English
All the suchness wisdom of everything, in this single bindu of self-arisen wisdom, gathers without difference and becomes without separation, that is all. That itself is expressed as the body being the intention of Immortal Manjushri, the speech being the single sound of a horse's cry, the mind being the correct accomplishment, the qualities being pure nectar, and so on, and there is no other way. All the Buddhas of the three times are equally situated in this definitive reality. As it is said: In the Tantra of the Auspicious Wisdom Cuckoo: The Dharmakaya is of one taste, the benefit of beings is equal in action, In the mind of faith, each appears separately. Because all mudras are one in the realm of wisdom, Meditating on one Sugata is the state of all the Victorious Ones. As it is said. Now, the second section, if all the meaning of the glorious Great Accomplishment Kagyü, which was shown above, is condensed into the essential points of practice, it can be summarized into ten or six vows of Secret Mantra. Liberation through hearing the tantra, gathering from all doors, condensing into one point, cutting off superimpositions through four trainings of becoming an excellent scholar. First, if one does not hear the profound meaning of the tantra, agama, and upadesha, one cannot distinguish the objects of acceptance and rejection, therefore, liberation through hearing the tantra, like untying a colt, is the basis. However, one cannot liberate vast wisdom by hearing only a little, therefore, one must seek many doors of hearing, like a bee seeking a hive, and hear extensively. Even if one hears extensively, if one does not hit the essential points of practice, one cannot liberate one's own mind, therefore, one must bring the ultimate essential points of upadesha into practice, condensing into one point, like a merchant seeking profit, hitting the essential points. In this way, through hearing, one knows the meaning of the tantra, through the agama, one puts the meaning of the tantra into practice, and through the upadesha, one gains faith, thereby possessing unwavering certainty, and through the door of training, one becomes an excellent scholar like reaching the top of a high mountain. These four are the ways to train in Secret Mantra. On top of these four, adding the six vows spoken from the perspective of the object of training, it is considered to be ten vows. So, what are the six vows? In order, proceeding by empowerment, holding the basis by samaya, cutting off the conclusion by view, taking into practice by samadhi, abandoning by conduct, the meaning of the upadesha.
Chinese
修持共有六种。其中，以次第力量行进，是指获得密咒的灌顶和秘密的灌顶后，成为不被烦恼所染污的行者，犹如王子登上王位。以根本誓言摄持，是指令上师欢喜，不违背上师所说之誓言，犹如肥沃的田地，是能生出成就之庄稼的行者。以见解斩断束缚，是指将轮回涅槃的一切法都摄集于自心，了悟心本来是佛，是自生之智慧，从而远离勤作希求和疑虑，自在游行，犹如鹏鸟翱翔于天空。以修持三摩地受持，是指以智慧所缘之义，以三摩地不散乱，一心专注，犹如取如意宝珠。以行舍弃，是指舍弃一切于等持中应作之业，而进入修持之业，后得位中无取舍，如平等性般与甚深见解相符，无畏游行，对于种种事业，随欲而行，犹如大象入水。以口诀成办意义，是指对于所为成办之义，以切中要害之口诀，以无有怀疑之确信而修持，从而获得证悟，在获得三摩地之时，战胜四魔而获得三身，犹如购买珍宝。如是修学六边，享用止观二资粮，乃是瑜伽之大自在。如是宣说。如是，以修持十边或六边所示之方式，以大修持而趣入八种意趣之方式，若归纳要点，则可归摄于山堡、隘道、命根三者之修持，略述如下：山堡即是见解，若已占据具有确信之见解山堡，则不畏惧任何事物，因为自己已获得稳固之地位。欲占据见解之山堡，必须从修持之隘道行进。若未以体验而到达见解之顶端，则仅凭理解无益，故须行进修持之隘道，方能到达见解之山堡。因此，如见解之义而修持至关重要。不修持而能成佛，连金刚萨埵也未曾说过，此乃教诲。从修持之隘道到达见解之山
English
There are six kinds of accomplishment. Among them, progressing by the power of order means that after obtaining the empowerment of secret mantra and the secret empowerment, one becomes a practitioner who is not defiled by afflictions, just like a prince ascending the throne. Being held by the root samaya means pleasing the guru and not deviating from the samaya as the guru has said, like a fertile field, it is a practitioner who can produce the crops of accomplishment. Cutting off bonds with view means that all phenomena of samsara and nirvana are gathered into one's own mind, and realizing that the mind is originally Buddha, is self-born wisdom, and thus free from effort, hope, and doubt, wandering freely, like a garuda soaring in the sky. Taking up samadhi in practice means focusing single-mindedly on the meaning of what is aimed at by wisdom, without being distracted by samadhi, like taking a wish-fulfilling jewel. Abandoning through conduct means abandoning all the activities to be done in equanimity and entering into the activity of meditation, and in the subsequent attainment there is no acceptance or rejection, like equality, in accordance with the profound view, wandering fearlessly, and engaging in various activities as desired, like an elephant entering the water. Accomplishing the meaning with instructions means that for the meaning to be accomplished, one practices with the essential instructions that hit the mark, with unwavering conviction, and thus attains realization, and at the time of attaining samadhi, one overcomes the four maras and attains the three bodies, like buying a precious jewel. Thus, studying the six limits and enjoying the two resources of wisdom and samadhi is the great sovereign of yoga. Thus it is said. Thus, the way to enter the meaning of the eight great accomplishments by means of the ten or six limits of accomplishment is shown. If we summarize the key points, it can be summarized into the practice of the three: fortress, defile, and life force. A brief explanation is as follows: The fortress is the view, and if you have captured the fortress of view with conviction, you will not be afraid of anything, because you have gained a firm position. To occupy the fortress of view, you must proceed from the defile of meditation. If you do not reach the top of the view through experience, it is useless to just understand it, so you must proceed through the defile of meditation to reach the fortress of view. Therefore, it is important to meditate according to the meaning of the view. Vajrasattva himself did not say that one can become a Buddha without meditating, this is the teaching. From the defile of meditation to the fortress of view.
Chinese
通过抓住并利用来夺取生命，从而获得对轮回和涅槃一切事物的控制权，因此，这样的状态被称为大瑜伽自在的意境。那么，什么是见解的堡垒呢？就是将轮回和涅槃的一切事物都归于自心，而自己的心本来就是无生无灭的，平等性，自生智慧，原始大乐，菩提心，如续部和圣教的意境那样，通过上师的口诀，直指要害，认识到这一点就是堡垒。这是夺取轮回和涅槃空性命脉的最终要点。一旦认识到心的自性本初智慧，那么所要修的本尊和世间的傲慢者，以及显有的一切事物，都将最终圆满并融入那唯一的法界之中。对此，在密咒教言的传承中，有见解的堡垒和险道两种，堡垒也有遍满广大，大乐圆满的堡垒和融入一切，包含一切的意境堡垒之分。噶举堡垒险道中，有堡垒的三法，即：阿赖耶识要害的空性，果位三身任运成就，破除无明蛋壳的三种方式来阐述。此外，还有以意境的十个要点等来阐述，所有这些阐述见解之地的圣教和口诀，实际上都归结于心性自生智慧，唯一明点的要点。第二，因为必须获得依赖于三摩地，所以暂时按照噶举堡垒险道中所说的那样，以实修的角度来说，首先观看画布上的佛像等，作为专注的对境，不散乱地修持，当专注稳定后，在心中修持，并使五种体验达到圆满，在这样的基础上，会出现三种光明：首先，在心中，如镜中影像般，清晰显现且不动的状态会出现。然后，在自己的感官对境中，显现为可见可触的形象。最后，在身体的对境中显现，即三摩地的化身，能够真实地，以可触的形式，成为自他一切众生的行境，就像与真实事物没有差别一样，这就是行位的程度。在那时，三摩地所化现的景象是感官的行境
English
By seizing and utilizing to take life, thereby gaining control over all things of samsara and nirvana, such a state is called the intention of the Great Yoga Empowerment. So, what is the fortress of view? It is to gather all things of samsara and nirvana into one's own mind, and one's own mind is originally without birth or death, equality, self-arisen wisdom, primordial great bliss, Bodhicitta, as the intention of the tantras and scriptures, through the guru's pith instructions, directly pointing to the key point, recognizing this is the fortress. This is the ultimate key point of seizing the lifeblood of emptiness of samsara and nirvana. Once the self-nature of the mind, the primordial wisdom, is recognized, then the deity to be practiced and the arrogant ones of the world, as well as all phenomena, will ultimately be perfected and integrated into that single Dharmadhatu. Regarding this, in the lineage of secret mantra instructions, there are two types: the fortress of view and the dangerous path. The fortress also has the distinction of being a pervasive, vast, great bliss-perfected fortress and a fortress of intention that integrates and includes everything. In the Kagyu Fortress and Dangerous Path, there are the three dharmas of the fortress, namely: the emptiness of the key point of the Alaya, the spontaneous accomplishment of the three Kayas of the fruition, and the three ways of breaking the shell of ignorance, which are explained. In addition, there are explanations using the ten key points of intention, etc. All these scriptures and pith instructions that explain the place of view, in reality, all come down to the key point of the self-arisen wisdom of mind-nature, the single Bindu. Secondly, because it is necessary to obtain reliance on Samadhi, so temporarily, according to what is said in the Kagyu Fortress and Dangerous Path, from the perspective of actual practice, first look at the Buddha image on the canvas, etc., as the object of focus, practice without distraction, when the focus is stable, practice in the mind, and bring the five experiences to perfection, on this basis, three kinds of clarity will arise: First, in the mind, like an image in a mirror, a clear and unmoving state will appear. Then, in one's own sensory objects, it will appear as a visible and tangible form. Finally, it will appear in the object of the body, that is, the manifestation of Samadhi, able to truly, in a tangible form, become the object of experience for all beings, both self and others, just like there is no difference from real things, this is the extent of the walking stage. At that time, the appearance manifested by Samadhi is the object of the senses.
Chinese
虽然显现为显而易见，但由于这只是自心的幻化，因此观想为无量诸佛的显现也是禅定的幻化，由此可知，显现世间的一切法显现于心，都应知为心的幻化。一切的造作者，心，也应回观为远离一切事物和相状之自性的原始空性，无基，自明，自成，觉性空性二无别的原始大智慧。如此修习，必须生起良好的体验，因此，关于其方式，仅仅依靠禅修体验的文本和生起各种体验是不够的，因为要逐步趋向佛地，所以要像守护学修究竟的文本等意义那样，修习运用。如果那样做，这种方式就从修行的险境中完成了见解。诛杀秘密三仇敌，摧毁怖畏四魔，断绝六道悬崖。其中，首先，三仇敌的外仇敌是四大元素的损害和敌对障碍等一切外在的危害。内仇敌是自身蕴界产生的身心疾病和烦恼等一切内在的危害。秘密仇敌是心上的能取所取，执着我为实有等，遮蔽真实义，成为轮回痛苦之根本的一切。怖畏四魔是使人不由自主死亡的死主之魔，以及贪嗔痴等烦恼之魔，以及取受近取的蕴聚之蕴魔，以及使人沉溺于有，喜乐自在等黑色眷属的天子魔，这四魔也被无名地摧毁。六道是天道、非天、人、旁生、饿鬼和地狱。从无始以来，各自随业力所见的众生，从一生到一生，在轮回中流转的这些处所的散乱，被觉性的空性所斩断，从而永远不再因业和烦恼而在此轮回。