English
It is also very necessary. Thus, add the explanation. Now, if someone asks, if the three, cause, condition, and result, are in accordance with the tenets of the lower vehicles, then in the Great Perfection, which is primordially enlightened, is there no contradiction in establishing cause, condition, and result? In response to this, like Mahāyoga and other lower vehicle tenets, through the cause and condition of the limbs of approach and accomplishment, they desire to accomplish the result. But in the state of the Great Perfection, it is not necessary to do so, because the four approaches and accomplishments are also perfected in the effortless and spontaneously accomplished yoga, so there is nothing that actually becomes the cause, condition, and result. Thus, the meaning is established in spontaneous accomplishment, and added to the oral instructions. Now, among the four approaches and accomplishments of Mahāyoga, the establishment in the Great Perfection is slightly clearer, for example, approach is considered to be bodhicitta, etc., or it is not through this method, etc. The great accomplishment is the union of skillful means and wisdom, showing the connection with bodhicitta, the three of skillful means, wisdom, and bodhicitta, the three of father, mother, emanation, sister and brother, the three doors of liberation, emptiness, wishlessness, and signlessness, are related from the beginning and spontaneously accomplished, thus add the explanation. Subduing the four māras, in general, there are various methods of subduing māras in each tenet, but here, it is intended to subdue the four māras through the four limbs of approach and accomplishment, that is, like this, approach is the characteristic of knowing bodhicitta, destroying the māra of the Lord of Death with unborn samādhi. Approximate approach is the characteristic of knowing oneself as the deity, destroying the māra of the aggregates with illusion-like samādhi. Accomplishment is the characteristic of generating the mother, destroying the māra of afflictions with dust-free samādhi. Great accomplishment is the characteristic of the union of skillful means and wisdom, destroying the māra of the son of the gods, the interruption of distraction, with non-objective samādhi equal to space. In this way, which path has the power to subdue the four māras, that is the completely pure path, which is the great path of effortless and spontaneous accomplishment.
Chinese
哦！现在讲述进入大圆满坛城的次第。也就是从下部乘的阶段开始，进入彩粉等坛城的次第，也是通过开眼、指示坛城的真如之义、灌顶之后，进入成就悉地。但在这里并不依赖于那些，而是进入一切法本初成佛的无上坛城。进入的方法是通过三种秘密的方式进入。也就是从无谬地宣说大乘的善知识处，首先以听闻的智慧听闻经论是开眼。之后以思惟的智慧领悟意义是见到坛城，也就是认识本尊的体性。领悟之后以修习的智慧使之熟悉，是进入坛城，也就是获得灌顶。进入后显现出来是获得大悉地。就像这部经中也说：于圆满智慧之坛城，以闻思修之结合，自生任运自然成。此乃一切佛之，不违越誓言之最胜。应当如此理解其意义。现在讲述大圆满的这种方式是不共的。因此，如此这般的方式是，大圆满究竟的意义。于文字轮广大积聚之地任运进入。等等这样宣说。其中文字轮广大积聚之地是指，一般从各自的经论中宣说佛地的各种差别，但从总的体性乘来说，佛地被称为普光地。这是因为从本尊放射出众多光芒，使所化众生堪能的缘故。是这样说的。金刚乘总的来说，佛地分为三种，即普光地、莲花地和文字轮广大积聚之地。其中普光地是，法身无相自性地，光明普照一切。莲花地是，以无分别的智慧，对法身的意义什么也不见。
English
O! Now, the order of entering the mandala of the Great Perfection is explained. That is, from the stage of the lower vehicles, the order of entering mandalas such as colored powders is also through opening the eyes, indicating the meaning of the suchness of the mandala, and after being empowered, entering into the accomplishment of siddhis. But here, it does not depend on such things, but rather enters the unsurpassed mandala where all dharmas are primordially enlightened. The method of entering is through the three secrets. That is, from a virtuous friend who unerringly teaches the Mahayana, first, hearing the scriptures with the wisdom of listening is opening the eyes. Then, understanding the meaning with the wisdom of thinking is seeing the mandala, that is, recognizing the nature of the deity. After understanding, familiarizing oneself with the wisdom of meditation is entering the mandala, that is, receiving empowerment. Manifesting after entering is obtaining the great siddhi. Just as it is said in this very scripture: In the mandala of perfect wisdom, through the combination of hearing, thinking, and meditation, self-born, spontaneous, and naturally accomplished. This is of all Buddhas, the supreme oath that is not transgressed. One should understand its meaning in this way. Now, this way of the Great Perfection is taught as uncommon to all. Therefore, this way is the ultimate meaning of the Great Perfection. Spontaneously entering the ground of the great accumulation of the wheel of letters. And so on. Among them, the ground of the great accumulation of the wheel of letters refers to the fact that, in general, various differences in the Buddha-ground are proclaimed from various scriptures, but from the general characteristic vehicle, the Buddha-ground is called the All-Illuminating Ground. This is because many rays of light emanate from the deity, making the beings to be tamed capable. So it is said. In general, the Vajrayana, the Buddha-ground is divided into three, namely, the All-Illuminating Ground, the Lotus Ground, and the Ground of the Great Accumulation of the Wheel of Letters. Among them, the All-Illuminating Ground is the Dharmakaya, the unconditioned, the nature ground, illuminating all with its clear light. The Lotus Ground is, with non-discriminating wisdom, not seeing anything at all in the meaning of the Dharmakaya.
Chinese
您。是无执著的慈悲之根本。文字轮大集会，即彼时智慧和相的坛城之自性，不费力气自然成就。其中文字有两种：智慧和相。相也有两种：名和色。色也有两种：完全圆满和部分显现。像这样果法的坛城大集会自然成就，也称为文字轮大集会之地，也称为佛地第十三地。金刚藏庄严续中说有十二佛地，即方便和智慧二者，五身五智，安立为十二地。像这样的，此经中说：地极住于持明者。以及说：以方便和智慧胜妙。其他经典中也说金刚持地，或普贤无别地，或智慧上师地等，所有这些都指这样的意义，只是各自侧重于伟大功德的不同方面而已。像这样不需努力自然进入的状态，也是具足极高智慧的人长期串习才能达到的，不是普通人能做到的，这是不共的教导。其中“串习成疾速”是指一下子进入，遮止了逐渐进入。以前的老师们在口诀中说，缓慢是指智慧能力小，逐渐进入，这与意义的场合不符，也与文句的含义相悖，所以不采用。这样，因为是不共的，所以作为上师的人们，也要精通一切乘，结合所化众生的根器来教导。此经中也说，对非器者施予的过失，在灌顶的续部等大多数教言中也有记载，所以认为这个秘密也不是自己编造的。现在因为害怕讲述以上所说的见解的差别，以及行为和友伴的相状，誓言的体性，苦行和行为的差别
English
You. It is the basis of unattached compassion. The great assembly of the wheel of letters is the nature of the mandala of wisdom and signs at that time, spontaneously accomplished without effort. Among them, there are two types of letters: wisdom and signs. There are also two types of signs: name and form. There are also two types of form: fully complete and partially manifested. The spontaneous accomplishment of such a great assembly of the mandala of the Dharma of fruition is also called the ground of the great assembly of the wheel of letters, and also called the thirteenth Buddha ground. In the Vajra Heart Ornament Tantra, it is said that there are twelve Buddha grounds, namely the two of skillful means and wisdom, the five bodies and five wisdoms, which are established as the twelve grounds. Like this, in this very scripture it says: The supreme ground abides in the vidyadhara. And it says: With supreme skillful means and wisdom. In other scriptures also, the ground of Vajradhara, or the ground of Samantabhadra without distinction, or the ground of the wisdom guru, etc., all refer to such a meaning, only emphasizing the different aspects of great qualities. Like this, this state of spontaneous entry without effort is also something that can only be achieved by those with extremely high intelligence who have practiced for a long time, and it is not something that ordinary people can do. This is an uncommon teaching. Among them, "habituation becomes rapid" means entering all at once, preventing gradual entry. Former teachers said in their instructions that slowness means small intellectual capacity and gradual entry, which is inconsistent with the occasion of the meaning and contradicts the implication of the words, so it is not adopted. Thus, because it is uncommon to all, those who hold the position of teacher must also be proficient in all vehicles and teach in conjunction with the capacity of the disciples to be tamed. In this very scripture, it is also said that the fault of giving to a non-vessel is mentioned, and it is also recorded in most of the teachings such as the empowerment tantras, so it is considered that this secret is not self-made. Now, fearing to explain the differences in the views mentioned above, as well as the characteristics of behavior and companions, the nature of vows, and the distinctions of asceticism and conduct
Chinese
觀點的差異也會導致苦行和禁戒的不同，等等。 觀點就像眼睛一樣，就像切割一樣。 苦行和禁戒就像腳一樣，跟隨其後也會改變。 苦行，梵文稱為「थापासा」（thāpāsā），意思是「燃燒」。 為了獲得功德的果實，而使身體燃燒的行為的特徵被揭示。 禁戒，梵文稱為「व्रत」（vrata），意思是「轉變」。 為了獲得功德的果實，將自己從先前的狀態轉變為另一種狀態的行為的特徵被揭示。 觀點的差異會導致苦行存在與否兩種情況。 沒有苦行是因為觀點上沒有需要實現的目標，例如世俗之人和極端主義者。 有苦行是因為觀點上有需要實現的目標，分為四種。 在自覺佛的觀點中，將其分開，因為沒有提到苦行，所以應與聲聞乘相結合。 所謂的「五火供養的苦行」，是因為獲得了世間神通的特殊能力，看到某些眾生由於接近轉生為天人的業力，因寒冷而供養四個方向的火。 他們沒有看到業力的原因，而是思考這種行為方式有什麼好處。 通過世間神通進行調查後，他們看到死亡後轉生為天人，因此認為被火燃燒是一種功德。 從那時起，即使在非常炎熱的太陽下，他們也認為被火燃燒是一種功德。 因此，供養四堆火和太陽，總共五堆火，五火供養的苦行在世間出現。 因此，這也是通過觀點和瑜伽的現量而建立的，並且它以不可見的事物作為衡量標準，並遵循完全確定的事物。 對於其他人也應如此應用。 所謂的「邪行禁戒」，其使身體受苦的特徵，在佛陀的苦行中也存在。 如經中所說：「實踐身體的煩惱，會產生三種果實。」 因此，為了區分這種情況，才這樣說，意思是「這是徒勞無功的行為」。
English
Differences in views also cause differences in asceticism and vows, and so on. View is like the eye, and just as it cuts, asceticism and vows are like the feet, and following after will change. Asceticism, called "thāpāsā" in Sanskrit, means "burning." The characteristic of the practice of burning the body in order to desire the fruit of merit is revealed. Vows, called "vrata" in Sanskrit, means "transformation." The characteristic of the practice of transforming oneself from a previous state to another in order to desire the fruit of merit is revealed. Differences in views cause asceticism to be either present or absent. The absence of asceticism is because there is no goal to be accomplished in the view, such as worldly people and extremists. The presence of asceticism is because there is a goal to be accomplished in the view, and it is divided into four types. In the view of the Pratyekabuddha, it is set aside, and since asceticism is not mentioned, it should be combined with the Shravakas. The so-called "asceticism of offering five fires" is because, with the special ability of obtaining worldly superknowledge, one sees certain beings offering four fires in four directions due to the cold, because they are close to the karma of being born as gods. They did not see the cause of karma, but wondered what benefit there was in this way of practice. After investigating with worldly superknowledge, they saw that they were born as gods after death, so they saw being burned by fire as a merit. From then on, even in the very hot sun, they saw being burned by fire as a merit. Therefore, offering four fires and the sun, a total of five fires, the asceticism of offering five fires arises in the world. Therefore, this is also established by view and the direct perception of yoga, and it takes the invisible as a measure and follows what is completely determined. It should be applied to others in the same way. The so-called "wrong practice of vows," the characteristic of causing suffering to the body, is also present in the asceticism of the Buddha. As it is said in the sutras, "Practicing the afflictions of the body will produce three kinds of fruits." Therefore, in order to distinguish this kind of situation, it is said in this way, meaning "this is a fruitless labor."