Chinese
的证悟。关于树木等的理解是：小热是加行道暖位的加行，中等是加行道真实的暖位，大热是加行道暖位的后境。在顶等处进行认定，这三者是生起加行、见道、修道三种智慧的先兆。虽然圆满次第的热位不包括加行道热位的全部范围，但考虑到其中的小、中两种与之一致，也使用了这二者一致的说法。因此，这种方式也更符合续部经典的意义，所以应该在名相上承认。 第二十一个问题 第二十一个问题是：行为时所说的“获得稳固”和“获得大稳固”这两者，需要如何区分？这是提问。对此回答：首先在自己家中修习，获得稳固后去坟地等处，获得大稳固后……如果这是对经文的提问，那么就是说，两个次第的智慧稳固，外在的顺缘、违缘、安乐、痛苦等各种因素，不会减少体验，反而成为增长的助缘，这就被称为“获得稳固”。之后可以进行秘密的昆达里尼等修习。在此基础上，获得了许多成就和能力上的差别，能够自由地成办利他、降伏、摄受等事业，那时就被称为“获得大稳固”。之后就可以行持殊胜的普贤行。如果从一般角度提问，那么在四种人中的对智慧有控制力的人，被称为“获得稳固”；对智慧有极大控制力的人，被称为“获得大稳固”。因此，获得稳固和获得大稳固的誓言，也是对这些人适用的。 第二十二个问题 第二十二个问题是：按照布敦班钦的观点，虽然在瑜伽续的某些情况下，似乎存在将双运的贪欲作为道用的情况，但总体上与四种贪欲以及连接四部续的法相不符，这应该如何理解？对此回答：一般来说，导师根嘎宁波在幻化网瑜伽中……ྲལ་བ་，以及《金刚藏庄严续》和《秘密庄严布置》和《秘密宝珠明点》，这三部续部在西藏被认为是瑜伽续。第18-396页。而且在《金刚藏庄严》的注释中，由名为第四导师的人所作的注释中，也显现出瑜伽的解释。后三部续由法主萨迦班智达翻译，而《金刚藏庄严》未完成的翻译由彭洛翻译完成。该续的注释也是由布敦大师翻译的。这三部续的翻译题记中也说这是瑜伽续，这样未经考察而在西藏广为人知，因此，一些学者也认为这是瑜伽母续。博东巴将四部续部的瑜伽续也分为内部类别，即瑜伽，后瑜伽，极瑜伽和大瑜伽续四种。第一种是《密集》，《吉祥胜初》等。第二种是《幻化网》。第三种是《心庄严》和《秘密庄严》两种。第四种是《宝珠明点》，这样说。对于后面的三种，仅仅依靠以意念观修的明妃，将双运的乐作为道用，这被认为是对于目标生起明相的人才有的。为了成就悉地，作为支分，也存在着由获得稳固的人依靠真实的明妃的情况。然而，合理的方面是，在《秘密集会》的解释续《金刚藏庄严》中说：“此后如实宣说，贪欲大方便之续，谁能善知此，此生赐予成就说，秘密集会千部，金刚鬘三百万。”等等，在众多说法中，“显现幻化千百部，金刚秘密庄严千部。”以及“金刚心庄严五千部。”以及“宝珠秘密明点百万部。”这样说，并且在所有结尾处说：“此乃二二拥抱之，续部差别之显示。”第18-397页。这样说，显示了与《秘密集会》等续部高低相同，并且仅仅此生就给予成就。
English
of realization. The understanding of trees, etc., is: small heat is the application of the heat of the path of joining, medium is the actual heat of the path of joining, and large heat is the subsequent state of the heat of the path of joining. They are identified at the peak, etc., and these three are the precursors to the arising of the wisdom of the path of joining, seeing, and meditation. Although the heat of the completion stage does not encompass the entire scope of the heat of the path of joining, considering that the small and medium of these two are the same, the term for these two being the same is also used. Therefore, this method also seems to be more in line with the meaning of the tantric scriptures, so it should be acknowledged in terms of nomenclature. Question Twenty-one Question Twenty-one is: What kind of distinction is needed between "attaining stability" and "attaining great stability" in the context of practice? This is the question. The answer to this is: First, meditate in your own home. After attaining stability, go to cemeteries, etc. After attaining great stability... If this is a question about the scripture, then it means that the wisdom of the two stages is stable, and various external factors such as favorable conditions, adverse conditions, happiness, and suffering do not diminish the experience, but instead become aids to growth. This is called "attaining stability." After that, one can practice secret kundalini and other practices. On top of that, having obtained many differences in accomplishments and abilities, and being able to freely accomplish the activities of benefiting others, subduing, and gathering, at that time it is called "attaining great stability." After that, one can practice the extraordinary Samantabhadra conduct. If the question is asked from a general perspective, then among the four types of individuals, the one who has control over wisdom is called "attaining stability," and the one who has great control over wisdom is called "attaining great stability." Therefore, the vows of attaining stability and attaining great stability are also applicable to these individuals. Question Twenty-two Question Twenty-two is: According to the view of Bo Dong Panchen, although in some cases of Yoga Tantra, it seems that there is a situation where the desire for union is used as a path, in general, it seems inconsistent with the four types of desire and the Dharma language connecting the four classes of tantras. How should this be understood? The answer to this is: Generally speaking, Master Kunga Nyingpo in the Net of Illusion Yoga...ྲལ་བ་, as well as the Tantra of Vajra Heart Ornament and the Secret Adornment Arrangement and the Secret Jewel Bindu, these three tantras are known in Tibet as Yoga Tantras. Page 18-396. Moreover, in the commentary on the Vajra Heart Ornament, in the commentary made by the one called the Fourth Teacher, there also appears an explanation of yoga. The latter three tantras were translated by Dharma Lord Sakya Pandita, and the unfinished translation of the Vajra Heart Ornament was completed by Panglo. The commentary on that tantra was also translated by Buton the Great. In the translation colophons of these three tantras, it is also said that they are Yoga Tantras. Thus, without investigation, they are widely known in Tibet, and therefore, some scholars also consider them to be Mother Tantras of Yoga. Bodongpa divides the Yoga Tantra of the four classes of tantras into internal categories, namely, Yoga, Subsequent Yoga, Extreme Yoga, and Great Yoga Tantra, these four. The first is the Condensed, Glorious Supreme First, etc. The second is the Illusion Network. The third is the two, Heart Ornament and Secret Ornament. The fourth is the Jewel Bindu, so it is said. For the latter three, merely relying on the consort visualized by the mind, using the bliss of union as the path, this is considered to be for those who have clarity arising on the object. In order to accomplish siddhis, as a limb, there is also the case of relying on a real consort by those who have gained stability. However, the reasonable aspect is that in the explanatory tantra of the Guhyasamaja, the Vajra Heart Ornament, it says: "Thereafter, the true exposition shall be, the tantra of great desire and means, whoever knows this well, it is said to bestow accomplishment in this life, the secret assembly of a thousand, the vajra garland of three hundred thousand." And so forth, in many statements, "The manifesting illusion of a thousand hundred, the vajra secret ornament of a thousand." And "The vajra heart ornament of five thousand." And "The jewel secret bindu of a hundred thousand." Thus it is said, and at the end of all it says: "This is the embrace of two and two, the distinction of the tantra is shown." Page 18-397. Thus it is said, showing that it is similar in height and depth to the Guhyasamaja and other tantras, and that it bestows accomplishment in this very life.
Tibetan
་དང་། ཐབས་རྒྱུད་ཆེན་པོ་ཡིན་པར་བཤད་པ་དང་། འདོད་ཆགས་ རིགས་བཞིའི་ནང་གི་གཉིས་སྦྱོར་གཙོ་བོར་ལམ་བྱེད་ཡིན་པར་བཤད་པས། རྒྱུད་དེ་རྣམས་ ནི་རྒྱུད་སྡེ་བཞིའི་ཟླས་ཕྱེ་བའི་ཚེ་ངེས་པར་བླ་མེད་ཡིན་དགོས་ལ། དེ་དག་ལས་སྒྱུ་དྲྭ་ནི། ལྷ་ སྔགས་སོགས་ཐམས་ཅད་ཀྱང་གསང་འདུས་དང་མཐུན་ཤས་ཆེ་ཞིང་། དེའི་ཕྱིར་བོད་ཕལ་ ཆེར་ཡང་བླ་མེད་དུ་འདོད་ལ། ཀུན་སྙིང་གིས་ཡོ་གར་བཀྲལ་ཡང་དེ་ཙམ་གྱིས་དེར་མི་འགྱུར་ ཏེ། གསང་འདུས་བཞིན་ནོ། །རྒྱུད་འདིར་ཕྱིའི་དེ་ཉིད་གཙོ་བོར་སྟོན་པས། ལག་པའི་ཕྱག་རྒྱ་ འཆིང་བ་མང་དུ་གསུང་མོད། དེ་ཙམ་གྱིས་ཀྱང་བླ་མེད་མིན་པར་མི་འགྱུར་ཏེ། གདན་བཞི་ བཞིན་ནོ། །སྙིང་རྒྱན་སོགས་སུ་ལྷ་སྔགས་ཀྱི་རིམ་པ་དཔལ་མཆོག་སོགས་དང་མཐུན་ཤས་ ཆེ་ཡང་རྒྱུ་མཚན་སྔ་མ་རྣམས་ཀྱིས་བླ་མེད་ཡིན་པ་མི་འགལ་ཞིང་། རྣལ་འབྱོར་རྒྱུད་ཀྱི་རང་ ལམ་ལ་ཡང་། དེ་ཉིད་བསྡུས་པ་སོགས་ཀྱི་ཚིག་ཟུར་མང་པོ་ལས། ལྷའི་རྣལ་འབྱོར་སོགས་ ཀྱི་དེ་ཁོ་ན་ཉིད་ལ་གནས་བཞིན་དུ། འདོད་པའི་ལོངས་སྤྱོད་སྤྱི་དང་ཁྱད་པར་རྣམས་བསྟེན་ ཡང་ཉེས་པས་གོས་པར་མི་འགྱུར་བ་སོགས་མང་དུ་གསུངས་པས། རྣལ་འབྱོར་ལ་དབང་ བ་རྣམས་ལ་གཉིས་སྦྱོར་བསྟེན་ཀྱང་ཉེས་པས་གོས་པར་མི་འགྱུར་བ་ནི་ཡིན་ལ། དེ་ཉིད་ ལམ་གྱི་ཡན་ལག་ཏུ་བསྟན་པ་ཡང་སྲིད་མོད་ཀྱི། རྒྱུད་འདིའི་འདོད་ཆགས་ལམ་བྱེད་ཀྱི་གཙོ་ བོ་ལག་བཅང་ཕན་ཆོད་ཉིད་ཡིན་པས། གཉིས་སྦྱོར་གཙོ་བོར་སྟོན་པ་མིན་པ་གཅིག་ངེས་ པར་དགོས་སོ། །དེས་ན་སྙིང་རྒྱན་སོགས་གསུམ་ངོ་བོ་བླ་མེད་དུ་བསྡུ་བ་ཡིན་ཀྱང་། རྒྱུད་སྡེ་ གཉིས་པོའི་མཚམས་སྦྱོར་བ་ཙམ་ཡིན་པར་མངོན་ཞིང་། དཔེར་ན། ངན་སོང་སྦྱོང་རྒྱུད་རྣལ་ འབྱོར་རྒྱུད་དང་མཐུན་ཤས་ཆེ་བའི་སྤྱོད་རྒྱུད་ཡིན་པ་བཞིན་ནོ། །སྐབས་འདིར་ངེས་པར་ རྟོགས་དགོས་པ་ལ། བདག་ཉིད་ལྷའི་བསྙེན་པ་དང་ལྡན་པའི་ལམ་སྟོན་ཕྱིན་ཆད་དུ། འདོད་ 18-398 པའི་ཡོན་ཏན་སྤྱི་ཙམ་ལ་ཅི་དགར་སྤྱད་པས་ཀྱང་ཉེས་པས་མི་གོས་ཤིང་། བསོད་ནམས་ཀྱི་ རྒྱུར་འགྱུར་བར་སྟོན་པ་ནི་ངེས་པར་འབྱུང་བ་ཆོས་ཉིད་ཡིན་ལ། སྤྱིར་ན་གསང་སྔགས་རྒྱུད་ སྡེ་བཞི་ཅར་དུ། འདོད་ཡོན་ལམ་བྱེད་དང་། ཆགས་པ་ལམ་བྱེད་དང་། ཁྱད་པར་གྱིས་ཀྱང་ རིག་མའི་འདོད་ཆགས་ལམ་བྱེད་གསུངས་པ་ཡིན་པས། སྔགས་རྒྱུད་སྡེ་བཞི་ཅར་ལ་ཆགས་ ལམ་ཞེས་སྤྱིར་བསྟན་པ་ཡིན་ནོ། །དེ་ཡང་ཇི་ལྟར་ཞེ་ན་བྱ་བའི་རྒྱུད་དུ། མདུན་བསྐྱེད་ཀྱི་ལྷ་ ལྟ་
Chinese
并且，被说成是方便大续，并且因为被说成是四种贪欲之中的双运主要作为道用。那些续部在分为四续部时，必须是无上瑜伽部。其中幻网，诸佛本尊咒语等一切也大多与密集金刚相同。因此，大多数藏人也认为是无上瑜伽部。虽然一切心要用瑜伽来解释，但仅凭此并不会变成那样，如同密集金刚一样。此续主要展示外在的真如，虽然说了许多手的印契束缚，但仅凭此也不会变成非无上瑜伽部，如同噶当巴四柱一样。在心饰等之中，本尊咒语的次第大多与胜乐金刚等相同，但由于之前的理由，并不妨碍是无上瑜伽部。并且在瑜伽续的自道中，从《摄真实》等的许多语句中，安住于诸佛瑜伽等的真如的同时，即使依止普遍和特殊的欲望享受，也不会被罪过沾染等等说了许多。因此，对于自在瑜伽者来说，即使依止双运也不会被罪过沾染是肯定的。虽然也可能展示那作为道的支分，但是此续的贪欲作为道用的主要方面仅仅是手印而已。因此，必须确定不是主要展示双运。因此，虽然心饰等三者本质上归于无上瑜伽部，但显现为仅仅是连接两个续部。例如，如同除恶趣续是与瑜伽续相似的行续一样。在此处必须认识到，从自身具有本尊的念诵开始，对于普遍的欲望功德随意享用也不会被罪过沾染，并且展示会变成福德之因是必然出现的法性。一般来说，在四种密咒续部中，都说了欲望功德作为道用，贪着作为道用，以及特别的明妃的贪欲作为道用。因此，总的来说，四种咒续部都称为贪着道。那又是如何呢？在事续中，前生佛
English
And, it is said to be a great tantra of means, and because it is said that the union of two, among the four types of desire, is mainly used as the path. Those tantras must be Anuttarayoga Tantra when divided into the four classes of tantras. Among them, the Guhyagarbha Tantra, all the deities, mantras, etc., are mostly similar to the Guhyasamaja. Therefore, most Tibetans also consider it to be Anuttarayoga. Although the Kunjing explains it with yoga, it does not become that just by that, like the Guhyasamaja. This tantra mainly shows the external Suchness, although it speaks of many hand mudra bindings, it does not become non-Anuttarayoga just by that, like the Four Pillars of the Kadampa. In the Heart Ornament and others, the order of deity mantras is mostly similar to Chakrasamvara and others, but due to the previous reasons, it does not contradict being Anuttarayoga. And in the self-path of the Yoga Tantra, from many phrases such as the Compendium of Reality, while abiding in the Suchness of the yoga of deities and others, even if one relies on general and special enjoyment of desires, one will not be tainted by faults, etc., much has been said. Therefore, it is certain that even if those who are masters of yoga rely on union of two, they will not be tainted by faults. Although it is also possible to show that as a limb of the path, the main aspect of desire as the path in this tantra is only hand gestures. Therefore, it must be determined that it is not mainly showing union of two. Therefore, although the essence of the Heart Ornament and the other three is included in the Anuttarayoga, it appears to be merely a connection between the two tantras. For example, just as the Purifying of the Lower Realms Tantra is a Kriya Tantra that is similar to the Yoga Tantra. Here it is necessary to realize that from the time one has the recitation of the deity, even if one freely enjoys the general qualities of desire, one will not be tainted by faults, and showing that it will become a cause of merit is a naturally occurring Dharma nature. In general, in all four classes of secret mantra tantras, it is said that the qualities of desire are used as the path, attachment is used as the path, and especially the desire of the vidya is used as the path. Therefore, in general, all four classes of mantra tantras are called the path of attachment. How is that? In the Action Tantra, the deity of the front generation