English
Oṃ. Similarly, for the three stages of entry, opening the eye of wisdom through hearing is the aspect of the object; entering the mandala through familiarization is the aspect of means; and attaining great accomplishment through the power of familiarization is the aspect of the result. Having ascertained this, firstly, it is called perfection because of perfecting the two accumulations. Moreover, this does not depend on traversing and purifying like the lower vehicles, but because the body, speech, mind, and fruit are spontaneously accomplished from the beginning as the Dharma, it is great, and the means and gateway to enter its meaning is the aspect. It is necessary to have faith in the path of the four realizations. The four realizations are: As it is said in the eleventh chapter of the Root Tantra: "The same cause and the aspect of letters, blessing and direct perception, with four supreme realizations, all are manifestly perfect, great king." As it is said, realizing the same cause, realizing the aspect of letters, realizing through blessing, and realizing direct perception. Moreover, regarding these four realizations, there are two explanations, gradual and simultaneous, but here, since the Great Perfection, the spontaneously arisen wisdom, is settled in the single bindu, it is explained as simultaneous. Among them, realizing the cause, that is, the nature or basis, as the same, means that all dharmas are unborn in the ultimate sense, so they are not separate in the unborn nature; in the relative sense, the characteristics of appearance, emptiness, and illusion are not separate, which is commonly known in the Great Vehicle; the unborn itself, while being unborn, appears like water and moon in various ways, pure and impure, and is able to perform its own functions; the appearance like illusion itself, while appearing, is also without essence, because it is unborn, so there is no distinction between the relative and the ultimate, therefore realizing the cause of the union of spontaneously arisen wisdom as the same is the uncommon teaching famous in the profound scriptures. In short, the essence of spontaneously arisen wisdom, bodhicitta, is the nature of clear and empty indivisibility, and all of samsara and nirvana do not go beyond its single nature, which is the same cause. Realizing through the aspect of letters means that the very nature of such clear and empty indivisibility is also shown to be enlightened from the beginning as the Dharma of body, speech, mind, and fruit. Among them, all dharmas are unborn is A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A)
Chinese
ཨིས་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）代表语的自性。未生之体显现如幻且能起作用，是ཨོ་（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥）代表身的自性。如此证悟的觉性，如幻的智慧无边无际，是ༀ་（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）代表意的自性而证悟。并且，原本显空双运的智慧，没有任何扬弃或取舍，它本身就是自性清净的轮回原始大觉。它的游舞原本就安住于三坛城中，这是通过文字的方式来证悟的。加持的证悟是了解两种证悟的力量和加持。例如，就像茜草具有将白布染成红色的力量一样，一切法原本就具有成佛的加持力，通过相同的因和文字的力量来了解和证悟加持。虽然一切法原本就是成佛的，但对于那些不具备两种证悟的人来说，它不会带来利益。如果具备这两种证悟，那么它就会显现出利益。因此，凭借两种证悟的力量，一切法都像是原本就成佛一样被加持，因此称为证悟加持。现量证悟是，虽然有普通根识的现量等，但这里指的是智慧根识的现量。也就是说，应当理解为个别自证的智慧。一切法原本就安住于成佛的状态，这与值得信赖的教证和上师传承的诀窍并不矛盾。例如，就像通过烧、割、磨来辨别是否是黄金，存在与否，黄金的好坏一样。教证不会在总体上产生错乱。对于教证中存在的直说、隐说、委婉说等各种情况，诀窍可以消除其中的错误，从而产生信任。即使相信了教证和诀窍，也仍然存在仅仅追随文字的声音，而没有在内心深处体验的情况。因此，不要仅仅依赖教证和诀窍的文字，而是要通过个别自证的智慧或自己的觉性，在内心深处产生信任，从而现量证悟。也就是说，通过它，可以正确无误地了解教证的总体含义，诀窍可以断除将教证的意图引向其他方向的情况，智慧可以现
English
A represents the nature of speech. The unborn itself appears as illusion and is capable of action, which is represented by O, the nature of the body. The wisdom that realizes this, the illusory wisdom without beginning or end, is represented by OM, realizing the nature of mind. Moreover, the wisdom of the union of appearance and emptiness from the beginning has never been diminished or augmented. It is the great primordial enlightenment of samsara, pure in its own nature. Its play abides in the three mandalas from the beginning, which is realized through the form of letters. The realization of blessing is to know the power and blessing of these two realizations. For example, just as madder has the power to bless white cloth with redness, so too, all phenomena have the power to bless with primordial Buddhahood through the power of the same cause and the form of letters. Although all phenomena are primordially enlightened, they do not benefit those who do not possess these two realizations. If one possesses these two, then benefit will appear. Therefore, through the power of the two realizations, all phenomena appear to be blessed as primordially enlightened, and thus it is called the realization of blessing. Direct realization is, although there are direct perceptions of ordinary senses, here it refers to the direct perception of the faculty of wisdom. That is, it should be understood as the wisdom of individual self-awareness. That all phenomena abide as primordially enlightened is not contradictory to trustworthy scriptures and the instructions of the lineage of lamas. For example, just as one knows whether it is gold or not, whether it exists or not, and whether the gold is good or bad by burning, cutting, and polishing it. Scripture does not confuse the general meaning. For the various direct, indirect, and intentional meanings in the scriptures, the instructions eliminate their faults, thus creating trust. Even if one trusts the scriptures and instructions, there are still those who merely follow the sound of the words and have not experienced it deeply in their minds. Therefore, one should not rely solely on the words of the scriptures and instructions, but rather one should have faith deep in one's mind through the wisdom of individual self-awareness or one's own awareness, thus realizing it directly. That is, through this, one will come to know the general meaning of the scriptures without error, the instructions will cut off the diversion of the meaning of the scriptures to other directions, and wisdom will directly
Chinese
通过在子宫中证悟，能够消除并断除仅仅听闻等等的不足。如此通过道而生起信心的，即是了知四种证悟的意义，并且觉性本身就是瑜伽士的道。而且，在名相乘中，并非像先修习因，然后期待果，即佛陀在未来某个时候出现那样，而是现在就以智慧的力量，自己现量证悟并生起信心。第二，对于此，知、入、现前，即三种名相如何证悟大圆满的意义而达到究竟。也就是，通晓四种证悟的方式，是决定所应决定的事物，是知晓因的名相。再次不断地串习它，是缘起进入的名相。如此通过串习的力量，如实显现事物本来的面目，是达到究竟果的名相。因此，知晓因的名相是见，缘起进入的名相是修，显现是果的方式，这三种方式使意义达到究竟，因此不能不具备这些。三种名相显示了关联、必要和必要的必要。其中，关联是：将所有被视为遍计烦恼和清净之法的，以文字的方式，从一开始就了知是身语意的自性，并且了知是唯一的因，从而了知是自性成佛的法界和加持，以及现量证悟的意义，通过证悟加持的意义而现量证悟，这是知晓因的名相。它与什么相关联呢？因为它是不可能超越的，是成就佛陀的因，所以是意义上的关联。必要是进入的名相，即对于所有被视为遍计烦恼和清净之法，以及五药、五甘露、五对治和五毒等等，所有清净与不清净、清净与不净，从一开始就是佛的自性，因此在大平等中，没有取舍地行持，这是进入的名相。如此进入的原因是什么呢？因为这是成就无上佛陀的独特之因，如果不证悟取舍平等性，就没有成佛的方法。
English
By realizing in the womb, one can eliminate and cut off the deficiencies of merely hearing and so on. Thus, having faith through the path is to know the meaning of the four realizations, and awareness itself is the path of the yogi. Moreover, in the Characteristic Vehicle, it is not like first cultivating the cause and then expecting the result, that is, the Buddha appearing sometime in the future, but rather now, with the power of wisdom, one directly realizes and generates faith. Second, for this, knowing, entering, and manifesting, that is, how the three characteristics realize the meaning of the Great Perfection to reach the ultimate. That is, understanding the manner of the four realizations is the characteristic of knowing the object to be determined. Repeatedly familiarizing oneself with it is the characteristic of entering the condition. Thus, through the power of familiarity, manifesting the way things are is the characteristic of the ultimate result. Therefore, the characteristic of knowing the cause is view, the characteristic of entering the condition is meditation, and manifesting is the way of the result. These three ways make the meaning reach the ultimate, so it is indispensable to have these. The three characteristics show the connection, the necessity, and the necessity of the necessity. Among them, the connection is: taking all that is labeled as afflictive emotions and purified dharmas, in the manner of letters, from the beginning, knowing that they are the nature of body, speech, and mind, and knowing that they are the same cause, thereby knowing that they are the realm of self-arisen Buddhahood and blessings, and realizing the meaning of manifest realization, through realizing the meaning of blessings, one directly realizes, this is the characteristic of knowing the cause. What is it connected to? Because it is impossible to surpass, it is the cause of achieving Buddhahood, so it is a connection in meaning. The necessity is the characteristic of entering, that is, for all that is considered afflictive emotions and purified dharmas, as well as the five medicines, five ambrosias, five antidotes, and five poisons, etc., all pure and impure, clean and unclean, from the beginning, they are the nature of the Buddha, so in the Great Equality, acting without acceptance or rejection is the characteristic of entering. What is the reason for entering in this way? Because this is the unique cause of achieving unsurpassed Buddhahood, if one does not realize the equality of acceptance and rejection, there is no way to become a Buddha.
Chinese
这是为了那个目的的需要。需要的最根本的需要是果的体性，因为所有的烦恼、完全清净的法类、五药和七宝、五精华等所有特别指定的使用之物，都原本就在成佛的大平等性中，没有取舍地自然成就。因为轮回本身原本就是无上成佛的自性，自然成就为涅槃的体性，并且显现出来，所以是果的体性。身语意在任何时候都周遍不尽，作为庄严，智慧的游舞是无限的，充满法界。比如用绿松石装饰的金眼。轮是指进入所化众生的相续，并断除所有障碍。像这样显现出来，就是需要的根本需要。那么，大圆满原本成佛，安立为因、缘、果，难道没有矛盾吗？像这样，玛哈等下乘的论典认为通过道、近修、修持四支可以成就果。但此处不需要这样做，因为近修四种也圆满于无勤任运的瑜伽。因、缘、果成为实有之物，实际上是没有的，这是“拉匝瓦”的口诀。因此，所知的对境、进入它、以及显现它这三者，与法性、菩提心自性没有差别，因此基果无别，是自性任运大圆满。第三，对于它，近修，近近修，修持，大修持的意义，也就是近修四支，也要勤奋于无勤任运成就的瑜伽。这是总的指示。对于玛哈瑜伽的近修四支，在大圆满中，“拉匝瓦”的方式是，作为因果的五大和蕴，或者三种解脱，或者方便智慧双运，或者显空无别等，对于父续母续的所有显现，都要以自性无勤任运的方式结合。其中，近修是，了知基位和任运双运的菩提心，也就是所有俱生智的法，原本就是成佛的自性。