English
Furthermore, it is wrathful because it destroys the attachment to characteristics of phenomena. It is empowerment because it gathers everything under the control of the great self-aware essence. It is enriching because the seven treasures are spontaneously accomplished. It is pacifying because it is free from the suffering of grasping and being grasped; this is the realization and seeing of the view of activity. Fifth, the view of acting and behaving is: both the actions of benefiting oneself and others are certain within the state of realizing the view of the great bindu. Without clinging to any one side in behavior, one acts without obstruction for the benefit of oneself and others. At the time of acting, there is no attachment to the agent who acts and the object that is acted upon. Sixth, the view of offering that establishes in a place is: all the offerings of the objects of offering, the ornaments above and below, the inner and outer secret enjoyments, and the five desirable qualities. The object to be offered and the agent who offers, and the actions of offering to them, etc., are also: not accomplished elsewhere, but the power of the great mind of awareness and enlightenment, whose power and miraculous displays are inexhaustible, the objects of offering are indivisibly merged into the state of the view of the great essence. Seventh, the view of the sequential empowerments is: in the state of realizing the view of the self-arisen wisdom of the great essence of awareness, the five empowerments of benefit, ability, and profoundness are not sought separately, but are perfectly complete in spontaneous accomplishment at the same time, so the meaning to be attained and the means of attaining it, the way of attaining it, are also not elsewhere, but are controlled in self-awareness, so there is no obtaining of empowerment from elsewhere. Eighth, the view of striving for meaning and accomplishment is: in the great essence of awareness, body and wisdom are spontaneously accomplished, and the delusion of grasping and being grasped is pure from the beginning, so there is no need to newly accomplish siddhis, and there is no need to newly abandon obscurations, and in the state of the nature of mind, there is no going through grounds and paths, so there is no going. The result does not come from elsewhere, but in the state of the suchness of the ground, path and result are all non-dual. Therefore, what is to be accomplished and the agent who accomplishes, how could there be two? There are not. For example, just as the magical displays of illusion do not arise from raising horses and cattle, although they appear as common and supreme siddhis, they are free from causes and conditions, and therefore striving for accomplishment in meaning is also absorbed into the state of realizing the view, and should be known. Ninth, binding and repetition, mantra and mudra, have three aspects. The first is the view: mantra is...
Chinese
犹如回声一般，犹如水中月影一般，声音响起之时，响声即是空性，显现的形相也是空性，犹如水中月影般，并非自性成立，因此，对本尊、咒语的生起和念诵，要了悟其与有无二边相离，无有分别。第二，关于咒语和手印的体性，分为两部分。第一部分，关于手印的体性：什么是大手印的体性或特征呢？十方安住、四时行进的诸佛之身、语、意三者，以及五种智慧，与我的身、语、意三者无二无别地了悟，不超出此，故称“大手印”之“大”。四十二尊寂静本尊的身相，也都是从证悟大圆点之见解中产生，除此之外，没有其他成立或修证的方法，故都汇集于此。第二部分，关于咒语的体性：所谓“咒语”，是极度宣说之意，即了悟胜义谛无自性与世俗谛无灭坏二者无别之见解，在此平等之大坛城中，诸佛身语意的种子字，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字，以及其他四十二尊佛的象征字，四十二个字母都汇集于此，如是了悟。第三，关于咒语和手印的词义：不间断地恒常安住于平等之中，不超出此，因此是手印的词义。从根源上消除烦恼、贪嗔痴三毒以及三时的一切证悟，因此是咒语的词义。第三，这些名相的生起之因：如果问，这些见解的名相分别的生起之因是什么？从解脱道而言，是由于在闻思修上获得稳固，由此产生见解。从方便道而言，有两种，第一种是如上门一般，右脉乐脉，左脉罗玛脉中，气和心识运行，融入中脉，经历入、住、融三者，由此产生见解。第二种是如下门一般，在欲乐道中，右边父续本尊与左边母续本尊平等结合，从比喻智慧四喜道中，产生无上不变之乐的见解之因。从小乘道而言，是通过从修持而来的资粮道，最终圆满四种瑜伽，由此产生见解之因。第四，滴漏。
English
Like an echo, and like the moon's reflection in water, when sound arises, the sound is emptiness, and the appearing form is also emptiness. Like the moon's reflection in water, it is not established as inherently existent. Therefore, the generation and recitation of deities and mantras should be understood as inseparable from being free from the extremes of existence and non-existence. Second, regarding the nature of mantra and mudra, there are two parts. First, regarding the nature of mudra: What is the nature or characteristic of the Great Mudra? The bodies, speech, and minds of the Buddhas who abide in the ten directions and proceed in the four times, and the five wisdoms, are understood as inseparable from my body, speech, and mind. It does not go beyond this, hence it is called "Great" in "Great Mudra." The forms of the forty-two peaceful deities are also produced from the realization of the view of the Great Bindu. Apart from that, there is no other way to establish or accomplish them, so they are all gathered here. Second, regarding the nature of mantra: The term "mantra" means to express extremely. It is the view of realizing that the ultimate truth of no self-nature and the conventional truth of no cessation are inseparable. In this great mandala of equality, the seed syllables of the Buddhas' body, speech, and mind, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and the forty-two letters that represent the forty-two Buddhas are all gathered here, and this is how it is understood. Third, regarding the etymology of mantra and mudra: It is the etymology of mudra because it constantly abides in equality without interruption and does not go beyond it. It is the etymology of mantra because it completely removes afflictions, the three poisons of attachment, aversion, and ignorance, and all realizations of the three times from their roots. Third, the causes of the arising of these
Chinese
将以有漏和无漏的地的区分所显现的见道分为二：像这样，以所作的因，以有漏和无漏的地的高低部分来区分，即身相心三融为一体，证悟智慧的显现，获得能力的是无漏的命力灌顶，以及虽然证悟了，却没有获得能力的有漏的戏论，以二者的差别来区分。有漏见道和无漏见道因此而转变。第五，显示有漏和还灭的有无之边：有漏存在于积聚以下，如《总经》所说：“证悟之根本，内外之，一切有漏五种相。”这里所说的烦恼和近烦恼二者，根本是烦恼，支分是界、生处、死殁四者。还灭也是，戏论以下还灭于恶趣，积聚不还灭于恶趣，因此它有二者。什么呢？因为以见修的能力大小的力量来区分。戏论以下，如果誓言破损，也有还灭于恶趣的。《道次第》中说：“因此四道有还灭，有有漏。”积聚是不可能破损誓言的，所以不还灭于恶趣。有漏是在之前的章节中所说的因，在知见的时候，所寻之境、发展次第、决定三者，以及缘，进入三摩地，在资粮道、瑜伽四支、加行道、积聚五者，总共有八个。有漏的究竟是果的体性，因是知见、命力灌顶，缘是大手印，究竟是任运成就，这三者因为见修的能力变得强大，平等和后得融合，哪里会有有漏和还灭呢？是没有的。在有漏和还灭的四边中，没有有漏却有还灭的边，这里没有说。第六，显示有漏无有道具有因、缘、果三者的方式：在有漏和无漏的两种情况下，有有漏的究竟积聚，和无漏的究竟任运成就。因为有两种究竟，所以有漏和无漏是一体的，每一个都具有因、缘、果三者。其中，有漏的三者是：以普遍的方式证悟见解是因，从那三摩地到戏论以下是缘，积聚是果。无漏的三者是：二种命力灌顶是因，大手印是缘，任
English
The path of seeing, which is distinguished by the grounds of contaminated and uncontaminated, is shown as two: Thus, the distinction is made by the high and low parts of the grounds of contaminated and uncontaminated based on the cause made in this way, which is the union of body, appearance, and mind. Obtaining the ability to manifest wisdom is the uncontaminated life-force empowerment, and although realizing it, not obtaining the ability is the contaminated elaboration. The difference between the two is what transforms into the contaminated path of seeing and the uncontaminated path of seeing. Fifth, showing the tetralemma of existence and non-existence of leakage and reversion: Leakage exists from accumulation onwards, as stated in the General Sutra: "The root of realization, internal and external, all leakages have five aspects." Here, the two, afflictions and near afflictions, are explained. The root is affliction, and the branches are the four: realms, birth places, death, and transmigration. Reversion also: from elaboration downwards, there is reversion to bad destinies, but accumulation does not revert to bad destinies, so there are two aspects to it. What are they? Because they are distinguished by the power of the strength of view and meditation. From elaboration downwards, if vows are broken, there is also reversion to bad destinies. The Stages of the Path state: "Therefore, the four paths have reversion and leakage." Accumulation cannot possibly break vows, so it does not revert to bad destinies. Leakage is the cause mentioned in the previous section, the three of the object of search, the stages of development, and certainty during the time of seeing, and the condition of entering into samadhi, the four limbs of yoga of the accumulation path, the path of joining, the accumulation, and the five, totaling eight. The ultimate of the contaminated is the nature of the result, the cause is knowledge, life-force empowerment, the condition is Mahamudra, and the ultimate is spontaneous accomplishment. In these three, because the power of view and meditation has become strong, and equality and subsequent attainment are mixed, where would leakage and reversion exist? They do not exist. Among the four possibilities of leakage and reversion, the possibility of no leakage but existence of reversion is not discussed here. Sixth, showing how the contaminated non-path has three: cause, condition, and result: In both cases of contaminated and uncontaminated, there is the ultimate contaminated accumulation and the ultimate uncontaminated spontaneous accomplishment. Because there are two kinds of ultimate, contaminated and uncontaminated are one, and each has three: cause, condition, and result. Among them, the three of the contaminated are: realizing the view in a general way is the cause, from that samadhi to elaboration downwards is the condition, and accumulation is the result. The three of the uncontaminated are: the two life-force empowerments are the cause, Mahamudra is the condition, and Ren
Chinese
是证得持明果位的方法。因此，总的因、缘、果三者是：因是了知见解，缘是从进入（修行）开始，直到积资等，果是最终圆满的持明和佛陀，应当如是了知。尤其要了知四种持明的因、缘、果三者。第四，对于未证悟的过患有二。第一，未证悟的过患实际是：如前所述，对于任何见解的意义，没有如实证悟的恶劣心识，也就是智慧浅薄者，对于基的意义不能平等证悟，从美好的言辞中寻找依据，却不能证悟见解，认为可以随意作为，生起低劣的懈怠，行为放纵，做了两种懈怠，不能成就自他之利，有堕入恶趣的过患。因此，如果不能证悟心性之义，即轮涅平等性，仅仅从言辞上说轮涅平等性，是不能获得成就的。第二，从那以后，劝诫努力于证悟的方法是：过患在于，因此要努力使意义和言辞相符。如果有人想，理解没有意义吗？不要怀疑，如果理解了，最终会成就果位。或者有人认为，言辞没有意义吗？不是的，依靠言辞生起信心，无疑会成就果位。第二个总义是进入（修行）之缘的特征，禅定有二：第一，简略地说明是：成就果位的进入（修行）之缘的特征，有修习的禅定瑜伽和见修增上的行为两种。第二，详细地解释分为二：修习和行为。第一又分为二：第一，简略地说明是：修习的瑜伽中，进入（修行）之缘的特征也有：彼定、普现、广大、无散、积资五种。第二，详细解释分为三：详细阐述了资粮道、加行道、瑜伽道、四结合道、资粮积聚道和五道的行进方式。在那五种情况下，如果出现业缘的死亡征兆，如何修持迁识法，以及在见修两种情况下，具备因、缘、果三者，并且每一种都有两个必要目的，必须以次第或同时的方式与果位结合。