English
If someone thinks that as long as the eighth bhumi is not attained, one is always on the path of regress. As it is said in the scripture: 'As long as the eighth bhumi is not attained, one will fear the Hinayana.' If this is said, then, this quote refers to the bodhisattvas of the impure seventh bhumi, who, if they lose their bodhicitta, are in danger of falling into the Hinayana. It does not refer to the path regressing back to samsara. Furthermore, is the self-nature of dharmata seen or not seen in the contaminated? Answer: The self-nature of dharmata is not seen in the contaminated, because the uncontaminated has already seen it. The exhaustion of the contaminated and the seeing of the self-nature of dharmata are simultaneous. Therefore, the quotes that say that the contaminated samadhi sees the meaning of dharmata refer to seeing the general aspect, not to seeing the self-nature. Furthermore, is there a difference in the clarity of dharmata under any path? If it is clear, then the self-nature of dharmata should not be seen in the contaminated. If you admit this, it contradicts what was said earlier. If it is not clear, then the Lamrim says: 'The divisions of clarity proceed in stages.' If this is said, then, to this, Tsangpa Child says: It is not clear, because it is the self-nature of dharmata. There is a difference in the length of time, because as one progresses to higher and higher paths, one becomes more and more stable. Nyuton says: The difference in the path is whether it is clear or not. Gyawa Gongpa says: Both clarity and length of time exist. The former is evident in the Lamrim, which says: 'The divisions of clarity proceed in stages.' The latter is clear in the Sutra of Universality, which says: 'A moment, an instant, a short time, immediately, half a watch, a watch.' and so on. Although this is said, these four views do not distinguish between view and samadhi. Seeing the general aspect of dharmata is the general meaning of the view, and seeing the self-nature is the self-nature of the view. Thus, from the perspective of the view, there is no clarity or length of time. And those quotes that say there are these differences refer to the samadhi of meditating on the meaning of what is seen, which has the saying of clarity and length of time. Then, does this mean that the view and meditation of Mahayoga are different? Because the view has no clarity or length of time, while meditation does. If this is said, then, according to this, the path and the result should also be different. The result to be obtained and the obtaining
Chinese
因为是行持之道。以理证成立。周遍相同。如果想，这乃是大秘密之决定，是果转化为道。如是说故，清楚了。第三大成就分二：行持五种资具之方法，以及彼之所成真实成就。第一分二：行持四种资具之方法，以及行持阿黎嘎黎之方法。第一是：衣服饰品等一颂：丝绸和兽皮等穿在身上的衣服，以及珍宝头饰等佩戴的饰品资具，还有饮食的资具，以及与美妙的歌曲结合的声音词语的资具，以及各种各样的足舞和手舞的嬉戏，四种资具的集合，无论行持什么，都知晓一切云聚为自明智慧的种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性，无有贪执地善加行持，则能令所有出现奇妙果位的坛城皆欢喜，从而获得巨大的利益。第二分三：阿黎结合，嘎黎解脱，以及显示行持二者亦不为罪垢所染。第一分三：所行持之对境，如何行持之方法，以及从明妃之虚空中获取大成就。第一是：明妃等二句：总的来说，阿黎嘎黎代表方便智慧以及父母等众多，此处代表结合解脱二者。又，在《分支》中说：此乃自性结合解脱，禅定之结合解脱，根境时之结合解脱，大方便之结合解脱，以及显现之结合解脱。如是所说之五种中，第一是：对于本有之自性之义，以证悟之智慧结合即是结合，由此使无明完全清净即是解脱。第二是：在生起次第之时是所观修之境，并且成为彼显现之助缘。第三是：从将一切显现执着为显明为身和智慧的证悟之集合中解脱。第四是：如第十五章之义，往昔诸佛以猛厉之事业成办利益。第五是：此处会供修法之时
English
Because it is the path of practice. It is established by valid reasoning. The pervasion is the same. If you wish, this is the definite great secret, the fruit transformed into the path. As it is said, it is clear. The third, great accomplishment, has two parts: the method of practicing the five implements, and the actual accomplishment to be accomplished by them. The first has two parts: the method of practicing the four implements, and the method of practicing Āli and Kāli. The first is: clothes, ornaments, etc., one verse: silk and animal skins, etc., clothes to wear on the body, and precious skull garlands, etc., the implements of ornaments to wear, and also the implements of food and drink, and the implements of sound and words combined with pleasant songs, and various kinds of foot dances and hand dances; the collection of the four implements, whatever is practiced, all the clouds are known to be the nature of the self-aware wisdom syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), and if practiced without attachment, all the maṇḍalas where wonderful fruits appear will be pleased, and great benefits will be obtained. The second has three parts: combining Āli, liberating Kāli, and showing that even if these two are practiced, one is not stained by faults. The first has three parts: the object to be practiced, the method of how to practice, and obtaining great accomplishment from the space of the consort. The first is: goddesses, etc., two lines: in general, Āli and Kāli represent skillful means and wisdom, and many such as father and mother, but here they represent the two, combining and liberating. Also, in the "Branches" it says: "This is the combining and liberating of self-nature, the combining and liberating of samādhi, the combining and liberating of sense objects and time, the combining and liberating of great skillful means, and the combining and liberating of manifestation." Among the five as it is said, the first is: for the meaning of the nature that exists from the beginning, combining with the wisdom of realizing it is combining, and thereby completely purifying ignorance is liberating. The second is: at the time of the generation stage, it is the object of meditation and becomes a condition for its manifestation. The third is: liberation from clinging to all appearances as the collection of realizations that are clear as body and wisdom. The fourth is: according to the meaning of the fifteenth chapter, in the past, the victorious ones accomplished the benefit with wrathful actions. The fifth is: here, at the time of the gathering and accomplishment
Chinese
这是实际要使用的。那么，依靠的补特伽罗应该如何使用呢？有些人说，能够用三摩地来勾召和解脱，如果对方不愿意，也能遣返，说是具有这两种能力。就自宗而言，需要具备上述修行者的特征，即具有通达因的智慧，不退失进入和行持的支分，习惯于显现分的三摩地，并且获得对风心的自在。如《妩媚》中所说：“见行三摩地，关联而熟习。”如何行持，按照经文即可。其中，结合的明妃分为年龄、脉、菩提心和结合方法四种方式来阐述。第一种是：十二岁的具相女子是天女，为上等；十六岁的具相女子是龙女，为中等；二十岁的具相女子是恶种女，为下等。第二种是：有海螺脉的女子是天女，具有平等脉的是龙女，具有残脉的是恶种女。第三种是：日月二者都漏出的是天女，日漏出的是龙女，二者都不漏出的是恶种女。第四种是：自己和他人都能获得安乐的结合方法是天女，他人获得安乐的是龙女，只有自己获得安乐的是恶种女。或者，天女是真正的天女，龙女是真正的龙女，这些可以通过咒语和三摩地真实地勾召。如果不能，那么恶种女也可以，即人间的女子也可以。如果上师能力小，或者智慧不够明晰，那么就区分明妃的相好与恶劣，亲近好的，不亲近坏的。如果上师能力大，并且智慧明晰，那么就不区分明妃的相好与恶劣，因为即使是恶劣的也不能造成损害，所以遇到什么就亲近什么。第二，明妃等一颂。也就是《妩媚》的经文中所说：“灌顶誓言及正法三说，身上五部之尘示欢喜，善巧方便依时而结合。”像这样，通过欲望的论典来增长安乐，将父母观想为本尊，并且将空处观想为金刚和莲花，在明妃隐秘的莲花中，生起三种聚之一的坛城，并在其中...
English
This is what is actually to be used. So, how should the person who relies on it use it? Some say that one is able to summon and liberate with samadhi, and if the other party is unwilling, one can also send them back, saying that one possesses these two abilities. According to our own system, one needs to have the characteristics of the practitioner mentioned above, that is, to have the wisdom to understand the cause, not to lose the limbs of entering and practicing, to be accustomed to the samadhi of discriminating appearances, and to have obtained mastery over wind and mind. As it is said in "Alluring": "View, practice, samadhi, connected and familiar." How to practice, just follow the scriptures. Among them, the consort for union is explained in four ways: by age, by channels, by bodhicitta, and by methods of union. The first is: a twelve-year-old girl with good signs is a goddess, which is the best; a sixteen-year-old girl with good signs is a naga girl, which is medium; a twenty-year-old girl with good signs is an evil-born girl, which is the lowest. The second is: a girl with a conch channel is a goddess, one with equal channels is a naga girl, and one with defective channels is an evil-born girl. The third is: one who leaks both sun and moon is a goddess, one who leaks the sun is a naga girl, and one who does not leak either is an evil-born girl. The fourth is: one who knows the method of union that brings happiness to both oneself and others is a goddess, one who brings happiness to others is a naga girl, and one who only brings happiness to oneself is an evil-born girl. Alternatively, a goddess is a real goddess, and a naga girl is a real naga girl, and these can be genuinely summoned through mantras and samadhi. If that is not possible, then an evil-born girl is also acceptable, that is, a human girl is also acceptable. If the teacher has little ability or unclear wisdom, then distinguish the good and bad signs of the mudra, and associate with the good and not with the bad. If the teacher has great ability and clear wisdom, then do not distinguish the good and bad signs of the mudra, because even if it is bad, it cannot cause harm, so associate with whatever you find. Second, the verse about the consort. That is, as it is said in the text of "Alluring": "Initiation, vows, and the three teachings are explained, the dust of the five families on the body shows joy, skillful means are applied according to the occasion." In this way, increase bliss through the treatises on desire, visualize the parents as deities, and visualize the empty space as vajra and lotus, and in the secret lotus of the consort, generate a mandala of any of the three clusters, and in that very place...
Chinese
以大乐的自性，菩提心在心之坛城中生起，以喜乐之声和光芒，供养并迎请所有聚集的佛陀云。他们欢喜受用，以大欲之火，将红白菩提心融化为极其清净的自性，从我的顶轮进入，供养莲花坛城的诸神，一切皆在自明的自性中欢喜，以平等最胜的布施，将我和轮回涅槃融为一体，安住于大乐之中。第三是修法等一颂。如是修持后，空行秘密的日月交融，父母的脉轮聚集十三万的精华之心髓，从莲花坛城，在会供修法最后结束的黎明时分，由父亲的秘密金刚舌取出。以方便调伏并散布，在顶轮大乐处与先前的处所母音相遇之时，转为自性俱生智。如是修持的功德是，共同世俗的功德，以神通如鸟般在空中飞行，身体的颜色明亮，光彩夺目，或者心的现量智慧清晰，以禅定和智慧的光芒照亮，从而迈向上道，寿命与日月同等。以及不共的功德，如意宝的云朵般降下所欲之雨，获得无漏学道的四种持明，以及最终的果位，本性主尊普贤王如来的最胜之地。二是卡利度脱之方便，田等二颂。其中也有如上三种，成为所度脱之境者有二，殊胜大吉祥清净之田，以及殊胜小以慈悲摄受之田。前者如菩萨七世以利他之心布施身体，从而激发慈悲。后者如《娇姿续》云： 供养三宝上师与， 自身之敌二者皆， 违犯誓言邪见争， 集会来临损害众， 誓言之敌具恶相， 三恶趣及此十者， 瑜伽行者皆应受。 如是所说之十田。或者殊胜十田中之身敌二