English
Second, regarding views, there are two: the view of the Action Tantra and the general view of Secret Mantra. First, all phenomena encompassed by the outer world and its inhabitants, in ultimate truth, are not established by their own nature, being free from extremes such as existence and non-existence. When, in the appearance of not realizing this, confused appearances manifest in the manner of illusions and dreams, in reality, the nature is the Tathagatagarbha, and the mandala of the three families of the result is inherently present like water and its moisture. As it is said: "Views, these phenomena of the outer world and its inhabitants, in ultimate truth, are free from elaboration and extremes. This characteristic of conventional reality, like an illusion, although whatever appears in the face of delusion, the Tathagatagarbha is the very nature, the nature of the result is inherently present, just like water and dew." Thus it is said. The ultimate nature of mind is pure, desiring to be free from the four extremes, and the qualities that are the reverse of that appear as the conventional three families. In the La Shan it says: "The subtle object of focus is the very action, one's own mind is completely free from the four extremes. For the sake of wisdom, not for another." Thus it says. The wisdom of the appearing Gelanglang, the object seen is towering and rough, in the mandala of the six and a half families, seeing, one views purity. Thus it is said. Second, the general view is that the view of Secret Mantra, which transcends characteristics, is that the all-perfect with all aspects, it is believed that there is no other conventional reality besides that. In the General Summary it says: "The two truths are inherently inseparable, this is the general view of Secret Mantra." Thus it says. In the Stages of the Path it says: "Purity and suffering, even in conventional reality, are inseparable, the view is only that much higher or lower." Thus it says. In that very text it says: "The unconditioned itself appears as the conditioned, the appearance of the conditioned is the Vajra itself, therefore there is no difference in essence." And so forth it is said. Second, the Bhairava is divided into two: sudden and gradual. First, "The subtle object of focus is the very action, one's own mind is completely free from the four extremes." Thus, believing that the view is sudden, it is said that the Bhairava is liberated suddenly. In the Unwavering Realization Great Vajra Tantra it says: "The appearing world is clear to the mind as the Dharmakaya, arising and scattering of the mind, whatever appears as the object realized, whatever it becomes, there is nothing to negate or abandon." Thus it says. The very essence of coarse realization,
Chinese
不是通过学习来学习，而是通过心来了解自性，刹那间示现法身。心是未被改造的光明。无论显现什么、存在什么、发生什么，都能自然显现、自然显现、自然而然地见到。如是说。第二，渐生者有二：体性和修饰。第一是：从证悟的状态中，不被沉没和兴奋所控制，通过修持，逐渐增长证悟的智慧，佛陀如是说。如彼经云：如是知晓，对于任何事物，不思不散乱而安住，不被沉没和兴奋所控制，自然而然地了知意义，从内心生起智慧之光，觉知的体验在心中显现。长久安住的力量，无动摇的智慧自然生起。本来成佛的自性，毫无疑问地将会见到。如是说。第二，本尊（བྷཻ་པ་）是：自身誓言的勇识（བྷཻ་པ་），以及本尊智慧的勇识（བྷཻ་པ་），以及仪轨的十一个支分，本尊（བྷཻ་）并进行修持。第一是，将自己的身语意三者本尊（བྷཻ་པ་），即转化为本尊的身语意。其生起之法是：从福德之顶端，通过萨瓦巴瓦（藏文：སྭ་བྷ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）清净为空性，是法性的本尊。空性的声音响起，是音声悦耳的本尊。文字真实显现，是语文字的本尊。从月亮生起的座垫，是座垫的本尊。其上生起种子字和手印，是手印的本尊。对此，随顺三部中的任何一部，通过本尊的加持而生起，是身之手印的本尊。对此，《总纲》中说：行为瑜伽的禅定，身语意三者，身语意三者之意，以六种进入的方式，从清晰的本尊坛城中。如是说。第二，智慧勇识是：迎请前方虚空中的智慧者，迎请的方式是如同迎请值得尊敬的觉沃仁波切一样，顶礼等七支积聚资粮，并观想其安住在自己双眉之间的虚空中。第三，本尊念诵是：《总纲》中说：念诵修持不断绝，获得成就后供养酬谢。如是说。观想自己心间的咒鬘发光，融入智慧勇识的顶端。如是进行本尊念诵。念诵百千等咒语时，打哈欠，麻木，以及非人语
English
Not by studying, but by knowing the nature through the mind, in an instant, it reveals the Dharmakaya. The mind is untransformed luminosity. Whatever appears, exists, or arises, is naturally arising, naturally appearing, and naturally seen. Thus it is said. Secondly, gradual arising has two aspects: the nature and the modification. The first is: from the state of realization, without being lost to the power of sinking and excitement, through practice, the wisdom of realization gradually increases, thus the Buddha spoke. As it says in that very text: If you know like this, for anything, without thinking or being distracted, abide, without letting sinking and excitement take over, naturally and without control, you will understand the meaning, and from within, the light of wisdom will dawn, the experience of awareness will arise in the mind. The strength of abiding for a long time, the unwavering wisdom will arise with force. This nature of being enlightened from the beginning, you will see without doubt. Thus it is said. The second, the deity Bhairava (བྷཻ་པ་) is: the self-vow hero Bhairava (བྷཻ་པ་), and the deity wisdom hero Bhairava (བྷཻ་པ་), and the eleven branches of the ritual, Bhairava (བྷཻ་) and practice. The first is, transforming one's own body, speech, and mind into the deity's body, speech, and mind, Bhairava (བྷཻ་པ་). The method of generating it is: from the peak of merit, purified into emptiness by Svabhava (藏文：སྭ་བྷ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：self-nature), is the deity of Dharmata. The sound of emptiness arises, is the deity of pleasant sound. Letters actually appear, is the deity of speech letters. The seat arising from the moon, is the deity of the seat. On top of that, the seed syllable and hand symbol arise, is the deity of the hand symbol. To that, according to whichever of the three families one prefers, generated by the blessing of the deity, is the deity of the body's hand symbol. About that, in the General Treatise it says: The meditation of action yoga, body, speech, and mind, the intention of the three kayas, through the way of entering with six, from the clear mandala of the deity. Thus it says. The second, the wisdom hero is: inviting the wisdom being in the sky in front, the way of inviting is like inviting the venerable Jowo Rinpoche, accumulating merit with the seven branches such as prostration, and visualizing them residing in the sky directly above the space between one's eyebrows. The third, Bhairava recitation is: In the General Treatise it says: Recitation and practice are not interrupted, after obtaining accomplishment, offer gratitude and thanks. Thus it says. Visualizing the garland of mantras at one's heart radiating light, dissolving into the crown of the wisdom hero. Thus performing the Bhairava recitation. When reciting mantras such as hundreds of thousands, yawning, numbness, and non-human words.
Chinese
不要中断。之后进行酬谢，获得成就后祈祷。之后请回。吉祥。回向善根。以无所缘而广大，这些是共同的。出自《彼论》：智慧萨埵的坛城，如同值得尊敬的主尊之仪轨，于前方虚空中迎请，顶礼等七支，以福德之方式积累资粮，念诵修持不断绝，获得成就后酬谢。如是。第四，行持：沐浴和清洁，三白，三甜，使用新丝绸，不使用不新鲜的。舍弃肉、酒、蒜等污秽的食物。不轻蔑天神的残食，不做舔舐和随意饮用等行为。《玉塘》中说：努力于沐浴和清洁的行持。等等。总纲中说：行为续的行持是，以三种清净来限定，舒适地进行沐浴和清洁。如果时日、时辰、星宿等，清净的用具等，顺缘具足，则说能成就。如是说。第五，誓言：总纲中说：守护行为的誓言是，不毁坏别解脱和菩提心，以及共同的戒律，身语意三的誓言，不违越及其支分，安住于个别的方式。如是。行为续的誓言是，守护别解脱的七种律仪，菩萨的愿心和行心两种，下乘的戒律是，守护清净的戒律，特别是行为自身不共的身语意三不离于本尊的身语意，守护根本和支分的誓言的方式。第六，道之长短：有染污的时间和无染污的。第一种是，如果长久地持续，则十六世，如果短的话，则七世之间，转生为王族、婆罗门等清净的种姓，或者欲界色界的清净身体，之后以大乘密咒进入，结合于持明者的地位。此外，总纲中说：行为瑜伽成就的时间，如果长久地话，以十六世，王族、婆罗门等清净者，以及欲界的天人和色界，以清净的身体持有者，以密咒
English
Do not interrupt. Afterwards, make offerings of gratitude, and after obtaining accomplishments, make prayers. Afterwards, request departure. Auspiciousness. Dedicate the roots of virtue. To expand with non-objectification, these are common. From that very text: The mandala of the Wisdom Being, In the manner of the venerable Lord, Invite to the sky in front, Prostrations and so forth, the seven limbs, Accumulate merit in the manner of accumulation, Recitation and approach without interruption, Having obtained accomplishments, offer gratitude. Thus it is. Fourth, the conduct: Bathing and cleanliness, the three whites, the three sweets, using new silk, and using what is not stale. Abandoning meat, alcohol, garlic, and other impure foods. Not despising the deity's remnants, and avoiding licking and drinking casually, and so forth. From the Yu Tang: Strive in the conduct of bathing and cleanliness. And so forth. From the General Chapter: The conduct of the Action Tantra is, Confined by the three purities, Comfortably engage in bathing and cleanliness. Days, hours, planets, stars, And pure implements and so forth, It is said to be accomplished if the auspicious conditions are complete. Thus it is said. Fifth, the vows: From the General Chapter: The vows to protect actions are, Individual liberation and Bodhicitta, And the common vows are not broken, The vows of body, speech, and mind, Are not transgressed with their limbs, Abiding in a particular manner. Thus it is. The vows of the Action Tantra are, The seven types of individual liberation, And the two Bodhisattva minds of aspiration and engagement, The vows of the lower vehicle are, Maintaining pure morality, Especially the unique aspects of one's own actions, not deviating from the body, speech, and mind of the deity, Maintaining the root and branch vows. Sixth, the duration of the path: There is duration with defilements and without defilements. The first is, If it takes a long time, then sixteen lifetimes, or if short, then between seven lifetimes, transforming into a pure lineage of royal families, Brahmins, and so forth, or a pure body of the desire realm and form realm, and then entering through the Great Vehicle Secret Mantra, connecting to the level of Vidyadhara. Furthermore, from the General Chapter: The duration of accomplishing Action Yoga, If long, is sixteen lifetimes, Royal families, Brahmins, and pure ones, And gods of the desire realm and the form realm, Holders of pure bodies, with Secret Mantra,
Chinese
将成就伟大的乘。如是说。第二是，如此以有漏在道上终其一生后，远离有漏而获得稳固的自己的本尊身，并且显现，身体显现本尊身，将在色究竟天兜率天等处积聚的净土中显现。之后，在人类十六次转生之内，将占据金刚持的地位，获得五身：法身、报身、化身、自性身、大乐身，与金刚身无别任运成就。经中说：种姓的金刚持安住。如是说，十六究竟离有漏，以自己的本尊身，将成为大手印持明，在清净刹土中显现，在百千万十六之内，将占据金刚持的地位，将任运成就五身。如是说。出自《乘之辨别日光极明》中，行部之清净品第十。
English
Will accomplish the great vehicle. Thus it is said. Secondly, having completed one's life on the path with defilements, having become free from defilements, one obtains the stable body of one's own deity, and it manifests. The body appears as the deity's form, and one will appear in the pure lands accumulated in places such as Akanishta and Tushita. Thereafter, within sixteen human rebirths, one will occupy the position of Vajradhara, obtaining the five bodies: Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavikakaya, and Mahasukhakaya, spontaneously accomplished and inseparable from the Vajra body. The sutra says: The Vajradhara of the lineage abides. It is said: At the end of sixteen, free from defilements, with one's own deity body, one will become the Mahamudra Vidyadhara, appearing brightly in the pure realm. Within hundreds of thousands and sixteen, one will occupy the position of Vajradhara, and the five bodies will be spontaneously accomplished. Thus it is said. From "The Discriminating Light of the Vehicle, Extremely Clear," the tenth chapter, the chapter on the purity of the Action Tantra.