English
How does impure appearance arise? How is such wisdom recognized? Because of not recognizing the self-nature of the root ignorance and the circumstantial ignorance, the appearance of purity and impurity arises as an interdependent origination without cessation. Therefore, these two show the ground of the path, the expanse, and the view of the scriptures through wisdom. Thirdly, the scripture of the arising of appearance cuts off doubts about it. As it says in the Commentary on Valid Cognition: If one realizes emptiness and becomes accustomed to it, can one reverse truth and falsehood? Even if one can, will one not revert back? Like these four doubts. Here too, regarding the appearance of expanse and wisdom, if one becomes accustomed to it in this way, can one reverse this ordinary impure clinging? Even if one can, will one not revert back after a while? La Shan says: Although the appearance of self-display is inconceivable, it does not move from the space of Bhaga. In the great bliss without gathering and scattering, there is not one who does not become enlightened. And as Gyu Thang says: Father, mother, and son are all great bliss. That is to say, the unborn, uncreated mind's expanse, the boundless realm, is the mother Kuntuzangmo; and that same self-display, the uninterrupted self-essence, all the phenomena of samsara and all the phenomena beyond, appearing without obstruction, is the father Kuntuzangpo; and the inseparability of expanse and wisdom is the son, great bliss. If one realizes and becomes accustomed to the adornment of wisdom's appearance as being primordially complete, then one will directly attain the meaning as it is. Generally, if one realizes a dharma, one does not necessarily need to attain it, but here there is a special feature: the first two reasons, through the realization of the union of the two truths, if one becomes accustomed to it, one must attain the ground of the non-learning union as a result. As it says in the General Sutra: The meditation of the great yogi is to place the mind, uncorrected, on the thusness of what is, without distraction, without arising or ceasing. If we establish this as a reason, then thirdly, through the scripture of the arising of appearance, this appearance of wisdom is a dharma; if you realize and become accustomed to it as it is, you will appear as it is. For example, like the power or blessing of ice melting into water. Therefore, for the unique three mandalas of one's own school of the sutra, certainty is generated by the three scriptures. As it says in this very tantra: Since the nature is not fixed, it appears as it is seen. Just like the clouds in the sky, various forms.
Chinese
无论显现为何，那时自性未曾衰损。如是说。此续中说：一切于彼性中一味故，是无生灭之精华。无为之三坛城，本自成就任运成。如是说。以理智之理路，次第生起闻思之智慧后，于最后之品中说：动静坛城圆满为手印。虽未见特别宣说此现量之理路，然以幻化之理路补充亦无相违。如是，彼等理路之义，应以何量而证悟？于觉不能证悟之境，智慧之游舞法性，如是能证悟，因是圣者之现量故。譬如证悟法界现量。如是于四现量中，圣者之现量是入于对境之实况之智，故应立彼为现量之因以成立之。如是以观察而决断之方式已广说竟。今说第四根本以三摩地受持之。于彼入门之补特伽罗有三。下根者从事业因之瑜伽天人乘次第入门，需次第入于上上。中根者从所作缘起之瑜伽外续三部入门。上根者从无作果之瑜伽三部入门之三种方式中，此处从无作果之瑜伽阿努瑜伽自身之入门方式，有顿入之自身入门方式，与渐入之入门方式，即方便生起次第与智慧圆满次第二者，经部师自宗之法相言语中说为，从方便之门入门，与从智慧之门入门。如是对于此二者，具足极殊胜根器之宿生串习者，如国王印札菩提般，对于方便与智慧二者，不待同时观待证悟与串习，即证悟虚空与智慧无二，且动静之显现为天之坛城，如海中星辰出现般，证悟虚空无生与游舞无灭，于证悟串习顿超，如总经部中所说：如海中星辰圆满般，无生无灭而圆满。如是。
English
Whatever appears, at that time the nature is not diminished. Thus it is said. In this tantra it says: Since all are one in that very nature, it is the essence of no arising and ceasing. The three mandalas of non-action, are spontaneously accomplished from the beginning. Thus it is said. After gradually generating the wisdom of hearing and thinking through the reasoning of intelligence, in the final chapter it says: The stable and moving mandalas are perfected as mudra. Although it does not seem that this direct perception reasoning is specifically stated, there is no contradiction even if it is supplemented by the reasoning of illusion. Thus, by what valid cognition should the meanings of those reasonings be realized? Even in the face of thinking that it cannot be realized, the play of wisdom, the dharma, can be realized in this way, because it is the direct perception of the noble ones. For example, like realizing the direct perception of the dharmadhatu. Thus, among the four direct perceptions, the direct perception of the noble ones is the mind that enters into the reality of the object, so it should be established as the reason for direct perception to prove it. Having extensively explained the method of deciding with certainty through observation, now the fourth root is explained as being taken into practice through samadhi. There are three types of individuals who enter into it. The lowest intelligence gradually enters from the action-cause yoga, the vehicle of gods and humans, and must gradually enter into the higher and higher. The medium intelligence enters from the three outer tantras of the yoga of action-condition. The highest intelligence enters from the three yogas of non-action result. Among these three methods, here, in the method of entering the non-action result yoga, Anu Yoga itself, there is the method of entering all at once, and the method of gradual entry, that is, the stage of generating means and the stage of perfecting wisdom. In the doctrinal language of the Sutra school itself, it is said to enter through the door of means and to enter through the door of wisdom. Thus, for these two, a person with extremely superior faculties and past accumulation, like King Indrabodhi, does not need to simultaneously contemplate realization and habituation for both means and wisdom, but realizes that space and wisdom are non-dual, and the appearance of stability and movement is the mandala of the gods, like stars appearing in the ocean, realizing that space is unborn and play is unceasing, and the realization of habituation is instantly transcended, as it is said in the general Sutra: Like the stars in the ocean are perfected, it is perfected without arising or ceasing. Thus it is.
Chinese
这里是按照中等根器者进入摩诃瑜伽的方式，根据密宗行者自己的观点来阐述的。详细阐述了像摩诃一样，通过三种三摩地生起次第的修法。特别是，在《总集经》中说：“因为是究竟一切之因，殊胜之因应观为实物。”等等，阐述了通过三种三摩地生起次第的方法。此外，在同一续部中说：“四时圆满胜者之坛城。”即未生之法性智慧未动摇，方便显现未断绝，显现为胜者之坛城，此方便与智慧本来无别的坛城，对于阿努瑜伽的具大智慧者来说，是二者合一的道。因此，这里按照中等根器者进入的方式来讲解，分为三部分：前行预备工作，正行生起次第和圆满次第的三摩地，以及学习念诵瑜伽士的方法，后行三个部分。首先，在续部中所说的适宜之处，远离人群往来，在符合心意的禅房中认真打扫。在门口放置白色标志，在标志牌上书写咒语等，按照幻化法的修持仪轨中所述，准备好修法的顺缘，如食物、衣物和用具等。总集经自身共同的用具是颅骨像，或者在颅骨内放置大殊胜嘿噜嘎的擦擦。装满药物粉末的颅骨上下扣合，这些是需要准备的特殊之处。之后，选择吉祥的星宿，在下午或晚上，在灌顶之时开始修法，分为三个部分进行。与白供食一起，树立大天之标志。然后，按照修法仪轨的顺序进行念诵。之后，进行广大的会供轮，圆满进行收摄、穿衣和护身。第二天，念诵开启之金刚手菩萨的念诵四百万遍，就成为圆满的支分。多扎仁增白玛程列说，如果念诵总集经支分的念诵，因为念诵非常浩大，所以不需要从开启之念诵开始念诵支分的念诵。大掘藏师掘藏金刚说，开启之念诵念诵一百万遍或四百万遍都可以。
English
Here, the way to enter Mahāyoga by those of middling faculties is explained according to the views of the Tantric practitioner himself. It elaborately explains the method of generating the arising stage through the three samādhis, just like in Mahā. In particular, in the "General Sūtra," it says, "Because it is the cause of all ultimate reality, the superior cause should be meditated upon as an object." It explains the method of generating the three samādhis, and also in the same Tantra, it says, "The mandala of the victorious ones is complete in all four times." Without wavering from the unborn wisdom of the nature of reality, the unobstructed appearance of means appears as the mandala of the victorious ones. This very mandala, in which means and wisdom are primordially inseparable, is said to be the path of the great-minded individuals of Anu Yoga. Therefore, here, the way to enter for those of middling faculties is explained in three parts: the preliminary preparatory activities, the actual generation and completion stage samādhis, and the method of learning the mantra recitation yogi, and the subsequent activities. First, in a suitable place mentioned in the Tantra, secluded from the traffic of people, in a meditation room that suits the mind, clean thoroughly. At the door, place a white mark, and write mantras on the sign, etc., as explained in the illusion-like practice manual. Prepare the conducive conditions for practice, such as food, clothing, and utensils. The common implements of the Gathering Sūtra itself are a skull image, or inside the skull, place the Tsa-kli of the Great Glorious Heruka. The palace of medicine, a skull filled with medicine powder in a closed manner, these are the special things to be prepared. Then, with good astrological timing, in the afternoon or evening, at the time of empowerment, start the practice in three parts. Along with the white Torma, erect the sign of the Great King. Then, recite the practice manual in its entirety until the approach. Then, perform the extensive feast gathering, and complete the absorption, donning of armor, and body protection. From the next day, reciting the approach mantra of the opening Vajrapāṇi four hundred thousand times becomes a complete limb. Dorje Drak Rigdzin Pema Trinley said that if one recites the approach mantras of the limbs of the Gathering Sūtra, because the approach is very vast, it is not necessary to recite the approach mantras of the limbs starting from the opening approach. The great treasure revealer Gyurme Dorje said that the opening approach can be recited either one hundred thousand or four hundred thousand times.
Chinese
因此，对于净化恶道的咒语，没有说明念诵的数量。两位上师意见一致，通过寂静和忿怒两种方式，首先进行寂静的修持，然后进行忿怒的修持，但依靠这部伟大的成就法，似乎没有详细说明如何进行广大的念诵。这里，广大的念诵分为两种：一种是从开启之门到天人乘等次第进行念诵的方式；另一种是稍微简略的方式，首先开启之门，然后是经部本身的念诵。至今尚未显现，没有“我就是这个”的承诺，因为心的自性在颜色、形状、形象上都未成立，所以成为了过失的基础。虽然一切众生的心性中都存在着所谓的“我”，但由于它尚未显现，所以被称为“隐藏的我”。如果认为存在黑白业的果报，那就存在；如果认为不存在，那就认为不存在。在大圆满的场合中，如果存在执着，那么业因果的利益和损害就存在；如果执着清净，那么业因果不会造成损害，这是从过失中产生的。法王至尊仁波切说：“因为这个见解的差别，出现了许多深刻的修饰见解。大多数是现在瑜伽士和禅修者中的常见现象。”他们以究竟确定的九乘，以及相似的基础和共同的过失之处，普遍地纠正了见解的确定。之后，道路的助缘和支分有两种：成就的支分和认识的支分。因为认识之后才能成就，所以首先讲述认识的支分，分为两种：认识的对象和认识的基础，即词语和文字的续部，以及续部的六门。确定这些，是通过三个一组的认识之钥来展示的。对此也可以分为两种：续部也有加持传承的续部和预言传承的续部。这就是确定它的钥匙。其中，确定非常广大的钥匙的钥匙有两种：确定加持传承教法的钥匙和确定预言传承教法的钥匙。第一种又分为两种：确定续部顺带使用的引导之门，即续部章节。