English
Having accumulated merit for millions of eons, finally, in a land where no Buddha resides, on a single seat, from the heat of the path of joining to the path of no more learning, one realizes and attains the self-conquering Arhat state. As stated in Vasubandhu's Abhidharmakosha, 'Heat and summit, forbearance, worldly supreme, all arise on the edge of a single meditation; their liberation shares are the same.' Like a dull-witted parrot residing in a flock, the two practices of large and small assemblies gradually manifest the four or three paths, thereby realizing the fruit. As stated in the extensive text, 'External and internal dependent arising, like illusion or optical illusion, unimpededly enters into the form of objects. A virtuous friend realizes with non-learning wisdom, traversing to the place of enlightenment, the supreme wish-fulfilling bliss.' Thirdly, the Bodhisattva is one who takes the vows of supreme Bodhicitta, possessing the nature of aspiration and entry into the gateway of the Mahayana. Regarding the view: The Mind-Only school believes that the apprehended is without inherent existence, and the consciousness that grasps it is also empty, but the self-illuminating consciousness is not empty in essence. Therefore, their own system believes in realizing the two selflessnesses, but according to the Madhyamaka school, they have not realized the subtle selflessness of phenomena. The Madhyamaka school believes that in the conventional truth, all phenomena appear like reflections in water, while in the ultimate truth, one realizes the great Madhyamaka, free from extremes, empty of the two selves, in a way that completely pacifies all elaborations. As stated in the Buddha's Secret Path Stages, 'Not knowing the meaning of equality, distinguishing between conventional and ultimate truths, the selflessness of phenomena and persons, this is a Bodhisattva.' Regarding meditation: Meditating on great compassion, which is entirely focused on the benefit of others, is conventional Bodhicitta. These appearances are unceasing and also appear, but in meaning, one does not focus on anything, abiding in a state free from all elaborations, which is the ultimate generation of supreme Bodhicitta. In the four paths of learning, one meditates on the thirty-seven factors of enlightenment. Regarding conduct: From the perspective of cherishing others more than oneself, one engages in the conduct of benefiting sentient beings, practicing the six perfections and the four ways of gathering disciples. Regarding the result: In countless three incalculable eons, one gradually traverses the ten grounds and five paths, and on the eleventh ground of the path of no more learning, the Ground of Universal Light, one is liberated for one's own benefit into the Dharmakaya, and for the benefit of others, one attains the two Rupakayas.
Chinese
依赖于此，利益有情直至轮回未空。广说中：通达二无我，圆满到彼岸，十地次第行，瑜伽行者众，趋至佛陀位，获得胜果道，二谛能成办。如是说。这三乘能从轮回业及烦恼道中解脱，故为解脱轮回之乘；各自的道能象征究竟的果，故为体性；仅仅是与此结合的原因，故也称为因之乘。第二，果乘密咒乘有内外二种。首先，外续苦行明咒乘有三种。第一，克里亚，即事乘：以水和顶髻灌顶等入门，以有缘之物使之成为法器。见解为“我之真如”，即视自己的心性为空明之智慧，远离有无、显空等一切戏论之边。修行为四真如，事乘仅有者不将自己观为本尊，但特殊的事乘中，以六本尊之门生起本尊之真如，即：安住于我之真如见解中，是为空性本尊；由此观想世俗月轮之相，是为字本尊；于月轮上安置当念诵之咒语及其自声，是为声本尊；由此完全变化，观想各部之本尊，是为形本尊；以各本尊所属之部之印印之，是为手印本尊；于一切时处不离本尊三摩地之觉受，是为相本尊，以六门生起自己为誓言尊。于其前迎请智慧尊，视为君臣般，作供养赞颂等是为本尊之真如。空性、字、声、形与手印、相为六。如是说。专注基，观想自身及面前为本尊；专注心，思维本尊心间之月轮；专注声，于月轮之上明观咒鬘及其自声，以命勤控制之结合，一心专注于本尊咒语而念诵，是为念诵之真如。
English
Depending on this, benefiting sentient beings until samsara is empty. In the extensive explanation: Realizing the two selflessnesses, perfecting the pāramitās, Ascending the ten bhūmis in order, Yogis, Approaching the state of Buddhahood, Obtaining the path of supreme attainment, Is accomplished through the two truths. Thus it is said. These three vehicles liberate from the path of karma and afflictions of samsara, therefore it is the vehicle that liberates from samsara; each path symbolizes the ultimate result, therefore it is the nature; it is merely the reason for connecting with this, therefore it is also called the vehicle of cause. Second, the result vehicle, the mantra vehicle, has two aspects, outer and inner. First, the outer tantra, the vehicle of asceticism and vidyā, has three aspects. First, Kriya, the action tantra: Entering through initiations of water and crown, etc., making it a suitable vessel with the support. The view is "the suchness of self," that is, viewing one's own mind as the wisdom of emptiness and clarity, free from all extremes of existence, non-existence, appearance, emptiness, and elaboration. The practice is the four suchnesses. In the mere action tantra, one does not generate oneself as the deity, but in the special action tantra, the suchness of the deity is generated through the six deities of self, namely: Abiding in the view of the suchness of self is the deity of emptiness. From this, contemplating the form of the conventional moon mandala is the deity of letters. Placing the mantra to be recited on the moon, along with its own sound, is the deity of sound. From this complete transformation, contemplating the deities of each of the three families is the deity of form. Sealing with the seal of the family to which each deity belongs is the deity of the mudra. Not separating from the awareness of the deity's samadhi at all times is the deity of the symbol, generating oneself as the samaya being through the six doors. Inviting the wisdom being in front of it, viewing it as a lord and servant, making offerings and praises, etc., is the suchness of the deity. Emptiness, letters, sound, form, and mudra, symbol are six. Thus it is said. Focusing on the base, visualizing oneself and the front as the deity; focusing on the mind, thinking of the moon mandala in the deity's heart; focusing on the sound, clearly visualizing the garland of mantras and its own sound on the moon mandala, combining it with the control of the life force, focusing single-pointedly on the deity's mantra and reciting it, is the suchness of recitation.
Chinese
即是。在《后禅定》中说：“依于声音、心和基，真言不变安住于基。肢分不缺持诵真言，疲惫时请滋养我。”又，观想自身明现为本尊，于心间火焰中央，明观月亮和咒鬘，安住于火中，是成办息等一切事业之基。观想从那之中，咒语的自声如铃声般响起，是安住于声音，是成办寂止的所依。分析、分解咒语的声音，观想其无任何成立，安住于无分别的智慧之状态，称为声边，是生起胜观的近取因，即是禅定的真实。如前者所说：“真言安住于火中赐予成就，忆念安住于声音中赐予成就，声边能赐予解脱。”行持方面：主要行持沐浴和清洁等外在行为。果：七世之中获得三族金刚持的果位。二是方便，即行续：通过在入门水和发冠之上，授予金刚铃杵和名称权位等使之成熟。见解方面：在《自生》中说：“方便即是如此，见解于瑜伽中见，行持于作中行持，因此称为二者之续。”如是说。修持方面：如《现观庄严论》所说：“字与字相合，如是基与基成为，从极秘密之意中，当念诵百万次。”按照此说，以守护自处瑜伽士等为前行，第一字是胜义菩提心空性，以及其显现分世俗菩提心月轮的观想；第二字是在其上安置所念诵的咒语自声；第一基是那些完全转变之后，自身生起为本尊，以咒印等加持；第二基是在前方生起智慧尊，视为兄弟或朋友之态，于心间月轮上安置咒鬘，然后摄命，以专注的结合使三摩地稳固，这些是有相瑜伽。以进入之心，对一切法进行分析，证悟无生；以安住之心，安住于无分别的
English
That is it. In the Uttara-dhyana it says: "Rely on sound, mind, and base. The unchanging mantra abides in the base. Recite the mantra without losing its limbs. If tired, please nourish me." Also, visualizing oneself clearly as the deity, in the center of a fire mass in the heart, visualizing the moon and mantra garland, abiding in the fire, is the basis for accomplishing all activities such as pacification. Thinking that from that, the mantra's own sound resounds like the sound of a bell, is abiding in sound, and is the basis for accomplishing calm abiding. Analyzing and deconstructing the sound of the mantra, contemplating that nothing is established, and abiding in the state of non-conceptual wisdom, is called the edge of sound, which becomes the proximate cause for the arising of higher seeing, that is, the very nature of meditation. As the former says: "The mantra abiding in the fire bestows accomplishment. Remember that abiding in sound bestows accomplishment. The edge of sound causes liberation to be bestowed." Conduct: Primarily engage in external activities such as bathing and cleanliness. Fruit: In seven lifetimes, one obtains the state of Vajradhara of the three families. The second is Upaya, that is, the practice tantra: maturing through bestowing Vajra bell and name authority, etc., upon the entrance water and crown. View: In Rangshar it says: "Upaya is like this: viewing the view in yoga, practicing the conduct in kriya. Therefore, it is known as the tantra of both." Thus it is said. Meditation: As the Manifest Enlightenment of Sarvanirvanabuddha says: "Letters and letters are joined, likewise, base becomes base. From the mind of utmost secrecy, one should recite a hundred thousand times." According to this, with the protection of self-abiding yogis, etc., as the preliminary, the first letter is the ultimate Bodhicitta emptiness, and the visualization of the relative Bodhicitta moon disc, which is its appearance aspect; the second letter is placing the mantra to be recited, along with its own sound, on top of that; the first base is the blessing with mantra mudras, etc., upon generating oneself as the deity from the complete transformation of those; the second base is generating the wisdom being in front, regarding it as a sibling or friend, placing the mantra garland on the moon disc in the heart, then restraining the life force, and stabilizing the samadhi with one-pointed union, these are yoga with signs. With the entering mind, analyzing all phenomena, realizing non-arising; with the abiding mind, abiding in non-conceptual
Chinese
对于那些未能领悟智慧显现和生起之心的人，以大悲心特别地摄受。如是，以进入、安住、生起三者来区分的胜义菩提心，即是无相瑜伽。因此，能成办共同和不共同的各种事业。行持方面：如事部一样，行持清净等外在行为，并与道友相伴。果：从五世起获得四种姓金刚持地，四种姓归摄于业种姓和宝种姓中。第三，瑜伽，即瑜伽部：在进入五种智慧灌顶之上，获得金刚阿阇黎灌顶，共六种灌顶。见解方面：如《黑汝嘎续》所说：“欲住瑜伽乘者，当观于密严金刚界。”如是，胜义谛远离一切戏论之相，自性光明空性；世俗谛中，一切显现皆是证悟法性的加持，观为自显于金刚界的坛城。修持方面：首先进行初步的加行，然后通过五种现证菩提和四种幻化来生起本尊。如《续》所说：“无分别三月金刚，舒卷观为身之相，三摩地加持灌顶供，五现证菩提与四幻，修持供养亦复然，为具福故而行持。”如是，主要为基空性，座为月轮，语为字种，意为手印，身圆满，以五种现证菩提生起。之后，布置眷属本尊，是三摩地的幻化。以四手印印持，是加持的幻化。以任何种姓进行灌顶，是灌顶的幻化。进行供养、赞颂等，是供养的幻化，即四种幻化。四手印是：意为三昧耶手印，语为法手印，身为大手印，事业为业手印。以这些印持后，迎请融入智慧尊，在誓言尊和智慧尊无二无别之状态中，如法念诵，最终通过智慧尊返回等方式进行修持，这是有相瑜伽。胜义方面，则是无相之自性。