English
Why not be attached? Because the meaning of tantra is that no matter who investigates and researches, they cannot find the meaning of truth that is inseparable. If the object of consciousness is that which can be grasped and that which grasps, upright, non-dual, and the Vajra meaning that is free from arising and ceasing, then relying solely on sound is a mistake. The aspect of error lies in thinking that the nature of reality is unconditioned, merely the essence of emptiness, contemplating the non-appearance of arising and ceasing, and relying on these as objects. The essence of the view of tantra must be this, and after thinking this way, one must cultivate the meaning of inconceivable yoga. It is also said in the tantras that wanting to make the view consistent with this aspect is because the realm of consciousness will definitely establish it, therefore the nature of reality becomes the object of that which can be grasped and that which grasps, so it cannot be liberated. Understanding it like the literal meaning and seeking the opposite will lack the sublime view. Upright. Therefore, because the lower views are biased, not understanding the spontaneously accomplished view, the example of the cause and condition of error is: a merchant travels everywhere, therefore knows everything; while a young child goes nowhere, therefore knows nothing. Similarly, whether one is accustomed to meditation, whether one has realized the sublime view, whether one has heard, the difference in size lies in: in the fifth chapter of the 'Eighty Chapters of Manifestation' which shows the differences of the eight lineages, it says, as follows: the lineage of the nature of reality, the lineage of the unsurpassed vehicle, the lineage of the Bodhisattva vehicle, the lineage of the Pratyekabuddha vehicle, the lineage of the Shravaka vehicle, the uncertain lineage, the lineage of the vehicle of gods and humans, and the lineage of extinction. Among the differences in these views, it is said that although mantra is unsurpassed, for the view of mantra itself, merely knowing the terms of the three purities, the four equalities, non-duality, etc., and thinking that this is the meaning of the sublime view, following the sound, one will be lost in the spontaneously accomplished view of tantra. The aspect of error lies in: relying on the sound of purity, equality, etc., and investigating and researching, one thinks that one can realize the true meaning. Thinking that purity and impurity are incompatible, and that liberation from impurity is purity, etc., are views.
Chinese
如果想要作为标志，因为不领悟任运成就的见解，就像贫穷者一样，所有果实都不能成就的空性断灭见，就只有那一个。不领悟的过失，以及，正直。见解的扼要指示有五种，三种已在前文述及，第四种是不领悟见解的过失。就像《幻化网续》中所说的那样：如果不精通方便，没有掌握见解的要点，即使具备十善道的阶梯，其果报也只能是投生到天界的天人和人道，而无法获得没有生死的佛果。领悟的功德，以及，正直。第五种是领悟见解的功德。续部中，就像所说的那样：殊胜和共同的成就，无上的精华就是见解。首先领悟见解的意义后，直到最终获得果位之前，都不离开这个见解，也不会堕入恶道。比如，就像摩羯鱼的喉咙里含着印章，如果珍宝落入其中，就不会再吐出来一样。此外，无论做什么善行，其功德都无法衡量。禅定有两种。计数。教导，以及，正直。在领悟见解之后，作为道路之主要部分的禅定，会逐渐地使人习惯于殊胜见解的意义，其方法如下：解说。其中有六种。计数。如是之性的禅定，以及，正直。三界风心聚合的缘起所形成的这个身体，在身心分离死亡的时候。首先，法性中阴时，觉性停止而倒下的状态，是如是之性的例子。任运成就光明的中阴时，声音和光芒全部显现，是普现的例子。从子宫到婴儿刚出生之间，就像一个手印的例子一样。首先，如是之性的禅定，就像从自宗的任何修法支分道次第中所说的那样，有十五个要点：修法前的准备，必要，确立心意的方法，体性，不顺品的过失纠正方法，体验，行为，誓言暖相，征相，相，梦兆，功德，迁识，自己的果实。通过圆满这些方面进行修持。特别是，禅定本身的体性是：在任何对境和有境中，都没有执著的自明
English
If one wants it as a sign, because one does not realize the view of spontaneous accomplishment, it is like being poor. The view of nihilistic emptiness, where all fruits cannot be accomplished, is just that alone. The fault of not realizing, and, straight. There are five essential instructions on the view. Three have been mentioned above, and the fourth is the fault of not realizing the view. As it says in the Tantra of the Net of Magical Illusion: If one is not skilled in means and does not grasp the key points of the view, even with the ten virtuous paths as a ladder, the result will only be rebirth as gods and humans in the higher realms, and one will not attain the Buddhahood free from birth and death. The merit of realization, and, straight. The fifth is the merit of realizing the view. In the tantra, as it says: The supreme and common siddhis, the ultimate essence, is the view. First, after realizing the meaning of the view, until one finally attains the fruit, one does not separate from that view and will not fall into the lower realms. For example, just as a makara fish holds a seal in its throat, if a precious jewel falls into it, it will not spit it out. Furthermore, whatever virtuous deeds one does, their merit is immeasurable. There are two types of samadhi. Counting. Teaching, and, straight. After realizing the view, the samadhi, which is the main part of the path, gradually accustoms one to the meaning of the supreme view. The method for this is as follows: Explanation. There are six of them. Counting. The samadhi of suchness, and, straight. This body, formed from the interdependent arising of the three elements, wind, and mind, at the time of death when body and mind separate. First, in the bardo of dharmata, the state of consciousness ceasing and collapsing is an example of suchness. In the bardo of spontaneously accomplished luminosity, when all sounds and lights arise, it is an example of universal appearance. From the womb to the moment a baby is born, it is like an example of a single mudra. First, the samadhi of suchness, as explained in the stages of the path of any practice branch of one's own tradition, has fifteen points: actions before meditation, necessity, method of establishing the mind, essence, method of correcting faults of opposing factors, experience, conduct, samaya warmth, signs, characteristics, dream omens, qualities, transference of consciousness, one's own fruit. One practices through perfecting these aspects. In particular, the essence of samadhi itself is: without any clinging awareness in any object or subject, self-luminous.
Chinese
应当不离散地禅修。像那样禅修的瑜伽士，以其五种体验和五种征兆这十种圆满的功德力，比之前禅修如是性，更能安住于后来的普现光明之三摩地。如果未获得前道之稳固，则后道不会生起。其中的五种体验是：动摇的体验犹如悬崖的瀑布；获得的体验犹如三源头的泉水；习惯的体验犹如缓慢流淌的河流；稳固的体验犹如微风不动的湖泊；圆满的体验犹如深海不起风浪。五种征兆是：暖相、显相、证相、如镜、神通，各自显现的方式或次第是清楚的。普现光明，以及正直。例如，如同太阳不移动而显现光明，种子不移动而生出苗芽，酸味不移动而口水涌出，声音不移动而从岩石中发出声响一样。同样，在那样的三摩地中，不移动而无间断地生起普现光明，那样的支分中所示的十五种意义也如是。特别是，三摩地自身的体性是：从作为因的如是性之三摩地中，从法界获得稳固之后，那安住于自身本性的智慧不间断地显现，普遍地禅修，其方法是大悲心。在生起大悲心之时，外在的大悲心是空性与显现无别，或者对外境生起大悲心的所缘境，以及内在生起大悲心的能作者都没有，于自显中不离散地串习，如普现光明的体验和征兆的道次第中所说的那样，应当圆满一切功德力。单印，以及正直。从普现光明之三摩地圆满的力量中，生起单印之三摩地，有次第和顿生两种方式。例如，如同十二缘起中，从第四支开始，名色等逐渐产生身体，或者另一种方式，如同身体顿然化生一样。同样，经续中说寂静单印和忿怒单印两种，或者从其他经续的角度，分为寂静和忿怒两种。
English
One should meditate without distraction. Those yogis who meditate in that way, through the power of their five experiences and five signs, these ten perfections, will be able to abide in the samadhi of the subsequent all-illuminating clarity, even more than meditating on suchness before. If stability is not attained on the former path, the latter will not arise. The five experiences are: the experience of movement is like a waterfall on a steep cliff; the experience of attainment is like a spring from three sources; the experience of habituation is like a slowly flowing river; the experience of stability is like a small lake unmoved by the wind; the experience of perfection is like a deep ocean undisturbed by the wind. The five signs are: heat, signs, indications, mirror, and miraculous powers, and the way each appears or the order is clear. All-illuminating clarity, and straightforwardness. For example, just as light appears without the sun moving, a sprout arises without the seed moving, saliva wells up in the cheeks without sourness moving, and sound arises from a rock crevice without sound moving. Similarly, in that samadhi, without moving, all-illuminating clarity arises without interruption, and the fifteen meanings shown in the branches of that are also the same. In particular, the nature of the samadhi itself is: from the samadhi of suchness, which is the cause, after gaining stability from the dharmadhatu, the wisdom that abides in its own nature appears without interruption, and the method of meditating on it universally is great compassion. At the time of generating great compassion, external great compassion is the inseparability of appearance and emptiness, or without an object of generation for external great compassion, and without an agent of generation internally, one should familiarize oneself with non-distraction in self-appearance, and as it is said in the path sequence of the experiences and signs of all-illuminating clarity, one should perfect all the powers. Single seal, and straightforwardness. From the power of the perfection of the samadhi of all-illuminating clarity, the samadhi of the single seal arises, in two ways: gradually and simultaneously. For example, just as in the twelve links of dependent origination, from the fourth link onwards, name and form gradually produce the body, or in another way, just as the body is miraculously born all at once. Similarly, in the tantras, it is said that there are two types: peaceful single seal and wrathful single seal, or from the perspective of other tantras, they are divided into peaceful and wrathful.
Chinese
因此，对于所化众生，无论他们喜欢修习寂静尊或忿怒尊，都取决于他们的根器大小。首先，学习微细的字形，然后，按照次第学习粗大的本尊身相；或者，一开始就同时学习粗大的本尊身相。以这两种方式，修习唯一的父尊本尊，即身大手印。在其心间，观想各自种姓的种子字，即语法的法印。在心间观想心间手印，即意誓言。观想光芒的放射和收摄等等，具备放射和收摄事业的四种手印的身相，头顶有五部主尊，身语意有三部本尊，心为智慧勇识，即观想具备九尊本尊。对于此，也需要通过唯一的自生次第道，如道次第中所述的，以圆满十五义的方式进行修习，其必要性在于：因为自性有空执，对于一切显现又有显现执，因此，为了从这二者中解脱出来，修习并实践无别的唯一本尊。从观想具备四种手印的本尊身相开始，通过获得摇动、获得、习惯、稳固、究竟这五个阶段，从而生起手印开展的等持。手印开展，就像正直、年幼的孩子，到了二十岁时，身体成熟，力量圆满，娶了同族的妻子，从而子嗣繁衍一样，通过唯一手印的方式，无论修习寂静尊或忿怒尊，从根本上来说，从梵天，也就是寂静尊，到雅玛，也就是忿怒尊的本尊，四十二尊和五十八尊等等，修习手印开展，也不是从无到有地观想，而是从一开始就安住在自心的分别念中，那无有止息地显现的本尊和佛母的坛城，就像日月星辰同时出现在大海中一样，生起道，或者如果不太清楚，就像缘起一样，次第地从语字形开始，然后是意手印，最后是身圆满，通过金刚三昧耶来生起，或者无论如何生起，对于手印开展的学习，都需要在自己的条件下，如道次第中所述的，以圆满十五义的方式进行修习，最终，四寂静