English
This also is, recognizing this is also the basis of teachings. "The intermediate birth is conventional truth" means: The intermediate state, that is, the bardo, is a common example and teaching of universal phenomena. Because during the bardo period, all places of use appear as illusions, so this is also an example of practicing illusory compassion, and because it appears as an illusion, it is also a teaching. "The three stages of birth are non-dual in meaning" means: The stages of the bardo consciousness entering the mother's womb and being born are examples and teachings of the one mudra, expansion, and accumulation. If explained in detail, there are six stages, of which "consciousness entering the womb" corresponds. It is said that the human seed enters the mother's womb in the form of the letter "ནྲི", which corresponds to the sound syllable. It is said that the sperm has the shape of a vajra, and the seed is moved by the wind, passing through the narrow part of the waist, resembling a vajra. Being born without obstruction is the complete body, which is an example of the one mudra, and the teaching is also the same. Then, the body is complete, and the descendants flourish, which corresponds to expansion. The sixth stage says, "Capable children and others will increase, and lineages and others will expand." This is an example and teaching of expansion. Then, the descendants flourish, engaging in the production of land and wealth, and profits, etc., which is an example and teaching of accumulation. That is, engaging in the production of land gods, food, and wealth, indulging in wine and other things. "Do not possess an enjoying consort" means: Earlier it said, "Walking like a lion," and explained that it abides in oneness. Here it is fully explained that a consort is needed, is this not contradictory? It is not contradictory. Saying "Walking like a lion" is because the lion is strong and avoids bad friends. Here it refers to avoiding those bad friends who will not become friends on the path. A consort with qualities is not a bad friend, because she is a friend on the path, so it is not contradictory. "From the common and universal realization" means: First, perfect the common signs of the path, or perfect taking refuge, generating bodhicitta, practicing the four immeasurables, etc. The meaning of offering is the nearby image, that is, the peaceful and wrathful deities' forms or paintings, etc.
Chinese
是寂止的所依。 “受持八支分”是指：自己安住在舒适的坐垫上，以“班杂萨玛雅扎（藏文：བཛྲ་ས་མ་ཡ་ཛཿ）”三次迎请上师、本尊和护法，顶礼，供养，忏悔，随喜，发菩提心，劝请法轮常转，祈请不入涅槃，祈请救护，做回向善根等八支。然后观想诸佛尊众全部化为光融入自身。 所谓“也以口诀智慧”，是指：安置是放置的方法，其中以口诀的力量来放置是小智慧，以智慧的力量来放置是大智慧。以口诀的力量来放置，是从见解证悟的境界中，如果心不愿安住于禅定，就忆念见解来放置，即使这样心也不愿安住。向上师请求口诀后，最初安住于禅定。以智慧的力量来放置有两种：将觉性放置于共同法中，以及放置于见后的境界中。 “后者共同法见后放”，意思是：将觉性放置于共同法中，是指通过修习法性离戏，仅以忆念，觉性就在法性的境界中，无有对境地显现。放置于见后的境界中，是指像先前一样，仅以修习纯熟，心不愿安住，就忆念先前证悟的见解，安住于那个境界中。 “上师境名平等性”，是指：如是性的异名有七种，每一种又都有体性、定义和理证三种。体性是随顺名称的异名，即平等性、任运成就、离边、无异、大空性、无生和法界。定义是：因为没有好坏，所以称为平等性；因为一切法都汇集于心，所以是任运成就；因为没有对边际的执着，所以是离边；因为法性无法用言语来表示，所以是无有名称；因为自己的体性没有成立，所以是大空性；因为没有因缘，所以是无生；因为没有边际和界限，所以是法界。理证是每一种都有教证、口诀和理证三种。 也就是平等
English
It is the support of calm abiding. "Holding the eight branches" means: sitting comfortably on a cushion, inviting the lama, yidam, and dharma protectors three times with "Vajra Samaya Jah (藏文：བཛྲ་ས་མ་ཡ་ཛཿ)", prostrating, making offerings, confessing, rejoicing, generating bodhicitta, urging the turning of the wheel of dharma, requesting not to pass into nirvana, requesting refuge, and dedicating the roots of virtue, which are the eight branches. Then, contemplate all the deities dissolving into light and merging into oneself. "Also through the wisdom of instructions" means: to place is the method of placement. Placing with the power of instructions is small wisdom, while placing with the power of wisdom is great wisdom. Placing with the power of instructions means that from the state of realization of view, if the mind does not want to abide in samadhi, one remembers the view to place it, but even then the mind does not want to abide. After requesting instructions from the lama, one initially abides in samadhi. There are two ways to place with the power of wisdom: placing awareness in the general way, and placing it in the state after seeing. "The latter places the general way after seeing," meaning: placing awareness in the general way means that by sharpening the meditation on the nature of reality, free from elaboration, with just a remembrance, awareness is clear in the state of the nature of reality, without an object. Placing it in the state after seeing means that, as before, just by sharpening the practice, the mind does not want to abide, so one remembers the view realized earlier and abides in that state. "Lama's state is the name of equality," means: the synonyms of suchness are seven, and each of them has three aspects: essence, definition, and reasoning. The essence follows the synonyms of the name, which are equality, spontaneous accomplishment, freedom from extremes, non-duality, great emptiness, unborn, and the realm of dharma. The definition is: because there is no good or bad, it is called equality; because all phenomena gather in the mind, it is spontaneous accomplishment; because there is no attachment to extremes, it is freedom from extremes; because the nature of reality cannot be expressed in words, it is without name; because one's own essence is not established, it is great emptiness; because there is no cause or condition, it is unborn; because there is no boundary or limit, it is the realm of dharma. The reasoning is that each has three aspects: scriptural authority, instructions, and logic. That is, equality.
Chinese
关于自性之教言是：在《广大论》中说：“以等同二者之上的等性。”诀窍是：在《显现论》中说：“在一切平等的坛城中，自生智慧放射。”理由是：因为没有好坏，没有大小，所以是平等的等性。自然成就之教言是：在《根本续》中说：“本来任运圆满佛法。”诀窍是：在此论中说：“无二任运平等即是真如。”理由是：因为本来安住于无二之中，所以是任运成就。离边之教言是：在《广大论》中说：“如同虚空不可执持，显现世间一切皆与之相同。”诀窍是：在此论中说：“因为一切边际未曾断绝，所以离边故而不离。”理由是：因为没有可指定为“这个”的目标，所以是离边。无有差别是：在《根本续》中说：“无有根本的心性，非男非女亦非雌雄同体。”诀窍是在《显现论》中说：“此世间有何物，执著名相与概念，若摧毁各自的自性，无自性即是真实。”理由是：因为无法用言语表达，所以没有名称。大空性是：在《广大论》中说：“以支分之悟而善加观察，最初一切皆是空性。”诀窍是：在此论中说：“见具足一切相的大空性。”理由是：因为在任何事物中都未成立，所以是大空性。无生是：在《根本续》中说：“于生起之时即无生。”诀窍是：在此论中说：“所修与能修皆无生。”理由是：因为不是从因缘中产生，所以是无生。法界是：在《广大论》中说：“法界遍及一切。”诀窍是：在此论中说：“界与界是完全结合。”理由是：因为无有边际与中心，所以是法界。如是，体性、词义、理证三者交织出现。 “目标、言说、沉没、掉举六者”等等，即是根本的六种过失和支分的十八种过失。根本的六种过失是：“目标、言说、沉没、掉举六者”。一是特意专注于所修之义；二是说
English
Regarding the instructions on self-nature: In the 'Extensive Treatise,' it says, 'With equality surpassing both, it is equality itself.' The key instruction is: In the 'Manifestation Treatise,' it says, 'In the mandala where all is equal, self-born wisdom radiates.' The reason is: Because there is no good or bad, no big or small, it is the equality of equality. The instructions on spontaneous accomplishment are: In the 'Root Tantra,' it says, 'From the beginning, spontaneously perfect is the Buddha Dharma.' The key instruction is: In this very treatise, it says, 'Non-dual, spontaneously equal, is suchness.' The reason is: Because it has always abided in non-duality, it is spontaneously accomplished. The instructions on being free from extremes are: In the 'Extensive Treatise,' it says, 'Just as the sky cannot be grasped, all of existence is the same as that.' The key instruction is: In this very treatise, it says, 'Because all extremes are not cut off in any direction, it is free from extremes and therefore not separate.' The reason is: Because there is no object that can be designated as 'this,' it is free from extremes. The absence of difference is: In the 'Root Tantra,' it says, 'The nature of mind, without a root, is neither male nor female, nor hermaphrodite.' The key instruction is: In the 'Manifestation Treatise,' it says, 'Whatever exists in this world, holding onto names and concepts, if the individual self-natures are destroyed, the absence of self-nature is the truth.' The reason is: Because it cannot be expressed by words, there is no name. The great emptiness is: In the 'Extensive Treatise,' it says, 'If one examines well with the understanding of the branches, in the beginning, all is emptiness.' The key instruction is: In this very treatise, it says, 'See the great emptiness endowed with all aspects.' The reason is: Because it is not established in anything, it is the great emptiness. The unborn is: In the 'Root Tantra,' it says, 'In the very act of being born, there is no birth.' The key instruction is: In this very treatise, it says, 'The object of meditation and the meditator are unborn.' The reason is: Because it does not arise from causes and conditions, it is unborn. The Dharmadhatu is: In the 'Extensive Treatise,' it says, 'The Dharmadhatu pervades all.' The key instruction is: In this very treatise, it says, 'Dhatu with dhatu is completely united.' The reason is: Because there is no beginning or end, it is the Dharmadhatu. Thus, essence, definition, and reasoning appear intertwined in threes. 'Target, speech, sinking, excitement, the six,' and so on, are the six root faults and the eighteen branch faults. The six root faults are: 'Target, speech, sinking, excitement, the six.' One is deliberately focusing on the meaning of what is being meditated upon; two is speaking
Chinese
一是懈怠，二是昏沉，三是掉举，四是作行和不作行。因此，不需要作行而作行是五，需要却不作行是六。支分是十八种过失，疑惑歧途十一种，共同七种，共十八种。也就是说，由邪见引起的疑惑有十一种，由歧途引起的疑惑有七种。由邪见引起的疑惑有十一种：三界九地，常断二见，共十一种。由歧途引起的疑惑有七种：天人，声闻，缘觉，菩萨，克里亚，邬波耶，瑜伽，共七种。这样共十八种。同样，散乱有六种，即：被五根所散乱，被五境所散乱，被昏沉掉举之味所散乱，被善行的相所散乱，被其他乘的等持所散乱，被我慢等持所散乱，这六种将在后面阐述。随逐忆念生起等，是中断的过失。也就是说，产生先前所作的分别念，就是随逐忆念生起，就像习气梦境一样。退失是遮蔽动摇的获得。障碍是对等持产生怀疑，就像有钉子的权势过大，解脱时魔鬼入侵一样，是遮蔽双运。坚固是执着于退失，就像想要酥油而买了牛奶，却执着于酸奶一样，是遮蔽胜观。懈怠是不精进于等持，就像想要稻谷收成的人不精进于农耕一样，是遮蔽双运。特意三调是：像身语意三不需要调整一样地调整，就像想要安乐的人却精进于痛苦之因一样，是遮蔽双运。作意是特意对法性作意，就像用手掌遮挡天空一样，是遮蔽双运。体验是想要体验等持的滋味，就像贪恋梦中的女人一样，是遮蔽胜观。认识处所是对与等持直接不相符的障碍，就像想要解脱却造罪一样。收摄是特意收摄意识，就像用针眼遮挡，就看不到天空一样。显现是等