Chinese
如果有人问，将见解和禅定两者结合起来讲述，是否成立为理由？如果不成立，那就仅仅是重复而已。如果成立，那就必须说明理由。实际的联系是：见解和禅定两者主要是主一联系，而它们和果位两者则大多是彼生联系。但是，见解和禅定也存在彼生联系。即使如此，说见解有联系，就像在波罗蜜多乘中，发心是置于大乘道的总摄之中一样。无论是生起次第还是圆满次第，由于见解对于作为果位二身的真实因，需要显现为道路和果位的共同方式，因此见解是连接道路上下的纽带。如果智慧没有看到庸常，禅定的骏马就无法奔驰。所有在道路上所做的天神形象，都转化为佛慢大禅定，这是因为通过见解，对大菩提的智慧方式获得了定解，并以此为基础进行修习的痕迹。就像仅仅修习寂静的笑容消失和忿怒的怒目圆睁，无法成就无上佛的色身一样，对于生起次第和圆满次第的其他部分，也应运用同样的道理。因此，将见解称为联系，是因为它是成就佛果的原因。而且，仅仅最初证悟见解是不够的。那么，证悟它有什么样的必要呢？从烦恼和清净的法，以及瑜伽士的智慧显现和招引成就的角度来看，从传承上用“明灯”和“铁钩”等词语赞美，所有被命名为五肉五甘露等，原本就是基位法身觉性空性双运大圆满的游舞，在多味一体的状态中，以证悟成佛的大平等无有不平等的意义，通过二次第的觉悟融入虚空的方式，无有取舍地进行修行。这也有初学者、成就者和一切智者等的次第，或者根据智慧稍微增长和稍微获得智慧的掌控等情况，按照自己的根器来修行。这里所说的修行，并非仅仅指近取的修行。
English
If someone asks, does combining and explaining view and meditation together stand as a reason? If it doesn't, then it's merely repetition. If it does, then that reason must be explained. The actual connection is: view and meditation are mainly a relationship of being one in essence, and they and the result are mostly a relationship of arising from that. However, there is also a relationship of arising from that between view and meditation. Even so, saying that view has a connection is like how, in the Paramita Vehicle, bodhicitta is placed within the summary of the Mahayana path. Whether it is the generation stage or the completion stage, because view is necessary for the actual cause of the two kayas of the result, it needs to appear as a common way of the path and the result. Therefore, view is the link connecting the upper and lower paths. If wisdom does not see the ordinary, the horse of meditation will not run. All the forms of deities done on the path are transformed into the great samadhi of Buddha's great pride, because through view, a definite understanding of the wisdom way of great bodhi is obtained, and it is the trace of practicing based on this. Just as merely practicing a fading peaceful smile and a wrathful glaring stare will not accomplish the form body of the unsurpassed Buddha, the same reasoning should be applied to other parts of the generation stage and completion stage. Therefore, view is called a connection because it is the cause of accomplishing Buddhahood. Moreover, it is not enough to merely realize the view at first. Then, what kind of necessity does realizing it have? From the perspective of afflictions and purified dharmas, and the yogi's wisdom manifesting and attracting accomplishments, from the lineage, praised with words like "lamp" and "hook," all that are named as the five meats and five great amritas, etc., are originally the play of the ground dharmakaya, awareness-emptiness, co-emergent great perfection. In the state of many flavors being one, with the meaning of great equality without inequality of realizing Buddhahood, through the way of the two stages of realization merging into space, one practices without acceptance or rejection. This also has the order of beginners, accomplished ones, and omniscient ones, etc., or according to one's own capacity, based on the certainty of wisdom slightly increasing and slightly gaining control of wisdom, etc. The practice mentioned here does not only refer to the practice of the proximate cause.
Chinese
而且，不仅仅是享用五甘露，因为在那部经的紧接着的地方，说“是进入的特征”，所以这是定的特征。因此，重要的是要发挥本来就是佛的平等大性的力量，因此，这样平等性的意义是作为享用之处，它的支分也都在那里汇集。因为定是成就无上佛的因，所以需要证悟见地。为了成就佛果，密宗无上的瑜伽，所有不共的修持都汇集在二次第中，如经中所说：诸佛所说之法，真实依于二次第，生起次第与圆满次第。如果不是这样，仅仅用这些词语来表示生起和圆满次第的某一方面，那就不能圆满无上部的瑜伽誓言。龙足说：此法是圆满佛所说，如阶梯的次第。如是说，必须按照次第来修行二次第。最究竟的必要是，将一切染污和清净的法，以及五药和五甘露等瑜伽士享用的特殊事物，都安住在本来就是佛的平等大性中，没有取舍和安立。见地和定力越来越稳固，显现越来越增上的验相是，如根本续中说：智慧明点即是，智慧明点自身显现，不可思议无边至高。如是等等所说，总有一天会不费力气地在完全清净的智慧中任运成就。从不清净的状态开始，轮回本身就是本来无上佛的修持基础的自性。在这里，通过修道的力量，清净二者具备的涅槃的特征，或者具有自性的身、智慧和事业，都任运成就。在显示任运成就的词语之前，是道的尽头。
English
Moreover, it is not merely enjoying the five ambrosias, because immediately after that scripture, it says, "It is the characteristic of entering," so this is the characteristic of samadhi. Therefore, it is important to exert the power of the great equality that is originally Buddha, so the meaning of such equality is the place of enjoyment, and its branches are all gathered there. Because samadhi is the cause of achieving the unsurpassed Buddha, it is necessary to realize the view. In order to achieve Buddhahood, the unsurpassed yoga of tantra, all uncommon practices are gathered in the two stages, as it is said in the tantra: The Dharma taught by the Buddhas, truly relies on the two stages, the generation stage and the completion stage. If it is not like this, merely using these words to express one aspect of the generation and completion stages, then the vows of the uncommon yoga of the unsurpassed system will not be fulfilled. Naga's feet said: This method is said by the perfect Buddha, like the steps of a ladder. As it is said, one must practice the two stages in order. The most ultimate necessity is to place all defilements and pure dharmas, as well as the five medicines and five ambrosias, etc., which are special things enjoyed by yogis, in the great equality that is originally Buddha, without acceptance or rejection. The signs of the view and samadhi becoming more and more stable, and the appearance becoming more and more enhanced, are as it is said in the root tantra: The wisdom bindu itself is, the wisdom bindu itself appears, inconceivable, infinite, supreme. As it is said, one day it will effortlessly be spontaneously accomplished in the completely pure wisdom. From the state of impurity, samsara itself is the nature of the basis of practice of the originally unsurpassed Buddha. Here, through the power of the path of meditation, the characteristics of nirvana that possess both purities, or the spontaneously accomplished nature of the body, wisdom, and activity that have self-nature. Before the words that show spontaneous accomplishment, is the end of the path.
Chinese
通过般若波罗蜜多的方式赞颂，这通过将基础时期的生、死、中阴三者转化为无上果位法身的方式来赞颂，这是从反面的角度来说的。这是果位的特征。简而言之，身、语、意不竭的庄严法轮在谁那里显现，这是最究竟的必要。不竭，指的是以恒常为义；庄严，指的是以法界广大充满的庄严，即不间断为义；法轮，指的是断除所化众生相续中一切障碍之网。上师们如是说。第三，对此，要勤奋于修持圆满具足亲近、近亲近、修持、大修持之义的亲近修持四支的瑜伽。将共同生起次第和圆满次第的一切道都束缚于亲近修持四支的约束中，这不仅在甚深伏藏方面广为人知，而且在前译的各大续部，以及那若巴的《集经》后部注释，和菩提心注释三篇等中，都是广为人知的大车轨的传统，可以这样说。其中，亲近指的是了知菩提心，如“最初空性即菩提”那样观修。也就是，一切法从一开始就是自性清净的佛，或者法性极其清净的界，在远离四边之相的体性中，一切二取戏论寂灭的自性中安住，这叫做菩提心。像这样的状态中安住的方式，也是所知的事物本来的样子，不是通过道新造，也不是通过对治来改造的。至尊圣者说：“此中无有当除之物，亦无少许当置之物，于真实性中如实见。”以及，根本续中说：“诸法即是无有法，证悟之自在即是定。”像这样在本来如是的状态中，无有舍取、舒缓地安住。这又是大学者蒋贝协年后者在《成办方便普贤行》中，将空性的咒语意义与解脱三门结合起来宣说的。
English
It is praised through the gate of Prajnaparamita, and this praises by transforming the three bardos of birth, death, and intermediate state of the base time into the unsurpassed fruit of Dharmakaya, which is from the perspective of reversal. This is the characteristic of the fruit. In short, the inexhaustible wheel of ornaments of body, speech, and mind, which manifests in someone, is the ultimate necessity. 'Inexhaustible' means continuous and permanent; 'ornament' means the ornament of filling the expanse of Dharma-dhatu, which means uninterrupted; 'wheel' means cutting off all the nets of obscurations in the minds of those to be tamed. The lamas say so. Thirdly, one should strive in the yoga that spontaneously accomplishes the complete four branches of approach and accomplishment, which are approach, close approach, accomplishment, and great accomplishment. Binding all the paths of common generation and completion into the bond of the four branches of approach and accomplishment is not only well-known in the profound treasure teachings, but also in the great tantras of the early translation school, the commentary on the later part of Naropa's Compendium Tantra, and the three sections of the Bodhicitta commentary, etc., it is a well-known tradition of the great chariot, so it can be said. Among them, approach refers to knowing the mind of enlightenment, and meditating as in "Initially, emptiness is enlightenment." That is, all phenomena are from the beginning naturally pure Buddhas, or the realm of Dharma-nature is extremely pure, in the nature of being free from the characteristics of the four extremes, in the nature of pacifying all dualistic elaborations, remaining equally is called the mind of enlightenment. The way to remain in such a state is also the way things are known, not newly created by the path, nor transformed by remedies. The noble Lord said, "In this, there is nothing to be removed, nor is there anything to be placed, but to see reality as it is." And, in the root tantra it is said, "All things are non-things, the empowerment of realization is Samadhi." Like this, in the state of being as it is, without abandoning or adopting, relaxing and remaining. This was also spoken by the great teacher Jampal Shenyen the Younger in the Accomplishment Method of Kunsang, combining the meaning of the mantra of emptiness with the three doors of liberation.
Chinese
要点一。近依是指，从空性的状态中，以生起三种仪轨等次第，认知并修持自身为本尊。其中，所说的“一切法本来就是佛的自性”，如前所述，应理解为五蕴安住于如来坛城的修持基础之义。因为如此安住，所以自身也本来就是清净的，是本尊的所依之自性。了悟到并非现在才通过道新修，也字表示，不仅作为所依的蕴安住于基础坛城，而且应加上作为所立之法的补特伽罗自身。修持是指生起佛母。其中，所谓的大佛母，在《秘密藏续》中“显现的法界”等语的解释《胜妙树》中说，证悟时是虚空等五大种，清净时是法界（藏文：དབྱིངས་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），富饶母等五部之妃，所以才这样说。证悟时，从虚空（藏文：ནམ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等四（藏文：བཞི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）大（藏文：འབྱུང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中生起，清净时，从大光明法性界中显现大佛母为智慧的地水火风四种，因为本来就是在那清净与不清净之时，对彼等的动摇之业广大地行持的生母，所以对彼等五种妃产生我慢。大修持是指，方便父和智慧天女们以等入的安乐而嬉戏。其中，不仅仅是嬉戏，而是产生佛子的次第。如何行持呢？五大佛母是智慧的表示，佛母的虚空是代表空性的法界，从与五蕴的清净相合的五部佛的方便分父无有希求地本来双运中，生起菩提心之云，化现为兄妹，即勇士和明妃以及调伏者父母等之自性，如同火的自性是热一样，对于这些的究竟真谛，所有本尊众都是乐空的游舞，将在下面连接讲述。以前的诸位上师们普遍称道的幻化网坛城仪轨中，虽然寂静的场合不会出现那样生佛子的行为，但是出自忿怒尊修法中的那些。