English
The practices of the Mother Tantra, the magical actions of the Vidyadharas, and the ascetic practices of the Path of Skillful Means, as stated in the Commentary on the Eye. ༈ The result: Temporarily, maturing into the Yidam deity, the body is obscured. Immediately upon separating from the body, it unites with the Great Seal (Mahamudra), gaining control over life and awareness, and transforming into a body accustomed to the Great Seal of the deity. With the attributes of the five Kayas spontaneously accomplished, the four Vidyadhara stages are achieved. ༈ The ultimate result: The realm of fruition, the inseparability of emptiness and clarity, is the Dharmakaya and the realm of Samantabhadra. Not clinging to the bliss of samsara and nirvana, the Great Enjoyment Kaya is the realm of Padmacakshu. The reflection of that Sambhogakaya, arousing compassion, is the Nirmanakaya, the realm where all appear as assemblies of the deity's mandala. The transformation of conceptual thoughts, aggregates, elements, sense bases, and locations results in the definite number of deities, such as the hundred families. Engaging in the four kinds of activities to benefit beings, and perfecting the benefit of others through miracles. Thus it is said. ༈ Refuting their assertions: The Secret Lamp: Their view, also named "Non-duality," is, even on the equality of liberation at the limit of knowledge, merely an imputation by grasping at one side. If one clings to that and imputes, what difference is there between clinging to and imputing the two truths of the Middle Way and the Outer Tantras? Your grasping of non-duality as one side is empty because its nature is one-sided. Also, The Jewel Light: The bliss of the upper gate wheel or the bliss of the lower gate consort, the wisdom that seeks the co-emergent awareness residing within oneself, is one's own conceptual thought, and in reality, it is not found. It is taught for the purpose of leading those with attachment to the right path, but in reality, the mind that is free from elaboration and self-arisen cannot be known through the path of attachment. Even the asceticism of practicing without acceptance or rejection in purity and impurity, if examined in meaning, is also acceptance and rejection. That which is placed apart from the thought of realizing self-awareness also dwells in the clinging of grasping at pleasure as a real entity. Furthermore, The Secret of Wisdom: Although the fruit of one's own ground is attained, it is an artificial ground. Not having attained the ultimate, as explained before.
Chinese
似乎必须进入那个意义。就这样。 此外，阿努瑜伽的观点是：执着于相的人认为，一切轮回涅槃本来就是心性，未生起的状态，称为本来如是的坛城。也称为法界。称为母普贤王母。在那根本上，一切都不会停止地显现，是自性任运成就的坛城，是智慧的明觉之父。这两者无二的精髓是根本菩提心的坛城之界，是智慧无别的儿子，在大乐的状态中本来成佛。《意集经》第十九品中说：无论显现四生五种姓，都是佛陀本身，是智慧身。一切都是那本身，在那里是一体的，本来就是成佛大乐本身。是无生灭的精髓。是无作无求的三坛城。本来已经成就，任运成就。就这样认为。又如《意集经》所引用的那样：唉！聚集在西藏的眷属们，想要观察继承胜者血统的诸位王子们自己内心的真如之义，就应当进入唯一的三大坛城之门，也应当进入唯一根本菩提心的门。为什么呢？因为三大坛城和各自内心的真如，不是各自独立的，而是无二无别的，那也是因为汇集于根本菩提心的缘故。等等这样说道。总之，认为是从执着于宝藏交付的二元对立中解脱出来的大乐。是这样说的。 此外，对于禅定，像二者那样修习的，也有二者的次第。如《义总集》中所说：那些地和瑜伽之时，心（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）(༡)和譬喻象征道（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）(༢)各自也有十（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）(༡)和五（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）(༢)之说。就像这样。 此外，从次第而来的另一种是顿悟。如《义总集》所说：如果有人以大智慧现量证悟，在法性平等性，离境自明的状态中入定，毫不动摇地顿悟，那么，《意集经》第五十四品中说：因此，在平等的中边，皈依而顿悟，无论有无残余，瑜伽安住时间长短，或者何时之想，
English
It seems necessary to enter into that meaning. That's it. Furthermore, the view of Anu Yoga is: those who cling to characteristics believe that all samsara and nirvana are inherently the nature of mind, the state of non-arising, which is called the mandala of suchness. It is also called the Dharmadhatu. It is called the Mother Samantabhadri. On that basis, everything appears without ceasing, which is the spontaneously accomplished mandala of self-nature, the wisdom father of awareness. The essence of these two being inseparable is the realm of the mandala of the root Bodhicitta, the son of inseparable wisdom, who is inherently enlightened in the state of great bliss. The nineteenth chapter of the Gongdü says: "Whatever appears as the four births and five lineages, is the Buddha himself, the wisdom body. Everything is that itself, unified there, inherently enlightened, the great bliss itself. It is the essence of no birth and no death. It is the three mandalas of no action and no seeking. Inherently accomplished, spontaneously accomplished." That's the belief. Moreover, as quoted from the Gongdü: "Alas! You assemblies gathered in Tibet, if you wish to observe the meaning of the suchness of your own minds, you sons who inherit the lineage of the Victorious Ones, you should enter only through the gate of the three great mandalas, and you should also enter through the gate of the single root Bodhicitta. Why is that? Because the three great mandalas and the suchness of each one's own mind are not separate, but inseparable, and that is also because they are gathered in the root Bodhicitta." And so on. In short, it is believed to be the great bliss that is liberated from clinging to the duality of treasure entrustment. That is what is said. Furthermore, regarding meditation, practicing like the two, there is also the gradualness of the two. As stated in the Condensed Meaning: "Those earth and yoga times, mind (སེམས་, citta, sem, mind) (༡) and metaphor symbol path (དཔེ་རྟགས་ལམ་, udāharaṇa-lakṣaṇa-mārga, pe tak lam, example sign path) (༢), each also has ten (བཅུ་, daśa, chu, ten) (༡) and five (ལྔ་, pañca, nga, five) (༢)." Just like that. Furthermore, the other one from the gradual is the sudden. As stated in the Condensed Meaning: "Whoever realizes with great wisdom, manifestly seeing, in the state of dharmata equality, free from objects, self-luminous, enters into samadhi, unmoving, suddenly, then, the fifty-fourth chapter of the Gongdü says: "Therefore, in the equal middle and edge, prostrating and entering suddenly, whether there is residue or not, the duration of the yogi's stay, long or short, or the thought of when,
Chinese
称为“拉玛鲁”。意思是说，没有十地和五道的数量，也没有修行的努力。 接下来是关于神的身相，次第修习的方法。 在《意集经》中说：“放射和收摄的量为十，身体的范围为十，群聚的数量也是如此。”因此，这些长、大、多的特点，要在十地中次第增进并修习。 接下来，除了次第修习之外，还有顿悟的方法。 稳固的器和动摇的精，一切都是本尊的坛城，手印圆满。 一切的分别念和执着，都显现为声音的尽头（藏文：ཿ），在定（藏文：0）中显现，发出咒语（藏文：ཿ）的声音。 就像这样，要在刹那间修习忆念圆满。 这些在《大乘灯论》中也说：“为了使半显现的城市中的众生获得解脱，应当修习与佛父佛母和佛子一起的坛城。” 因此，为了解脱欲界众生的执着，应当将佛父佛母观想为双运。 接下来是行持方面： 加持的行持、 权力的行持和方便的行持等三种，依次如同虚空、国王的国土和火焰。 虽然在一个章节中讲述，但如果对某种见解和禅定通过串习而安住，那么因为具有与见解的誓言相应的行持，所以像摩诃瑜伽一样，没有在根本续部中讲述计算数量的誓言和努力的行持等。 接下来，《义集》中说： 最终的果位就是完全圆满的，以见解清净的智慧所遍及而增长。 作为所依的是身，以表诠的是语，二者无别的是意，满足希望的是功德，成办事业的是事业，这五种。 每一种又以五五二十五来概括，而广大的则是无边无际的。 自然圆满，一切行相不杂，完全彻底地了知。 就像这样。 接下来是对此的破斥。 在《伏藏交付》中说： 也就是说，具有偏袒大乐的见解，认为因是显现，界是果，念头是智慧。 从二无别中解脱出来的大乐，也只是口头上说说而已，与自性无为相违背。 这不是真正瑜伽士的意趣。 还有，果是界和智慧二无别，是普贤王如来无分别的处所。 虽然获得了自己想要的果， 但这不是最终的果。
English
It is called "Rama Lu." It means that there is no number of ten grounds and five paths, and there is no effort in practice. Next is about the deity's form, the method of gradual practice. In the Gongdü it says: "The measure of emanation and absorption is ten, the extent of the body is ten, and the number of clusters is also the same." Therefore, these long, large, and many characteristics should be gradually increased and practiced in the ten grounds. Next, in addition to gradual practice, there is also a sudden enlightenment method. The stable vessel and the moving essence, everything is the mandala of the deity, the mudra is complete. All discriminations and attachments appear as the end of sound (Tibetan: ཿ), appear in samadhi (Tibetan: 0), and emit the sound of mantra (Tibetan: ཿ). Just like this, one should practice complete mindfulness in an instant. These are also stated in the Great Vehicle Lamp Treatise: "In order to liberate sentient beings in the half-manifested city, one should practice the mandala with the father and mother Buddha and the Buddha's son." Therefore, in order to liberate the attachments of sentient beings in the desire realm, the father and mother Buddha should be visualized in union. Next, regarding conduct: The conduct of blessing, the conduct of power, and the conduct of means, etc., are like the sky, the king's land, and the fire in order. Although it is narrated in one chapter, if one abides in a certain view and meditation through familiarity, then because one has the conduct corresponding to the vow of the view, like Mahayoga, the vows of calculating numbers and the conduct of effort, etc., are not narrated in the root tantra. Next, the Summary of Meanings says: The ultimate result is complete perfection, pervaded and increased by the wisdom of pure vision. What is relied upon is the body, what is expressed is speech, what is inseparable is mind, what fulfills hope is merit, and what accomplishes actions is activity, these five. Each one is summarized by five fives, twenty-five, and the vast ones are infinite. Naturally complete, all aspects are unmixed, and completely and thoroughly known. Just like this. Next is the refutation of this. In the Treasure Entrustment it says: That is to say, having a view that is biased towards great bliss, thinking that the cause is appearance, the realm is the result, and thoughts are wisdom. The great bliss liberated from non-duality is just a verbal statement, contrary to the nature of non-effort. This is not the intention of a true yogi. Also, the result is the non-duality of realm and wisdom, the place of Samantabhadra without distinction. Although one has obtained the result one desires, this is not the ultimate result.
Chinese
因此，果实安住于自身，无需通过二十四种努力之河流的道路来获得名为“昂玛埃摩”的究竟果——智慧秘密、智慧上师之地。如是说。因此，如同蜜蜂寻找蜂巢一般，从各个门径进行比较，如同蜜蜂寻找蜂巢：普遍进入并出现之后，如同确定进入并安住于自己的缝隙之中。瑜伽士寻找意义的踪迹，顺应各种行为方式进行比较，进入观察之门并进行考察比较，就在于确定真实意义的秘密之中。如是说。六道众生各自以及外道常见者、声闻、缘觉、唯识五者依次执着于事物、我、唯有法、自证。趋向于增益的极端。断见的三者则对于前世后世、解脱、一切法显现进行诽谤，趋向于极端。中观和外续三者则堕入真谛胜义和世俗二谛的极端。内派二者则于无二的极端中堕落，在见解之界中如是说。因此，这无勤之道本身就是错谬之处，所以不要信任任何这些。虽然为了破除这些执着而说，但本体上，错谬的基础、错谬之处、错谬者、错谬本身，对于任何的类别都不指定，因此从这些之中自我解脱而进行“拉匝”（藏文）。也就是，密灯。“拉匝”（藏文）是所有法不错误的法性自显现，不需要区分和错误的区别，不需要驳斥意愿，不需要舍弃错谬之处，不需要转变非是。如是说。有无、二、无二的四种边际不住于自身而解脱，本来就完全清净而清净。与此相反，四边完全圆满，平等周遍而证悟。四边的体性不混杂，完全圆满为智慧，无境自明，什么也不分别而为心。如是说。从瑜伽智慧之日中说，如是进行“拉匝”（藏文），那么是否将自性清净、相清净之心视为仅仅是体性显现呢？如果这样问，那么这是推理者们无论如何措辞，都会产生普遍意义形象的智慧，即使口中说远离四边，智慧也不会远离边际。