English
It depends on guarding purity. In the Tantra of Empowerment of Vajrapani, it says, "Holding the empowerment lineage is the samaya; if it is broken, it is like a seed burned by fire." Therefore, if the samaya is broken, just as a seed burned by fire will not produce fruit or green sprouts, not only will the fruits of the path's practice not be achieved, but neither supreme nor common accomplishments will be attained. Moreover, there is no other place to go except to the lower realms, as it is said, "For a person who has entered mantra, there is no third place to go other than Buddhahood and the lower realms." Therefore, it is crucial to guard the fundamental samayas correctly from the very beginning. As it is stated in the General Sutra and the Compendium of Intentions: "Body, speech, mind, and vajra, guarding, practicing, pleasing, and not abandoning, should be known and cultivated." Among the twenty-eight specifically enumerated samayas in the Sutra's own system, the first three roots are: As the samaya of the body, to respectfully regard the guru and deity, and to avoid harming all beings, as they are all to be tamed by the guru's body. This is the purification of the attachment to the appearance of the ripened body through the generation stage. As the samaya of speech, not to interrupt the recitation of mantras and mudras, and to avoid the faults of speech, one should follow all the guru's teachings and not contradict one's dharma brothers and sisters. As the samaya of mind, to avoid the faults of the mind, not to reveal secrets to others, to generate the two aspects of bodhicitta, to blend the guru's mind with one's own, and to practice various doors of samadhi, this is the samaya of mind. These three necessarily include the five roots of Maha, so whether it is the samaya of the Sutra or the Illusion school, guarding the lineage with pure samayas is an indispensable branch for meditating on either the generation stage or the completion stage. Above the three roots, there are twenty-five branch samayas. That is: The five samayas of what is to be known, namely the five aggregates, the five families, the five elements, the five mothers, the five sense fields, and the male and female deities, as well as the nature of the branch wrathful deities and wrathful mothers, should be known. The five samayas of what is to be cultivated, namely to practice the mandala of whichever of the five families one favors or whichever family is struck by a flower. The fifteen samayas of what is to be practiced, namely the five not to abandon, the five to accept, and the five not to discard, these fifteen samayas should be fully accounted for without any confusion in the view,
Chinese
这是关于运用理性的。第三，通过决断的观点来确定。这里，经部自身的观点是阿努瑜伽的见解。玛哈瑜伽和阿努瑜伽的区别在于：玛哈瑜伽被称为“广大的乘”，即显现是心以及心的自性。智慧的游舞，将本尊视为对治，从每一个分别念中净化，通过观点来确定，修持直至无量幻化网自然成就。而这里，是将器情世间确定为三坛城。尊者仁波切说：玛哈瑜伽是将显现视为心的幻变，阿努瑜伽是将显现视为心的力量，阿底瑜伽是将显现也视为智慧。如果能确定这样的差别，那么理解就最为重要。因此，这里也同样通过观点来确定。经部自身的观点是：首先，心的法性本来自在的状态；其次，不证悟它时，众生的迷乱方式；第三，以慈悲智慧照见迷乱的方式；第四，照见后，慈悲生起的方式；第五，生起后，调伏有情的方式。这五者不混杂，完全在平等大性中显示，这就是宗派。这五种表达方式所象征的伟大自性，即心的实相，或者说，自生智慧，它是一切法的根本，从中显现，并且不离其本性。如《经部总集》所说：“一切皆于彼处为一，佛陀大乐亦于彼处为一，是无生无灭之精华，是无为之三坛城，本来自性成就。”因此，在无灭显现的方式中不混杂，在无生安住的方式中完全圆满。以自生智慧心性之上的平等和圆满的理由来确定，如《总经》所说：“无边稀有之名声，教言殊胜传承之名声，圣者之部类宝藏教言，于本源处确定无疑。”这里与理由和论证相结合，在经部第二十九品和第六十六品中有详细阐述。如果详细解释其含义，首先要清楚地阐述基的本来自在的状态。坛城的意思是，无生是中心，无
English
This is about using reason. Third, determining through the view of decisiveness. Here, the Sutra's own view is the tenet of Anu Yoga. The difference between Maha and Anu is: Maha Yoga is called the "vast vehicle," that is, appearance is mind and the nature of mind. The play of wisdom, seeing the deity as an antidote, purifying from each and every thought, determining through view, practicing until the spontaneously accomplished realm of immeasurable illusion. Here, the outer and inner world are established as the three mandalas. The venerable Rinpoche said: Maha Yoga sees appearance as the magical display of mind, Anu Yoga sees appearance as the power of mind, and Ati Yoga sees appearance as wisdom. If one can ascertain such a difference, then understanding is most important. Therefore, here too, it is determined through view. The Sutra's own view is: first, the nature of mind, the state of being primordially inherent; second, when it is not realized, the way sentient beings are confused; third, the way compassion and wisdom see confusion; fourth, after seeing, the way compassion arises; fifth, after arising, the way of taming sentient beings. These five are not mixed, completely displayed in the great equality, this is the tenet. The great self-nature symbolized by these five expressions, that is, the reality of mind, or self-born wisdom, it is the root of all dharmas, arising from it, and not deviating from its nature. As the Sutra Compilation says: "Everything is one there, Buddha Great Bliss is also one there, it is the essence of no birth and no death, it is the uncreated three mandalas, spontaneously self-accomplished." Therefore, it is not mixed in the way of unceasing appearance, completely perfect in the way of unceasing abiding. It is determined by the reason of equality and completeness upon the self-born wisdom mind, as the General Sutra says: "The fame of the boundless rare, the fame of the excellent lineage of teachings, the treasure of the holy class of teachings, are undoubtedly determined at the source." Here, it is combined with reason and argument, which is explained in detail in the twenty-ninth and sixty-sixth chapters of the Sutra. If we explain its meaning in detail, first we must clearly explain the state of the base being primordially inherent. The meaning of mandala is that no birth is the center, no
Chinese
被眷属围绕。其中内在的颠倒是三种：如实之基的坛城，无生之界，普贤佛母的坛城；无碍的自性任运成就的智慧，普贤佛父的坛城；以及二者无别，根本之子大乐菩提心的坛城，无有分别。所知轮涅三道所摄的一切法之基，安住于此，一切自性平等性，一味一体，是为同族之义。理解为一体之物没有意义。例如，众生具有如来藏，最终必定获得佛果，不会越过。如实地观见这样的心髓才能证悟，通过修持来修行，通过行持来舍弃，从而确定无疑地在三坛城中成佛，这是通过量成立的。证悟如实之基的无生法性之后，通过习惯于远离心意的造作和错谬，而证得法身佛。证悟自性任运成就的成就，无勤任运显现为无碍的智慧，并通过习惯于此，而证得无碍化身佛。证悟根本菩提心的坛城无二无别，并通过习惯于此，而证得报身佛。这是经部自宗的独特观点。此外，《意集经》中说：“本来成佛大乐自性，是无生无灭的心髓，无为的三坛城，本来成就任运成就。”。此外，由于所化众生具有各种执着的分别念，为了使他们解脱，将一切众生与如实之基的坛城相认。由于存在认为佛陀是独立的善行的分别念，为了使他们解脱，将众生与自性任运成就的坛城相认。由于存在各种二取分别念，为了使他们解脱，将众生与根本菩提心的坛城相认。这些的理由和依据将在下面用三种教证以理证的方式来确定。第二，不证悟此基，众生的错乱方式是，《经部》第二十九章
English
Surrounded by retinues. Therein, the inner inversions are threefold: the mandala of the basis as it is, the unborn realm, the mandala of Samantabhadri; the unobstructed, self-existing wisdom, the mandala of Samantabhadra; and the non-duality of the two, the root son, the great bliss bodhicitta mandala, without distinction. Since it abides as the basis of all dharmas encompassed by the knowable samsara, nirvana, and the three paths, all are of equal essence, one taste, the meaning of one family. It is meaningless to understand it as one substance. For example, sentient beings possess the essence of the Tathagata, and ultimately they will attain Buddhahood and will not transcend it. By seeing such an essence as it is, one realizes it. By meditating, one cultivates it. By acting, one abandons it, and it is certain that one will attain Buddhahood in the three mandalas, which is established by valid cognition. Having realized the unborn nature of the basis as it is, and by becoming accustomed to being free from mental fabrication and error, one attains Buddhahood as the Dharmakaya. Having realized the self-existing accomplishment as the unobstructed wisdom that spontaneously appears without effort, and by becoming accustomed to it, one attains Buddhahood as the unobstructed Nirmanakaya. Having realized the root bodhicitta mandala as non-dual, and by becoming accustomed to it, one attains Buddhahood as the Sambhogakaya. This is a unique view of the Sutra school. Furthermore, in the Gongdü it says: "From the beginning, Buddhahood is the nature of great bliss, it is the essence of unborn and unceasing, the three uncreated mandalas, are self-accomplished from the beginning.". Furthermore, since the beings to be tamed have various kinds of clinging conceptualizations, in order to liberate them, all sentient beings are introduced to the mandala of the basis as it is. Since there is a conceptualization that holds the Buddha to be a separate good deed, in order to liberate them, sentient beings are introduced to the mandala of self-existing accomplishment. Since there are various dualistic conceptualizations, in order to liberate them, sentient beings are introduced to the mandala of the root bodhicitta. The reasons and basis for these will be determined below by three scriptural citations with logical reasoning. Secondly, the way sentient beings are confused without realizing this basis is, the twenty-ninth chapter of the Sutra.
Chinese
又，由我执和我的分别念，以十二种颠倒之力，成为引向恶趣的引导者。如是说。第三十四品中说：一切的自性本来存在，并且遍布一切，然而一切都不能看见它。如是说。第五十一品和第五十五品，以及第七十三品等，第五品中，像那样成佛，众生也看不见的原因，详细地，以根本的心、执着的心、广大的心三种看不见的原因详细地显示，其中根本的心是阿赖耶识，执着的心是烦恼意，二者是十二缘起的最初无明，广大的心是剩余的缘起等广大地宣说。法王丹巴仁波切说：最初俱生无明，不仅是佛，而且遍计所执的无明，将精华菩提的自性执着为境和有境，由它的力量，生起能取所取和烦恼。第三，远离正确的道路，执着于不理解和错误理解的各种法，在轮回中流转，被痛苦折磨。如是说。像那样，后面的三品中，烦恼障和所知障的认识方法，以及共同分别八十一，是共同显示道路和歧途的第十六品所显示。六种智慧的差别，是道路自身的行进方式的歧途，第六十品的开头，如第八十八品所显示的那样确定之后。而且轮回的根本是十二缘起的最初无明，那又分为两种。经部师自己的法相术语中，称为根本无明和缘起无明。经部第二十七品中说：由因和缘的无明，内外在二缘起中流转。如是说。对此，法王丹巴仁波切说：俱生和近取，由二种无明的威力，六道众生迷惑的显现，以执着的力量像观看梦境一样。如是说。从语气的角度来说，说了不同和相同两种。如果俱生和遍计所执两种是共同的法相术语，那么这只是我自己的分别念。
English
Furthermore, by the clinging to self and the thought of "mine," with the twelve powers of inversion, one becomes a guide leading to bad states. Thus it is said. In the thirty-fourth chapter, it says: "The nature of all things exists from the beginning and pervades all, yet it is not seen by all." Thus it is said. The fifty-first chapter, the fifty-fifth chapter, and the seventy-third chapter, etc., and in the fifth chapter, the reason why sentient beings do not see even though they become Buddhas is explained in detail. The reasons why they are not seen by the three minds—the root mind, the grasping mind, and the expanding mind—are explained in detail. Among them, the root mind is the alaya-vijnana, the grasping mind is the afflicted mind, which is the initial ignorance of the twelve links of dependent origination, and the expanding mind is said to be the remaining links of dependent origination, etc., in an extensive manner. Dharma Lord Dampa Rinpoche said: "Initially, by the coemergent ignorance, not only is it the Buddha, but also the imputed ignorance grasps the essence of bodhi-nature as object and subject. By its power, the grasper and the grasped, and the afflictions, increase. Thirdly, by being separated from the correct path and grasping various doctrines of non-understanding and wrong understanding, one transmigrates in samsara and is tormented by suffering." Thus it is said. In this way, the methods of identifying the obscurations of afflictions and knowledge in the latter three chapters, and the eighty-one common conceptualizations, which commonly show the path and the wrong path, are shown by the sixteenth chapter. The six distinctions of knowledge are the wrong paths of the way one's own path is traversed, as determined by the beginning of the sixtieth chapter and as shown by the eighty-eighth chapter. Moreover, the root of samsara is the initial ignorance of the twelve links of dependent origination, which is divided into two. In the terminology of the Sutra school itself, they are called root ignorance and causal ignorance. In the twenty-seventh chapter of the Sutra, it says: "By the ignorance of cause and condition, one transmigrates in the two dependent originations, internal and external." Thus it is said. To this, Dharma Lord Dampa Rinpoche said: "Coemergent and proximate, by the power of the two kinds of ignorance, all the deluded appearances of the six realms, by the power of clinging, are like viewing a dream." Thus it is said. From the perspective of the tone, he spoke of two kinds, different and the same. If the two, coemergent and imputed, are common Dharma terms, then this is just my own conceptual thought.