English
Thus it is said. Fourth, the reasoning of the great self is: All phenomena of samsara and nirvana, the dharmas, appear in many ways from the perspective of appearance, but when measured from the perspective of reality, it is not so, because the nature of mind has always been abiding in the nature of one great self-born wisdom. For example, just as telling the history of ancestors allows one to know their respective lineages. Moreover, it is said in the Namdak: "All these appearances are each their own, the nature of consciousness without self-nature. Self-born wisdom appears without a place." Thus it is said. Second, the reasoning of similar sounds and similar meanings is: The words are commonly known in Sutra and Tantra, and the meaning is established as it is. Third, in tenets, there are the measure of realization and the avoidance of irrelevant disputes. The first is: Realization is attained by searching with the three stainless wisdoms without touching the extremes of imputation such as existence and non-existence. In the Stages of the Path, it is said: "If you search from existence, it is imputation, and you will fall into eight imputations. If you search from non-existence, it is denial, and you will fall into ten places of denial. If you search from both existence and non-existence, then this will not be taught in the scriptures." Thus it is said. The second is: Realizing the nature of the tenets, the nature of reality itself as its own characteristic, and then the awareness becomes clear in the absence of an object. In the Stages of the Path, it is said: "Like the ocean and the reflection, without relying on sound and without thinking, self-awareness is directly perceived, free from objects, self-illuminating, free from three, and unwavering. Whatever is definitely done with confidence, the view based on hearing and thinking reaches its end." Thus it is said. Fourth, avoiding disputes is: When entering the path, it is certain that the nature of reality is directly realized, because the self-characteristic of such is seen there. As in "without relying on sound and without thinking." And if that is not realized, then the reasoning of direct perception will also become meaningless, if you say so. To that, there are two answers: equality and refutation. The person who has completed the view of hearing and thinking and is about to enter the accumulation path, the dharma, it is certain that the great emptiness is directly realized, because it is the person whose view has been determined by hearing and thinking as inseparable from samsara and nirvana. It cannot be accepted, because it has not yet entered the accumulation path of the great emptiness. The refutation is: The general aspect of the nature of reality is established as seeing the general meaning. And some say that the self-characteristic of the nature of reality is contaminated
Chinese
说“以自性明现，无漏瑜伽明现而见”也是以前的过失。三、分类别相，有修持所依的道次第之见和应取的续部要义之见。第一，所遍的一切道以能遍的见遍及，因此道的见有九种。道次第中说：“平等性中不畏惧，明现决定之智慧，圆满一切相大空，自性智慧以悲观，一相印为果位见，一切明观之见，无障碍之大集见，灌顶平等性不动摇，智慧一切智之九见。”第二，续部的体性，以能遍的见遍及，因此续部要义的见有九种。其中说：“续部要义总持之把握，是为誓言与誓言，自之见即是誓言。”等等。五、未证悟之过失，有将佛土见为轮回之处，以及不修善业也不从轮回中解脱的过失。第一，广释中说：“若无真实智慧之自性明，则善逝佛土亦见为恶趣处。”第二，其中说：“若不以方便善巧摄持，纵然恒常修持道之善，亦生天界天人与人中，不得无生无死之地。”六、证悟之功德，有将恶趣之处见为佛土，无论修何业皆不束缚，不退转轮回且能成佛的功德。第一，广释中说：“若证悟胜乘平等之义，则恶趣之处亦为色究竟天兜率天。”第二，此中说：“若能确信无上乘，纵然行持烦恼业，所作不虚转为二资粮，戒律圆满具足。”第三，道次第中说：“何人如是见证悟，彼为殊胜成就之精华，如摩羯陀鱼之印，不舍证悟事物之义，行境之中无有衡量。”如是宣说。二、无执着之行持有六，第一需要
English
Saying "seeing with self-awareness manifest, and immaculate yoga manifest" is also a previous fault. Third, dividing the categories, there are the views of the stages of the path to be practiced and the views of the essential points of the tantras to be adopted. First, since all paths to be pervaded are pervaded by the view that pervades them, there are nine views of the path. The Stages of the Path says: "Not fearing from the state of equality, Manifesting definite wisdom, Seeing the great emptiness complete with all aspects, Seeing self-awareness and wisdom with compassion, Seeing the one seal as the fruit, The view of all clarity, Seeing the great assembly without obstruction, Empowerment equality unwavering, The nine views of wisdom all-knowing." Second, the nature of the tantras, pervaded by the view that pervades them, therefore there are nine views of the essential points of the tantras. It says: "The grasp of the essence of the tantras, Is called samaya and samaya, One's own view is the samaya." And so on. Fifth, the faults of non-realization include seeing the Buddha-field as a place of samsara, and the fault of not being liberated from samsara even if one does not practice virtuous deeds. First, the Extensive Explanation says: "If there is no self-awareness of true wisdom, then even the Sugata's Buddha-field is seen as a place of evil rebirth." Second, it says: "If not grasped by skillful means, even if one constantly practices the virtue of the path, one will be born as gods and humans in the higher realms, and will not attain the state of no birth and no death." Sixth, the qualities of realization include seeing the place of evil rebirth as a Buddha-field, not being bound by whatever actions one performs, and having the qualities of not regressing in samsara and attaining Buddhahood. First, the Extensive Explanation says: "If one realizes the meaning of the supreme vehicle's equality, then even the place of evil rebirth is Akanishta and Tushita." Second, it says: "If one is certain of the unsurpassed vehicle, even if one engages in afflictive actions, what is done is not in vain but turns into the accumulation of two merits, and the vows of discipline are perfectly complete." Third, the Stages of the Path says: "Whoever sees and realizes in this way, that is the essence of the supreme accomplishment, like the seal of the Makara fish, does not abandon the meaning of realizing things, and is immeasurable in all realms of activity." Thus it is said. Second, there are six practices of non-attachment, the first is need.
Chinese
是为了：遣除他人的障碍，消除习气。成办所求，圆满资粮，并能增进见修行持。如经部所说：‘为了自己和他人的利益，与道相符的行为，应为了空性之时的禅定而行持。’二是体性的特征：是使道位的身语意三门完全清净的身语意三业。如经中所说：‘身语意和一切法，不住于任何处，不执著任何事物。’三是词义：从“ཙརྻ”的声音而来，意为行持。为了使三门有意义，行持密咒的行为。经部中说：‘三门的事业，是词义成立的原因。’四是
English
It is for: dispelling the obstacles of others and eliminating habitual tendencies. Accomplishing what is sought, perfecting the accumulations, and enhancing the view, practice, and conduct. As stated in the scripture: 'For the benefit of oneself and others, conduct that is in accordance with the path should be practiced for the sake of samadhi during emptiness.' Second, the characteristic of the essence: it is the activity of body, speech, and mind that completely purifies the three doors of body, speech, and mind in the stages of the path. As stated in this scripture: 'Body, speech, mind, and all phenomena do not abide anywhere and do not cling to anything.' Third, the meaning of the word: it comes from the sound "Carya," meaning conduct. In order to make the three doors meaningful, it is the action of engaging in the practice of mantra. As stated in the scripture: 'The activity of the three doors is the reason for the establishment of the meaning of the word.' Fourth, the classification: the time when conduct is practiced and the objects that are practiced. First, after rising from samadhi, in the post-meditation state, conduct is practiced without clinging to anything. As stated in the scripture: 'Everything arises from samadhi.' Second, it is divided into two types: general and specific. First, in general, it is the purification of body, speech, and mind. To explain it a little, in the initial stage of practice, it is conduct with mindfulness, divided into two types: conduct that avoids unfavorable conditions and conduct that relies on favorable conditions. The first is: liberating oneself from all faults such as the eight worldly dharmas and engaging in conduct that is conducive to increasing the merit of others. As stated in the Vajrasekhara Sutra: 'Until stability is attained, without any dust of faults, abide in the three vows.' The second is: prolonging the realization of samadhi with mindfulness and mainly relying on the conduct of the session interval. As stated in the Madhyantavibhaga: 'Writing letters, making offerings, giving alms, listening, reading, upholding, explaining, reciting, and thinking and meditating on them, the nature of these ten activities is an immeasurable accumulation of merit.' Therefore, practicing these ten dharmic activities, and after becoming slightly familiar, when there is no difference between samadhi and post-meditation in a solitary place, making realization able to withstand challenges is the conduct of a crazy yogi. After becoming very familiar, when there is no decrease or increase in realization, benefiting others without artificiality is like a king ruling the country, this is the general explanation. Second
Chinese
特殊的行持有解脱道有意的行持和方便道苦行的行持。第一种，有次第和顿悟两种，第一种，在有漏道中和无漏道中如何行持。第一种，信勤的行持与智慧相应，与方便相应，片面的有戏论的，积聚的行持等六种，很容易理解。第二种是神变的行持，即四种持明的行持。第二种顿悟解脱道的行持是，随顺后得智如何行持，不缘，不执，远离作为勤奋执着和分别，是奇妙的行持。如《总集经》中说：从不缘中行持，如是行持一切行持，殊胜的意义是殊胜的行持。第二种方便道苦行的行持是，以善巧方便计算确定的把握，对轮回的任何法都行持。如《此续》中说：若能确定无上乘，烦恼诸业皆行持，做了不积聚成为顺缘，戒律圆满。第五个过失是，不具备特殊的行持，就不能获得究竟的果位。如《心滴》中说：舍弃特殊则无究竟。第六个功德是，以这些行持增上，迅速获得两种成就。如《广大经》中说：以无作的精进，由此获得菩提心要。第三，对于陈设的坛城也有六个方面。第一，必要是，在灌顶、修法、供养、事业等时候，成为成办自他利益的所依，这是共同的必要，特别是成就的方法和所依是坛城。第二，体性的特征是，陈设圆满显现为天众轮的种类中安住。也是《心滴》中说：七个阶段取心要，何者陈设圆满即是体性。第三，词义是，从“曼荼罗”这个词来说，是执持心要的基础或者取心要的意思。如《释小》中说：曼荼是指心要之义，罗是指取的意思。第四，分类上，分为三种，分为七种。