English
Explanation of the principle of condensing into three things. Nearness is explanation. The word 'many' is called 'three things'. How is it that the three things to be explained are condensed? Knowing the nature is the first. Getting used to it is entering. In this, seeing and acting are in harmony, and there is no cliff with the two, the edge and the deviation. These two are originally one in essence, but are named according to the occasion, and are accepted as two. When the qualities and causes are complete, the entrant is able to be mentally capable and becomes powerful, and all the objects of experience are clearly manifested as the mind itself, without inequality. Even though the body is not, the mind has become enlightened, so it is called that. The intermediate body that has not been accustomed to it, through the order of the arising of existence, transforms itself into four limbs. It is said that. So, what is the characteristic of the cause entering, which itself symbolizes the essence with the example of the base? That is, the first arising of existence is when the four winds arising from the elements and karmic causes gather in sequence, separated from clinging appearances, and the one who abides in the intermediate state of existence has the magical power of karma. The combining consciousness enters the womb, and the body matures by the wind. After being born, the body and enjoyment are complete, these are the four. Initially, in the empty space, by establishing, the four elements gradually form, and on the path of the stages, the divisions are also the same, like illusion, subtle, and the path with elaboration, which are said to be divided into four. Now, in order to show the connection of the oral instructions, the characteristics of those connections are: aggregates, etc., through self-awareness and wisdom, are the realm of the mandala itself, and through the objects of the three valid cognitions, after knowing, they are placed as the basis for accomplishment. It is said that. So, what is the characteristic of the connection between the six stages, above and below? The five aggregates and, the collection is the eighteen elements and the twelve sources. These are self-manifested by one's own mind, and the clarity in the mind is the self-born wisdom. From the self-manifested wisdom, all the aggregates and elements that are established are spontaneously accomplished as gods and goddesses, free from the two, appearance and emptiness, and are the mandala of self-nature. That which has been transformed into wisdom, transformed into something extraordinary from the unborn, is the realm of equality. Such is the meaning, all phenomena are enlightened into equality.
Chinese
是增长的意思。从口中所说，通过确定的教证、体验的诀窍和理证这三者来寻求，因为见到自性的意义而成为成就果的基础，因此在所有次第的最开始安立自性。这样说了之后，道路的次第是怎样的呢？不错误的三种清净，通过串习自明智的国王，为了获得这殊胜的菩提，首先安立这两个特征。这样说道，它所显示的是：显现为错乱的分别念聚合，即是心性自显现，五蕴在未生起的智慧中显现，显现为五方佛，如所说精华清净与二者和器界传承一样，经典本身所说的是三者。要理解所说的这三者的意义，例如土地所有者的国王统治普通民众一样。一切法如何在自明智中自显现，一切显现如何被我所掌控，一切都显现为我，因为没有成立所境，所以心中什么也不缘想，通过习惯来使之堪能。获得所要成就的殊胜任运成就之身，二取断绝，这就是如实性的等持。因缘进入的特征，在四种之中，首先安立所说的。这样说道。二谛因果的规律，胜义中无生灭的那个，在世俗中像幻术一样随意转变。这样说道。按照因的特征的宗义的观点，世俗谛的因，第二个是果，通过因和果的规律，在胜义中，一切由二者所包含的法，以自性来说是未生起的。不是从其他的因缘所生，所以没有生，没有生起，那么什么会灭呢？所以也没有灭。从无所缘中，在世俗中，例如对物品念诵咒语后，在迷惑的观众的眼前显现马和大象，但马和大象的自性并没有成立一样。由于增盛邪分别的势力，虽然显现为各种各样的物体，但自性并没有成立，所以也不是唯一确定的，而是像所观察的那样显现。那么，对于显现的方式是这样说的：这里并不安立最终的结论，胜义中未生起，也是因为心自显现，所以没有成立宗。胜义中通过观察没有成立。
English
It means growth. From what is spoken from the mouth, through seeking with the three: the definitive scriptural authority, the experiential instructions, and reasoning, because seeing the meaning of self-nature becomes the basis for accomplishing the result, therefore, in the beginning of all the stages, self-nature is established. Having said that, what is the manner of the path? The three purities without error, through familiarizing oneself with the king of self-awareness, in order to attain this supreme Bodhi, first establish these two characteristics. Thus it is taught, what it shows is: The aggregates of conceptual thoughts that appear as delusion are the self-manifestation of mind itself, the five aggregates manifest as the unborn wisdom, manifesting as the five Buddhas, just as the essence of purity, the two, and the vessel lineage are explained, the scripture itself speaks of these three. One should comprehend the meaning of explaining the meaning of the three, just as a king who owns the land rules over ordinary people. How do all phenomena self-manifest in self-awareness, and how does all appearance become controlled by me, everything manifests as me, because the object is not established, therefore the mind does not fixate on anything, through habituation, it becomes workable. Attaining the supreme spontaneously accomplished body to be accomplished, the duality is cut off, this is the Samadhi of Suchness. The characteristic of the entry of conditions, in the four, first establish what is said. Thus it is said. Through the laws of the two truths, cause and effect, that which is without arising and ceasing in the ultimate, in the relative, it transforms like an illusion into anything. Thus it is said. According to the view of the vehicle of the characteristic of cause, the cause of the relative truth, the second is the result, through the law of cause and effect, in the ultimate, all phenomena contained by the two, by its own nature, is unborn. It is not born from other causes and conditions, so there is no birth, if there is no birth, then what will cease? So there is also no cessation. From the absence of focus, in the relative, for example, after reciting mantras on an object, horses and elephants appear in front of the eyes of the confused spectators, but the nature of horses and elephants is not established. Due to the power of increasing wrong thoughts, although various objects appear, the nature is not established, so it is not definitely one, but appears as observed. Then, the way of appearance is explained like this: Here, the final conclusion is not established, the unborn in the ultimate is also because the mind self-manifests, so the subject is not established. It is not established by observation in the ultimate.
Chinese
据此，据说放置了微细的等持。蕴等自证坛城之会众有无次第？以汇集所知之会众，众多事物由一显现，为了劣慧者的利益，为了确定而随后放置。也就是说，五蕴和界等所有分别的会众，都显现为无生之智慧，因此，以所说的自性身和智慧成佛，行境寂止清净的坛城和最初进入的次第是没有的。剩余的，虽然自性上没有，但随后进入只是名言而已。例如，以世间学习工巧等所知的方式来象征，这两者都要引导，一个不成就，众多也不会成就，因此，一个集合了，众多就附加在上面，因此称之为那样。而且，也不是所有的进入者都这样，而是为了利益在境和勤奋二者上智慧低下的人们。如是宣说确定的，身体之后放置具有戏论的等持。现在，指示需要的支分，支分特征在此所说，众多与一分离，以智慧把握，一切都不束缚，为了确定成为会众的缘故，宣说具有资具等，这些是需要的意义。如是出现的是，那么，所说的特征在此所说的是什么呢？一切行境都显现为自证，并且汇集于自证，就称之为那样。如是证悟，是如经文般获得名称。事业的作为分别宣说。把握就是在行持的当下知晓心性。如是知晓后，结合和度脱等等，以及其他三门的行持无论如何行持，都因为远离执着而不积累习气，如所说般知晓后，对于没有舍弃而行持的，以及以所说的意义，积累二资粮和圆满。理由是为了需要的缘故。然而，应当具有将要讲解的资具。接近是宣说，一个是众多，这些是使所要证实的显现成就的条件，因此称之为那样。那么，需要的更需要的是什么呢？指示那的更需要，也是等持
English
Accordingly, it is said that the subtle samadhi is placed. Do the aggregates, etc., the self-aware mandala assembly, have a sequence or not? With the assembly that gathers the knowable, many things appear as one. For the sake of those of inferior intelligence, it is placed afterward for certainty. That is to say, all the assemblies of the five aggregates and realms, etc., appear as unborn wisdom. Therefore, having become enlightened in the self-nature body and wisdom that has been spoken of, there is no sequence of mandalas of peaceful and pure conduct and the initial entry. The remainder, although not in self-nature, it is said that subsequent entry is only a nominal term. For example, symbolizing with the way of learning crafts and other knowable things in the world, both of these should be guided. If one is not accomplished, many will not be accomplished. Therefore, when one is gathered, many are attached to it, so it is called that. Moreover, it is not the case with all entrants, but for the benefit of those who are inferior in wisdom in both object and effort. Thus, having explained the certainty, after the body, the samadhi with elaboration is placed. Now, the limb of need is shown, the characteristic of the limb is spoken of here. Many are separated from one, grasped by wisdom, all are not bound, for the sake of certainly becoming a gathering, it is said to possess equipment and so on, these are the meaning of need. What appears as such is, then, what is the characteristic spoken of here? All realms of experience appear as self-awareness and converge into self-awareness, and that is what it is called. Such realization is to obtain a name according to the scriptures. The actions of the activities are explained separately. Grasping is knowing the nature of mind at the very moment of practice. Having known in this way, combining and liberating, and also, no matter how the actions of the three doors are practiced, because of being free from attachment, imprints are not accumulated, and having known as it was said, for those who practice without abandoning, and with the meaning of what was said, the two accumulations are accumulated and perfected. The reason is for the sake of need. However, one should possess the equipment that will be explained. Proximity is the explanation, one is many, these are the conditions for making the object to be proven manifest, so it is called that. So what is the need of the need? Showing the need of that, also the samadhi.
Chinese
与行为相关联的习惯，以一个工具的巨大方法，为了完全解脱执着，即使体验了六种等许多滋味，如是等等所开示。对此，讲解的必要是，如农耕的例子一样开示，不偏离讲解的等持和场合的行为而习惯，以及收集是讲解的秘密工具。而且，从束缚的因中产生功德，因此与其他的规矩不同而获得名称。由此，与颠倒的分别念，以及道路的二取，以及相关的遍计所执等相关联，因此是必要。如是清净执着，成为欲望的功德，在许多显现中品尝滋味，称为时。不一致的是，事物没有成立，因此会变成如水中月和梦境一般。那是因为什么呢？因为一切显现是心之自显现，因此不异于心性。然而，虽然显现也不作为境，不执着于各个道路，而于自明中显现，以无戏论的例子，如虚空般知晓，从四喜中一切显现，也是没有执着，称为大。根于境中结合，称为。轮回未舍即是佛土，因缘使坛城自然成就，摧伏四魔的勇士，从彼显现故安住于彼。如是出现。虽然如上显现，但因没有执着，故于心性中出现，不以境心二者存在，而以境心知晓，也称为结合。如是知晓，轮回是第六者一次又一次地到来，即是六，不像错觉显现的行境其他一样，不以勤作而舍弃，一切皆显现为身和智慧，因此是清净的刹土。如是显现于欲望的五种功德等一切皆显现于自明。那也是因为没有寻找，所以那样说。那也是如讲解般变化，从讲解的方法中产生，并由此成就。理由会变成两种，从讲解的必要中产生所要证成的，因此将所要证成的安立为必要的必要，以及从道路的四种等持，和具有支分中产生果的等持，因此在理智的最后，是不可思议的自然成就的等持。