脉、气、明点的运作和束缚，仅仅通过理证来与道的光明结合，是此续部的伟大特点，因此必须将理证视为生命。因此，从最初出现的五种事物到可以进行分析的理解理证之间，所有智慧的表达方式都与通过智慧解脱的方式相同，因此从相似之处进行比附，也将五种事物等称为理证。如果这样做，就能理解上面提到的两种观点，无论哪一种都有合理与不合理之处。这种方式是解脱道的难