English
The mind of enlightenment. From that very (text): Through reliance on hearing and contemplation, the view reaches its ultimate conclusion. Thus it is. Second, the five minds of the path of means are: From the twenty-one realms: Decay, rising, and abiding, are the aspiration for the mind of enlightenment. Movement, generation, rising, and abiding. From the meaning of these five as stated, the first is: When practicing the path of means, at the time when the bindu starts to move slightly from the root location, bliss is present in the manner of starting to rise, therefore, it is the mind of enlightenment of movement and rising. The second is: When the previous bliss decays, it enters the next one, which is the mind of enlightenment of decay and entering. The third is: The channels and bindus of the body abide in their own places, and bliss also abides in its own place, which is the mind of enlightenment of abiding. The fourth is: Focusing on the previous bliss and aspiring for the subsequent bliss is the mind of enlightenment of aspiration. The fifth is: The bindu goes outward from the tip of the vajra and comes inward from the pistil of the lotus, which is the mind of enlightenment of going and coming. If the nature of the path is the five minds, then what does the practitioner himself do? From the perspective of the basis of the arising of the five minds, it is the practitioner, and from the perspective of the arising itself, it is the nature of the path. Then, when the unfolding of the mudra reaches its ultimate conclusion, one practices the five minds of means and liberation without separation, thereby bringing the path to its ultimate conclusion. Second, the explanation is divided into two: the main and the auxiliary. The first part is divided into two: enumeration. First, the indication, and straightforwardness. Here, the teacher Buddha Secret places samadhi as the main thing, and also, for the benefit of all beings entering the door of the secret mantra Mahayoga liberation path, one should strive to cultivate samadhi as the main or supreme of the path, just as the path of means previously had gradual and sudden approaches, so too, the samadhi of this liberation path should be understood as gradual and sudden. Second, the explanation is divided into two: enumeration. First, the sudden one, and straightforwardness. The sudden person is the one with supreme intelligence, the yogi who possesses the fortune of Mahayoga realization, who from the beginning suddenly realizes the view of the three truths without separation in his mind, and abiding in that samadhi, purifying the emptiness where samsara and nirvana are inseparable, realizing the luminosity of appearance, the meaning of the mind without separation, for that, the gradual one is that samadhi, all
Chinese
定。作为因的等持的菩提心修习，三种方式同时圆满，即同时修习。如《秘密藏》所说：智慧四方及中央，坛城无思自然成，大圆满证悟瑜伽士，行于普生大坛城。又如《广大》所说：大明点的自性中，三种修习一时圆，那是如是性之界，那是普光明之态，那是具有因之次第。又如《道次第》所说：四种修习双运合，从原始起即应习。如是。二是次第的。正直。小根器之人与顿悟者相反，譬如从前因产生后果的缘起一样。虽然有见地真谛无别的理解，但在修习上，彼定，总定手印一味有粗细二者，或者五种戏论，或者依靠五种会供修持的道次第而实修，最终现见有漏真谛，或者现证无漏真谛。其详细内容将在下文阐述。二是条件有九，即共同宣说见修，以及行、事业、誓言、坛城、供养、灌顶、修持、咒语和手印。第一有二，即证悟的见地，以及随之而来的修习等持。第一有二，即数。第一是宣说，正直。在作为所行道之主要部分的等持之前，作为道之支分的十种续部意义之首的见地的总结是：见地的必要、证悟的方法、见地的体性、未证悟的过患、证悟的功德这五个次第之内，智慧之王的最胜行境等见地的意义是圆满宣说的，即如下所示。二是解说，其有五，即必要、证悟方法、体性、未证悟的过患、证悟的功德。第一有二，即数。第一是宣说，正直。使有别于密咒之外的其他下乘见地的恶见得以明晰，以及使殊胜密咒的意旨得以洞察。
English
定. The Bodhicitta practice of Samadhi as the cause is perfected in three ways simultaneously, that is, practicing simultaneously. As it says in the Guhyagarbha Tantra: Wisdom in the four directions and the center, the mandala is spontaneously accomplished without thought, the great perfection realization yogi, practices in the all-arising great mandala. Also, as it says in the Extensive Tantra: In the nature of the great bindu, the three practices are perfected at once, that is the realm of suchness, that is the state of all-illuminating, that is endowed with the order of cause. Also, as it says in the Lamrim: The four practices are combined in union, one should be accustomed to it from the very beginning. Thus it is. Second is gradual. Straight. A person of small capacity is the opposite of an instant one, like the interdependence of the former cause producing the latter effect. Although there is an understanding of the inseparability of the view of truth, in practice, that samadhi, the total samadhi, the mudra, are of one taste, with two, subtle and gross, or five elaborations, or relying on the path of five assembly practices in order, one ultimately realizes the truth with outflows, or manifests the truth without outflows. That very thing will be explained in detail below. Second, the conditions are nine, namely, the common exposition of view and practice, as well as conduct, activity, samaya, mandala, offering, empowerment, accomplishment, mantra, and mudra. The first has two, namely, the view of realization, and the practice of samadhi that follows it. The first has two, namely, enumeration. First is the exposition, straight. Before Samadhi, which is the main part of the path to be traversed, the summary of the view, which is the first of the ten categories of tantric meaning as a branch of the path, is: within the five orders of the necessity of the view, the method of realization, the nature of the view, the faults of non-realization, and the merits of realization, the meanings of the view, such as the supreme sphere of activity of the king of wisdom, are fully explained, as follows. Second is the explanation, which has five, namely, necessity, method of realization, nature, faults of non-realization, and merits of realization. The first has two, namely, enumeration. First is the exposition, straight. To clarify the evil views of the lower vehicles other than the secret mantra, and to make the meaning of the supreme secret mantra clear.
Chinese
为了显现殊胜智慧的见解之义，下部乘的恶见如同劣质的盔甲，会穿透并污染。因此，对于通达无别真谛的见解，如同锋利的短刀般毫不犹豫地领悟，至关重要。第二部分是解释，分为两个方面：列举。第一，譬喻。第二，阐述。以偏颇的见解无法证悟无偏颇的任运成就之譬喻：从四大部洲观看，所见之境狭小。超越寻常的九座黑山，则更为广阔。从七金山依次观看，则更为广阔。如同从须弥山顶观看，一切皆有隐秘的次第一般。第二，关于其意义，分为两个方面：遣除他者和追求意义。第一方面分为两个部分：列举。第一。第一，以见解遣除他者的方式。第二，阐述。暂时而言，由于佛性未觉醒，因此有断见和常见两种。自性颠倒者，是常恒外道。执着细微的法我，崇拜外道。粗略地证悟人无我，则是内道。如此内外二者，取决于声闻和独觉二者的见解。将显现的明分执着为一方的心，认为心是自明自知的唯识宗。将胜义谛的空性和世俗谛的显现二者视为不相容的差异，从而破斥世俗，认为胜义清净是空性的中观宗。这些恶见，譬如食物中掺杂毒药，谁也不会触碰或食用有毒的食物一般。证悟密宗见解的人，无论谁都知道执着于显空一方的见解是错误的，因此不会停留在恶见之中。第二，是修行的遣除对象。第二，阐述。如果不了解法性不可思议的密宗三真谛无别之见，那么修行仅仅是停留在无念的止观之上。这样就无法体验无上瑜伽的究竟二元对立之义，也无法获得果位。因此，在广阔的虚空之中：不忆苦乐的舍弃，是止观的无明愚痴。谁的智慧也没有进入，因此，善恶二者都无法授记。如是。第二，追求意义。第二，阐述。
English
In order to manifest the meaning of the supreme wisdom view, the evil views of the lower vehicles are like inferior armor, which can be penetrated and defiled. Therefore, it is extremely important to realize the view of the indivisible truth, like a sharp short knife, without hesitation. The second part is the explanation, which is divided into two aspects: enumeration. First, the metaphor. Second, exposition. The metaphor that one cannot realize the unbiased spontaneous accomplishment with biased views: From the four continents, the view is narrow. Beyond the ordinary nine black mountains, it is even wider. From the seven golden mountains, it is even wider in sequence. It is like looking from the top of Mount Meru, where everything has a secret order. Second, regarding its meaning, it is divided into two aspects: eliminating others and pursuing meaning. The first aspect is divided into two parts: enumeration. First. First, the way to eliminate others with views. Second, exposition. Temporarily, because the Buddha-nature has not awakened, there are two kinds of views: nihilism and eternalism. Those who are inherently inverted are the eternalist heretics. Those who cling to subtle dharma-self and worship external paths are outsiders. Those who roughly realize the non-self of persons are insiders. Thus, the two, internal and external, depend on the views of the Hearers and Solitary Realizers. Those who cling to the clarity of appearance as one side of the mind, and believe that the mind is self-aware and self-illuminating, are the Mind-Only school. Those who regard the emptiness of ultimate truth and the appearance of conventional truth as incompatible differences, thereby refuting the conventional and believing that the purity of ultimate truth is emptiness, are the Middle Way school. These evil views are like food mixed with poison, no one will touch or eat poisonous food. Those who realize the view of Tantra know that clinging to the view of one side of appearance and emptiness is wrong, so they do not dwell in evil views. Second, is the object to be eliminated in practice. Second, exposition. If one does not understand the view of the indivisible three truths of the inconceivable nature of reality, then practice is merely based on abiding in the quiescence of no thought. In this way, one cannot experience the ultimate non-duality of Anuttarayoga Tantra, nor can one attain the fruit. Therefore, in the vast expanse of the sky: Abandoning the memory of pleasure and pain is the ignorance and delusion of quiescence. Whose wisdom has not entered, therefore, neither good nor evil can be predicted. So it is. Second, pursuing meaning. Second, exposition.
Chinese
任何人士如果了解到在见解和禅修中偏执一方的过失，并通过多种方法使见解和禅修达到无二无别，那么，通过证悟显空无二无别的意义，在禅修中，自证智慧将融入真实的意义，二资粮得以圆满，二障得以清净，并证得佛果。第二，证悟的方法。正直。密咒瑜伽士在修道之初，以见解为先导，因此，依靠自相续而证悟其意义的方法有：生起次第的各种不同三摩地，以及从多种脉、明点、气中生起的行为。此外，还有许多证悟方法的支分，如：水供、治病、建造经堂和禅房并予以尊重、在初十、二十五和初八、十三等日子举行法会、诵读、布施佛法、转法轮、修缮道路、慈悲喜舍四无量心，以及对普通人布施财物、擦擦、忏悔、百字明、火供、书写佛像和经书，努力积聚一切善法。这些是传承。而真正确定见解的原因，必须通过经教、理证和窍诀这三种方式来确定。《秘密灯》中说： "如来善逝之续，上师智者的窍诀，以及自己经验的差别，都必须依靠三种量。"《幻化金刚》中说： "以经教、窍诀和理证的量，衡量一切所量，衡量者也将成为量。" 此外，理证分为两种：这里要做一个叠加，即不共的理证和共同的理证。第一种分为两种：词义不相符和词义相符。第一种是周遍且非周遍的理证，以及非舍弃且非具足的理证。第二种词义相符分为两种：量、佛语经典的理证和同音异义的理证。第一种分为四种：三种清净，四种平等，四种证悟，大自在的，以及三种自性真实的理证。第二种同音异义分为四种：自共的理证，离边的，以及种种自在