English
If we explain the way of arising in detail, first is the joy of ascending and descending. That is, the stream of blissful bodhicitta flowing from the great bliss wheel at the head, descending to the throat is joy, in the heart is supreme joy, in the navel is joy of separation, and when it arises from the secret vajra path, experiencing the ultimate of the four joys, the co-emergent joy. The dependent bodhicitta thigle remains at the place where it touches the lotus of the consort, and the sun and moon of the consort unite with the bodhicitta. Half of the thigle is lost and half is not lost, and the secret places of the father and mother are intertwined with each other. Afflictions are liberated in their own place, and the wisdom of relative bliss and emptiness is manifested. Then, the wisdom essence of co-emergent joy, the thigle, the sun and moon, are mixed together. The going and coming bodhicitta returns and is absorbed into the secret vajra womb, and the thigle returns upward from the vajra path, which is the joy of lower stability, that is, stability in the navel is joy, in the heart is supreme joy, in the throat is joy of separation, and stability at the crown of the head is co-emergent joy. At that time, the eleven are completely filled with light, and by its qualities, the thigle pervades and stabilizes the entire body, and is not defiled by the faults of samsara, which is the twelfth uncontaminated lotus ground. All conceptual thoughts are the self-appearance of the mandala of body and wisdom, and the thirteen letter wheel great assembly is complete. This is the definition. Straightforward. If we say where this skillful means is taught at this time, among the offerings there are outer, inner, and secret offerings, and this is at the time of secret offerings. There are seven mandalas, and this is taught at the time of the sixth bodhicitta mandala. For those with attachment, apart from this skillful means, the three wisdoms of hearing, thinking, and meditation cannot eliminate afflictions. Therefore, for those with attachment, from the beginning, they cling to bliss, do not abandon afflictions, and ultimately perfect the manifestation of bliss and emptiness wisdom in self-nature purity. Therefore, it obtains the name of the definition called skillful means. There are two paths of liberation. Counting. Teachings and, straightforward. In general, regarding the main and secondary conditions of the path, according to the view of Vimalamitra, the main factor of the path is the individual, uniting the two, vows and conduct, into one, and dividing them into eight aspects of the tantra. Conceited Vajra believes that the main thing is samadhi.
Chinese
是两种生命。伟大的真见存在于佛的境界中。共有十种条件：见、行、事业、誓言、坛城、供养、灌顶、修持、咒语、手印。第一种分为两种：真实的见，以及证悟见之后次第修习的禅定修法广说。第一种分为两种：宣说和引导。在通往解脱之路的主要禅定之前，将道的支分划分为十种真实的传承，首先是见。此见的总结是见的必要、证悟的方法、见的体性、未证悟的过患、证悟的功德这五个次第。如同至尊者的眼睛，智慧之眼，圆满宣说了见的意义。这有五点：必要、证悟的方法、体性、未证悟的过患、证悟的功德。第一点分为两种：宣说和引导。为了消除胜乐金刚之外的其他下乘见解的恶眼，以及为了显现大乘密咒的意旨，智慧之眼，殊胜之见。此外，对于如同盔甲般容易被刺穿的下乘恶见，需要证悟如同锋利短剑般毫不怀疑的自性无别之见。宣说。这分为两种：譬喻和引导。下乘的见解都是偏执的，而无偏颇、任运成就、无分别的譬喻是：从四洲观看，视野狭窄，超过九座普通的黑山，视野更为广阔。如同依次观看七金山，视野逐渐开阔。如同从须弥山顶观看，所有差别都清晰可见。意义。这分为两种：遣除他宗和他宗的追求。第一种分为两种：以见遣除他宗的理路和引导。未证悟分为两种：谬误和遥远。虽然有自性存在的种姓，但由于无法唤醒增长的种姓，所以如同没有种姓。将自性颠倒理解为持续的外道。由于未能断除细微的法我执，相对于内道来说是外道。由于断除了粗大的人我执，相对于外道来说
English
There are two kinds of life. The great true view exists in the realm of the Buddha. There are ten conditions: view, conduct, activity, samaya, mandala, offering, empowerment, practice, mantra, and mudra. The first is divided into two: the actual view, and the extensive explanation of the meditation practice of gradually cultivating samadhi after realizing the view. The first is divided into two: enumeration and guidance. Before the main samadhi on the path to liberation, the limbs of the path are divided into ten real transmissions, the first of which is the view. The summary of this view is the necessity of the view, the method of realization, the nature of the view, the faults of non-realization, and the qualities of realization, in that order. Like the eye of the supreme one, the eye of wisdom, the meaning of the view is completely explained. There are five aspects to this: necessity, method of realization, nature, faults of non-realization, and qualities of realization. The first is divided into two: enumeration and guidance. In order to eliminate the evil eye of the lower vehicle's views other than mantra, and in order to manifest the meaning of the Great Vehicle's secret mantra, the eye of wisdom, the supreme view. Furthermore, for the lower vehicle's evil views, which are like armor that is easily pierced, it is essential to realize a self-nature non-dual view that is like a sharp, short sword of unwavering certainty. Explanation. This is divided into two: metaphor and guidance. The views of the lower vehicles are all biased, while the metaphor for impartiality, spontaneous accomplishment, and non-discrimination is: Viewing from the four continents, the field of vision is narrow, surpassing nine ordinary black mountains, the field of vision is even wider. Like viewing the seven golden mountains in sequence, the field of vision gradually widens. Like viewing from the summit of Mount Meru, all distinctions are clearly visible. Meaning. This is divided into two: refuting others and pursuing one's own purpose. The first is divided into two: the reasoning for refuting others with the view and guidance. Non-realization is divided into two: error and distance. Although there is a naturally existing lineage, it is like having no lineage because the lineage of growth cannot be awakened. Understanding self-nature as inverted is a continuous extremist. Because the subtle ego-grasping of phenomena has not been severed, it is an outsider relative to the insider. Because the coarse ego-grasping of the person has been severed, relative to the outsider
Chinese
此外，与佛教观点相符的声闻乘和独觉乘，以及仅主张显现是心的唯识宗，虽然与密宗相符，但唯识宗认为心是自知自明的；还有，虽然证悟了胜义谛，却将世俗谛视为应断除的、不相容的对立面而加以阻碍的中观宗。这些都是执边的观点。例如，如果食物中掺有毒药，谁会不知道这种食物是有毒的而不去吃呢？同样，任何证悟了密宗观点的人，都会明白从应成派以下都是执边的观点，因此他的心不会停留在执边的观点上。这是修行的应舍弃之处。正直。如果不了解不可思议的法性，即密宗三真谛无别的观点，那么仅仅依靠无念止观的禅修，就无法体验无上瑜伽的无二之义，也无法获得果位。要努力追求这一点。正直。任何人如果知道上述见修行持有偏颇的过患，并通过多种方法使自己精通于证悟无别见，那么对于证悟显空无别的禅修，他的自证智慧也会真正地融入其中，从而圆满二资粮，清净二障，并在佛位上证悟。这是第一品注释的要点。按照教典的说法，如果不了解不可思议的法性观点，仅仅依靠无念的禅修，任何人如果认为这就是无二瑜伽的意义，那么即使他通过思维技巧使自己精通，也无法证悟显空无别，无法真正地融入，无法圆满资粮，无法清净业障，也无法在佛位上证悟。因此，必须证悟无别见的意义，这是如此宣说的。证悟的方法和，正直。任何密宗瑜伽士，由于道路的开端是见解，因此通过依据理证来证悟见解的方法，就是各种不同的生起次第的等持，以及通过修习明点和虚空融合的禅定等多种安住心的方法来实践，此外还有许多证悟方法的支分，如洒水，治病，佛学院和禅修寺院，静修场所等事业，以及鱼塘
English
Furthermore, the Sravaka and Pratyekabuddha vehicles, which are in accordance with Buddhist views, and the Mind-Only school, which only asserts that appearances are mind, although in accordance with tantra, the Mind-Only school considers the mind to be self-knowing and self-illuminating; also, the Madhyamaka school, which, although realizing the ultimate truth, regards conventional truth as something to be abandoned, an incompatible opposite, and obstructs it. These are all biased views. For example, if food is mixed with poison, who would not know that the food is poisonous and not eat it? Similarly, anyone who realizes the view of tantra will understand that from Prasangika downwards are biased views, and therefore his mind will not dwell on biased views. This is what should be abandoned in practice. Straightforward. If one does not understand the inconceivable nature of reality, the view of the non-duality of the three truths of tantra, then merely relying on the meditation of non-conceptual calm abiding, one will not experience the meaning of non-duality of the unsurpassable yoga, nor will one attain the result. One must strive for this. Straightforward. Anyone who knows that the above view and practice have the fault of being biased, and through various methods makes himself proficient in realizing the non-dual view, then for the meditation of realizing the non-duality of appearance and emptiness, his own awareness wisdom will also truly merge into it, thereby perfecting the two accumulations, purifying the two obscurations, and realizing enlightenment in the state of Buddhahood. This is the main point of the commentary on the first chapter. According to the scriptures, if one does not understand the inconceivable nature of reality, and merely relies on non-conceptual meditation, if anyone thinks that this is the meaning of non-dual yoga, then even if he makes himself proficient through mental skills, he will not realize the non-duality of appearance and emptiness, will not truly merge, will not perfect the accumulations, will not purify the obscurations, and will not realize enlightenment in the state of Buddhahood. Therefore, one must realize the meaning of the non-dual view, this is how it is explained. The method of realization and, straightforward. Any tantric yogi, since the beginning of the path is the view, therefore the method of realizing the view by relying on reasoning is the various generation stage samadhis of different kinds, and by practicing various methods of abiding the mind such as the meditation of merging bindus and space, and also many branches of the method of realization, such as sprinkling water, healing diseases, Buddhist colleges and meditation monasteries, retreat places, and fish ponds
Chinese
对于八等，有按时供养、诵读、法布施、转法轮、修路、无量、慈悲心生起等。对于普通人，有布施、擦擦、忏悔、百字明、火供、绘制坛城、努力于一切功德之聚等。这些也是传承之因。实际上，通过经文、理证、口诀这三种方式来确定，共同的理证有自共理证、无边、分别、象征譬喻理证等。非共同的量，即佛经的理证是：四种证悟、三种清净、四种平等、大自在、三种自性真理的理证等，在《解释续》广本和《根本续·秘密藏》等经文中广为人知，因此以见解证悟为缘，所证悟的见解就像从须弥山顶上看到一切清晰一样，在无分别的状态中，不混淆地完全见到世俗和胜义的见解是重要的。见到它的等同之因，是具备七种智慧特征的人，依靠具足密咒续部、经文、口诀的上师，作为共同作用之缘。共同作用之因是：通过闻思修三者的理证来衡量，从任何一个理证的角度生起对真谛无分别的定解。如果对二谛是否无分别产生怀疑，通过对是否存在的思辨，由于陷入二念，产生不同的想法，消除那些疑虑，就被称为对真谛无分别的见解。这也是通过对真谛无分别生起的定解，需要没有智慧的思辨，并且由于思辨的智慧本身没有抓住自性，并且照亮一切，因此从没有扬弃和取舍的原因中，产生远离扬弃和取舍的见解。以上任何一个因缘，都显现出对此的法和随法，四缘的观点。如果按照道次第，似乎只有二因一缘是合理的。如道次第中所说： 具有七种自性者， 其中一个被说是因。 谁在听闻思考智慧时， 在思考时进行思辨。