English
Because it is understood through symbolizing various uninterruptedly appearing symbolic letters and other factors. For example, like pointing to the moon with a finger. Furthermore, in the "Ocean" it says: "Through appearing as body, speech, and mind, understand all as ornaments of speech. All are letters of speech, expanded through skillful means." The tenet is uninterrupted play. The third is, uninterrupted play, as the subject, is inseparable from self-nature unborn, because by the blessing or power of being able to appear as uninterrupted play, it is established as self-nature unborn, and by the blessing or power of being self-nature unborn, it appears as uninterrupted play. For example, like the moon in water. Or, by the power of actually realizing the two, self-nature unborn and uninterrupted play, the blessing of realizing those two as being of one essence naturally arises, because the superior ultimate seven treasures are spontaneously accomplished as the essential cause, therefore, its appearance and non-appearance, the container and contents of the world, the mandala of body and wisdom, all self-appear. For example, like gold and its color. Furthermore, in the "Ocean" it says: "From that inseparable blessing, that is the blessing of that, self-appearing in a non-dual way, the wonder of the blessing is inconceivable." The tenet is essence inseparable. The fourth is, the two truths, essence inseparable, as the subject, are beyond the scope of the mind, because through self-awareness directly, it is realized in objectless self-illumination. Here, self-awareness means the wisdom of each individual's own awareness. That itself is the reality of all phenomena, because the noble ones see it that way. For example, like someone without eye defects seeing a white conch shell. Furthermore, in the "Ocean" it says: "This self-born, self-arisen mind, in non-dual self-awareness unborn, clearly and directly without doubt, is said to be the most supreme of all realizations." The tenet is devoid of characteristics and mind, it is ultimate. Thus, after establishing the meaning of the ultimate truth of inseparability through reasoning, it is meaningful to practice the mantra path, although the nature of the truth of inseparability cannot be realized through speculation alone, obtaining pure certainty through the path of speculative inference
Chinese
如果通过这种方式修习道，就能现量证悟真实的实相。以这种见解来修习，所实践的就是将包含显现、有无、轮回涅槃的一切法，明观并修习为本自安住于三座圆满的大坛城。如《集经》所说：“三界是宫殿的自性，众生是坛城，其中心是刹那变化的坛城之主瑜伽士。”如同这样，将外境执著为显现，观想为圆满具足佛的寂静与忿怒坛城的庄严，如门饰、阶梯等；内则将五蕴和五大观想为如来、遍知王等五部佛的体性；将根境和分别念的集合观想为菩萨、佛母和门神等。如此修习，一切色法皆显空，一切声音皆响空，一切念头皆觉空，如幻的自性，身语意不尽的庄严轮坛城，从显现的角度生起。从其无自性的定中圆满的角度，则是圆满次第，即修习真谛无别大乐。广说则在下文生圆次第时阐述。如此修习，在实践之时，以助伴行来舍弃能取所取之执，即对于内外的一切显现，以及心的来去、好坏等，不以庸常的显现来衡量，不因贪执欲妙而使五毒流入自相续，而是以方便摄持的双运大乐来享用，这将在三昧耶戒时阐述。这些的要点是三险：见解是城堡，修习是险道，行为是命根。如怙主上师慈悲开示：“若能占据见解的城堡，从修习的险道中解脱，建立行为的命根之城，这样的人才可称为密咒瑜伽士。”总的来说，显宗和密宗一切续部的意趣都包含在见解、修习、行为之中，那么如何认识呢？见解是十八空性，需要一个远离疑惑的城堡。修习是三十七道品，是
English
If one cultivates the path in this way, one will directly realize the true reality. Practicing with such a view is to clarify and meditate that all phenomena encompassed by appearance, existence, samsara, and nirvana are inherently situated within the great mandala that is complete with the three seats. As stated in the Compendium of Origins: "The three realms are the nature of the palace, beings are the mandala, and in its center, the yogi is the lord of the mandala of momentary transformations." Like this, the appearance of grasping at external objects is the pure land of the Buddha, the peaceful and wrathful mandalas, complete with decorations such as door ornaments and stairways. Internally, the five aggregates and five elements are the essence of the five Tathagatas, such as the King of Complete Knowledge, and the collections of sense objects and discriminations are meditated upon as bodhisattvas, consorts, and gatekeepers. By meditating in this way, all forms are appearance-empty, all sounds are sound-empty, and all thoughts are awareness-empty, the illusory nature, the inexhaustible adornment wheel mandala of body, speech, and mind, is generated from the aspect of appearance. From the aspect of completion in the samadhi of its selflessness, it is the completion stage, that is, practicing the great bliss of the inseparability of truth. A detailed explanation will be given below in the context of the generation and completion stages. By meditating in this way, at the time of practice, abandoning the clinging to the grasped and the grasper through the companion practice is to not judge all internal and external appearances, and the coming and going of the mind, good and bad, with ordinary appearances. Not allowing the five poisons to flow into one's own being by clinging to desirable qualities, but enjoying the great union and completion that is held by skillful means, which will be explained in the context of samaya. The key points of these are the three fortresses: view is the fortress, practice is the dangerous path, and conduct is the life force. As the venerable and kind lama said: "If one occupies the fortress of view, is liberated from the dangerous path of practice, and establishes the city of the life force of conduct, such a person is called a mantra yogi." In general, the intent of all sutras and tantras of both exoteric and esoteric teachings is included within view, practice, and conduct. How are they identified? View is the eighteen emptinesses, and one needs a fortress free from doubt. Practice is the thirty-seven factors of
Chinese
需要超越自我。行持是六度波罗蜜。需要建立远离自私的生命。如上师们所说，此处，见解是指，在无是无非的意义上，现象是心识假立的集合，在法性不可思议的虚空中，无自性地觉悟时，就叫做证得法性超离心识的大城堡。像这样，安住于证悟的见解中，恒常保持等舍，就叫做禅修。从沉掉和掉举、明和暗的险境中解脱，不依赖勤作，对于无修的恒常瑜伽士来说，由于显现和心识没有二元对立，所以境相显现为禅修，或者显现为现象世界的书本时，就称为禅修中无是无非。像这样，当见解和禅修融为一体时，取舍自然解脱，所以称为无是无非的行持，建立起不守护的伟大守护，法身唯一明点的生命城堡，这就是舍弃取舍的果实，远离希望和恐惧的菩提心的实相，自然而然的本性。这三者，即城堡、险境和生命，瑜伽士通过成熟灌顶和解脱教导，从证悟到最终成就之间，必须了解这是誓言。此外，自身清晰地显现为本尊瑜伽，是生起次第的城堡。将显空双运的实相安住于非造作的法性中，是圆满次第的生命。消除沉掉和低劣的心等二者的险境，被称为普贤行。如是说，必须明确这些话的意义，并且使见、修、行三者融为一体。像这样，无上密咒的见、修、行三者不分离地修持的菩萨们，所追求的意义唯有圆满的利他，因为这依赖于自利圆满，所以通过见解确立的意义，以圆满次第的果实，使自利法身显现，并通过圆满的生起次第的果实，使利他色身的显现毫不费力地显现，并通过圆满的行持，直到轮回未空之际，以常遍任运大事业来利益众生，像这样，二利圆满
English
One needs to transcend oneself. Conduct is the six perfections. One needs to establish a life free from selfishness. As the superiors have said, here also, view refers to the fact that, in the sense of neither being nor not being, phenomena are a collection of conceptual constructs, and when one awakens without inherent existence in the expanse of the inconceivable nature of reality, it is called finding the great fortress of the nature of reality beyond the mind. Like that, to continuously remain in the state of that realized view is called meditation. By being liberated from the dangers of sinking and excitement, and clarity and dimness, for a constant yogi without effort, since appearance and mind are not dualistic, the appearance of objects arises as meditation, or when the phenomenal world arises as a book, it is said to be meditation in which there is neither being nor not being. Like that, when view and meditation become one, taking and leaving are naturally liberated, so it is called conduct without being or not being, establishing the great protection of non-protection, the life fortress of the single thigle of the Dharmakaya, which is the fruit of abandoning taking and leaving, the true nature of bodhicitta free from hope and fear, the naturally perfect nature. These three, namely the fortress, the danger, and the life, the yogi must understand that this is the bond from obtaining the ripening empowerment and the liberating instruction to the completion of the stages and paths. Furthermore, the clear appearance of oneself as the yoga of the deity is the fortress of the generation stage. To settle the reality of the union of appearance and emptiness in the state of uncompounded reality is the life of the completion stage. Eliminating the dangers of both sinking and excitement and inferior mind, etc., is considered the conduct of Samantabhadra. As it is said, one must ascertain the meaning of these words and integrate the three, view, meditation, and conduct. Like that, the bodhisattvas who practice the view, meditation, and conduct of unsurpassed mantra inseparably, what they should strive for is only perfect benefit for others, because that depends on the perfection of one's own benefit, so through the meaning established by the view, with the fruit of the completion stage, one makes manifest the Dharmakaya for one's own benefit, and through the fruit of the perfected generation stage, the appearance of the form body for the benefit of others effortlessly appears, and through perfected conduct, until samsara is empty, one accomplishes the benefit of beings with the constant, pervasive, spontaneously accomplished great activity, like that, the two benefits are perfect.
Chinese
所有集合的功德都能迅速且毫不费力地成就。这是因为，通过观察自性本自具足的坛城来确定见地，通过修持生起次第和圆满次第双运的意义来体验，并通过行为来辅助，果位的自性，即身和智慧的坛城，将会显现，因此要正确地依赖这三者。第二，修持使道成为成熟解脱的支分的方法有两种：简略地指示和详细地解释。首先是简略地指示：像这样的密咒道，如果进行分类，如偈颂所说：“见行坛城与灌顶，誓言供养咒与定，事业与成就之修持，是密咒续部的分类。” 也就是说，如实地见、舍弃执着的行、布置坛城、次第行进的灌顶、不违越的誓言、在处所中安立的供养、念诵咒语和手印、不动的禅定、嬉戏的事业、以及努力追求的成就。这些被称为续部的十种事物，或者如果将咒语和手印分别计算，则称为十一种。要按顺序了解，即不错乱地了知所知事物的本性，如法地运用密咒的非共同受用，从而舍弃能取和所取，将基础、道和果位的状态的自性和显现都圆满为天尊的体性，有权次第行进获得暂时和究竟的法位，不违越应守护的特殊界限，将一切显现存在都显现为供养的手印，并在天尊的处所和法性中安立，通过了知三者是和四者成就的真如来成就流动的风息为咒语，在一切显现和行为上，智慧不超出四种圆满手印的范围而加以扩展，不从生起次第和圆满次第的甚深意义中动摇，以及通过见解和禅定无别的嬉戏，以四无量的方式显现的事业来利益自他，以及如实地成就所欲的成就。如果将这些归纳起来，进入的门是身、语、意、智慧，即四金刚的体性，虽然以亲近和领受的因的方式存在于自身中。