Chinese
如此，在各个凡夫俗子的境地中，一旦确信了轮涅无别的总义，特别是通过因、道、果三者的次第，将外器内情观想为坛城和本尊，成就见解，从而在六度中自在地驾驭地、水、火、风四大的规律，能够示现将三千世界化为掌中之物等等的神变。由于身体从成熟的蕴聚之壳中，心完全成熟为本尊之身，因此称为清净幻身圆满持明。第四个是宝瓶灌顶的迁识法：如此，如果没有成就见解，就称为向上迁识。如前所说的《无垢王续》中说：由于本来不了解无生无死，不明白临终时转变显现，不明白光团随声音迁转，因此要在临终时忏悔。如是宣说了显现幻化的迁识法，光团的迁识法，声音迁转的迁识法这三种。第一种是：如此，学习第一阶段道的补特伽罗，如果没有走到道的尽头而突然死亡，那么此时要忆念心性本来远离生、灭、住三者，没有生死的自相，将外器内情的一切显现，都转变为坛城和本尊的形象，并强烈地投入到将其迁转到本尊心间的修法中。对此，也要断除一切世俗琐事，积累资粮，将自己的上师和本尊的形象作为观想的所依而陈设，如果能得到道友的劝诫也很好。第二种是当出现临终的征兆，如次第融入等现象时进行。也要像以前一样，做好前行、积累资粮等准备。身体采取跏趺坐等姿势，观想自己心间有一个拇指大小的光团。从这个光团中，依次发出同样的光团，首先关闭大小便道，然后是肚脐、口、两个鼻孔、两个眼睛、两个耳朵、眉间和顶门之间的孔道依次关闭。然后，在肚脐正对的身体内部，风和安住于月轮之上的
English
Thus, in the state of individual ordinary beings, once the general meaning of the inseparability of samsara and nirvana is ascertained, especially through the sequence of the three innate aspects of cause, path, and result, realizing the outer vessel and inner essence as the mandala and deity, accomplishing the view, thereby mastering the laws of the four elements in the six perfections, being able to demonstrate the magical power of turning the three thousand worlds into something held in the palm of one's hand, etc. Since the body completely matures from the sheath of the ripened aggregates, and the mind completely matures into the deity's form, it is called the Vidyadhara of the complete maturation of the impure illusory body. The fourth is the transference of consciousness at the vase empowerment: Thus, if the view is not accomplished, it is called transference upwards. As it says in the previously mentioned "Stainless King Tantra": Because one does not understand that there is no birth or death from the beginning, one does not understand how to transform appearances at the time of death, and one does not understand the transference of the mass of light by sound, therefore, one must confess at the time of death. As it is said, there are three types of transference: the transference of illusory appearances, the transference of the mass of light, and the transference of sound. The first is: Thus, if a person who is learning the path of the first stage dies suddenly without reaching the end of the path, then at that time, one should recall that the nature of mind is originally free from the three aspects of arising, ceasing, and abiding, and that there is no self-characteristic of birth and death. Transforming all appearances of the outer vessel and inner essence into the form of the mandala and deity, one should strongly engage in the practice of transferring them to the heart of the deity. For this, one should also abandon all worldly affairs, accumulate merit, and arrange the images of one's own guru and yidam deity as supports for visualization. It is also good to have the encouragement of virtuous friends. The second is to be done when signs of impending death, such as the stages of dissolution, occur. One should also do the preliminaries, accumulate merit, etc., as before. Adjusting the body into a seated posture, etc., one should visualize a mass of light the size of a thumb in one's heart. From this mass of light, similar masses of light are emitted in sequence, first closing the doors of urination and defecation, then the navel, mouth, two nostrils, two eyes, two ears, and the openings between the eyebrows and the crown of the head are closed in sequence. Then, inside the body directly above the navel, the wind and the one abiding on the moon disc
Chinese
我观想心之自性为黑色吽字，以二十一个强烈而悠长的吽字，将风和月轮以及吽字依次引导至心间、喉间、顶轮，清晰显现一切，并在顶轮观想上师与本尊无别，从其心间射出，安住于平等之中，从而穷尽宗派之争，获得持明之果位。第三种方法与前述相同，不同之处仅在于以遮止诸根之门之字，以及以二十一个“嘿”音发射识。第五，瓶灌顶之果为化身任运成就，如经续所云：“身之脉之主次，本不知为化身所依，不知观想形相之本尊自明，忏悔化身自性任运成就之果。”如是说，从基位之四圆满至终极之四身之修持基础，如前所述，首先了知身脉之圆满，细微粗大及主次，本即安住于化身之自性中，如是，如前于生起次第中观想形相之本尊，自身明观，则脉之运行止息，形相之路清净，身之业障无余清净，最终之果，身之生起次第，化身自性任运成就得以显现。如忏悔续第十五品果位所示：“脉之运行止息，形相之路清净，身之业障清净，生起次第化身。”如是宣说。如是广述瓶灌顶之道及其随行之后，为总结其义，引述第十四品之前文：“身脉不知瓶灌顶，不能修持大瑜伽之生起次第，忏悔瓶灌顶之誓言违犯，愿得清净，赐予生起次第之成就。”如是说，亦即了知身脉之坛城即为瓶灌顶之修持基础，作为修持大瑜伽，即大瑜伽之生起次第之助伴，瓶灌顶之誓言，恭敬上师与道友等不令其衰损而守护，则相续完全清净，获得共同之
English
I meditate on the essence of mind as a black Hum (ཧཱུྃ་，हूँ，hūm，吽) syllable, and with twenty-one forceful and long Hum syllables, I guide the wind and moon disc, along with the Hum syllable, sequentially to the heart, throat, and crown, clearly manifesting everything. In the crown, I meditate on the guru and yidam as inseparable, shooting it from their hearts and abiding in equanimity, thereby exhausting sectarian disputes and attaining the state of vidyadhara. The third method is similar to the previous one, except that it uses letters to block the doors of the senses and shoots the consciousness with twenty-one "Hik" sounds. Fifth, the result of the vase empowerment is the Nirmanakaya's spontaneous accomplishment, as stated in the earlier tantra: "The main and secondary channels of the body, not knowing that they are the basis of the Nirmanakaya from the beginning, not knowing how to meditate on the self-luminous form of the deity, I confess the result of the Nirmanakaya's spontaneous accomplishment." As it is said, from the four perfections of the base state to the ultimate basis of the practice of the four bodies, as previously explained, first, knowing that the mandala of the body's channels, subtle and gross, main and secondary, inherently abides in the nature of the Nirmanakaya, then, as before, meditating on the form of the deity in the generation stage, self-luminous, the movement of the channels ceases, the path of form is purified, and the obscurations of the body are completely purified. The ultimate result, the generation stage of the body, the Nirmanakaya's spontaneous accomplishment, will be manifested. As the confession tantra, chapter fifteen, on the result, states: "The movement of the channels ceases, the path of form is purified, the obscurations of the body are purified, the generation stage is the Nirmanakaya." Thus it is said. Having extensively explained the path of the vase empowerment and its accompaniments, to summarize its meaning, quoting from the previous text of chapter fourteen: "Not knowing the vase empowerment of the body's channels, one cannot meditate on the generation stage of Mahayoga, I confess the violation of the vase empowerment's vows, may I be purified and granted the accomplishment of the generation stage." As it is said, that is, knowing that the mandala of the body's channels is the basis for the practice of the vase empowerment, as an aid to the practice of Mahayoga, that is, the generation stage of the great yoga, the vows of the vase empowerment, respecting the guru and vajra siblings, etc., are protected without being diminished, then the continuum is completely purified, and the common
Chinese
因此，将获得作为主要成就的两种成就。第二个总义，关于秘密灌顶，也有道路等五法。第一，秘密灌顶的道路，称为“自我加持之道”。如《续部》所说：“身处之字安住于报身上，轮有依和无依，诀窍要点，不修体验安乐之道，于自性加持道中忏悔。”如是，身处之脉字本来安住于报身自性，现在于道之时，修习彼等并体验之口诀，有依于脉轮之口诀三，不依于脉轮之口诀五，另有依于口诀要点之口诀一，总计有九。于体验道之阶段，应先体验不依于轮之口诀，故最初宣说彼等：养明灯，梵天之顶，脉之瑜伽，搅棒之轮，明点之瑜伽，此为五者。第二，关于依于轮之口诀，有仅依于脐轮之口诀，以及依于脐轮和心轮二者之口诀，以及于其上加上喉轮和顶轮二者之依于四轮之口诀，如是为三者。另有依于口诀要点之甚深口诀一，总计为九。此等如何修习之方式甚多，故不广说，欲详细了知者，应查阅经文。此外，秘密之要点不应广泛宣说，应从上师处领受。如是，以九种口诀修习体验安乐之道，依靠加持区分自他的自体，从而证悟自生之智慧。第二，秘密灌顶之见解，称为“自生智慧”。如《续部》所说：“烦恼和分别念息灭等，于明朗宽广的自生智慧中安住，心间单脉中脉双运道，于自生智慧之界中忏悔。”如是，烦恼自生
English
Thus, one will attain the two types of accomplishments that are the main achievements. The second general meaning, regarding the secret empowerment, also has five dharmas such as the path. First, the path of the secret empowerment is called the "path of self-blessing." As the Tantra says: "The letter residing in the body's location abides in the Sambhogakaya, the wheel has dependence and non-dependence, the key points of the instructions, do not cultivate the path of experiencing bliss, confess in the state of self-blessing path." Thus, the root letter of the body's location inherently abides in the nature of the Sambhogakaya. Now, at the time of the path, practicing and experiencing those instructions, there are three instructions that rely on the root wheel, five instructions that do not rely on the root wheel, and one instruction that relies on the key points of other instructions, totaling nine. In the stage of experiencing the path, one should first experience the instructions that do not rely on the wheel, so those are mentioned first: nourishing the lamp, the crown of Brahma, the yoga of the channels, the wheel of the churning stick, the yoga of bindu, these are five. Second, regarding the instructions that rely on the wheel, there is the instruction that relies solely on the navel wheel, and the instruction that relies on the navel and heart wheels, and the instruction that relies on the four wheels, adding the throat and crown wheels on top of that, thus there are three. There is also one profound instruction that relies on the key points of other instructions, totaling nine. The ways to cultivate these are very numerous, so they are not elaborated upon. Those who wish to understand in detail should consult the texts. Furthermore, the key points of secrets should not be widely proclaimed, but should be received from the guru's mouth. Thus, by cultivating the path of experiencing bliss with the nine instructions, one realizes the self-born wisdom by relying on blessing the self's body, which is distinguished from others. Second, the view of the secret empowerment is called "self-born wisdom." As the Tantra says: "Afflictions and conceptual thoughts, pacified, etc., abide in the clear and vast self-born wisdom, the heart's single channel, the central channel, the path of union, confess in the realm of self-born wisdom." Thus, afflictions are self-born
Chinese
智慧。分别自生智慧。交合寂止自生智慧。明空双运自生智慧。内有四种分类。从何处生起，以要害之处进行按压，有四种明点瑜伽。心间的日月交合。脐间的唯一勇士。密处的乐空明点。眉间的白发苏奔。其中第一个是心间日月交合的明点，观修具有三种特征的方式。第二个是在脐间观修具有三种特征的明点，通过单运道，压制上行气并融入的结合。第三个是在秘密处观修具有三种特征的红色明点，通过大力收缩下行气的结合，使气心进入中脉的方法。第四个是在眉间观修倾斜的ཧཾ་（藏文，ཧཾ，ham，汉字字面意思），头部相连，通过气出入的结合，观修从ཧཾ་（藏文，ཧཾ，ham，汉字字面意思）降下的甘露，经过小舌后方的三岔路口，直到使心间的ཧཱུཾ་（藏文，ཧཱུཾ，hūṃ，汉字字面意思）字充满为止的诀窍。像这样依靠四种，由于依赖外境和不依赖外境，不明显和明显的差别，会生起四种自生之禅定。第三个是密灌顶的宗义，称为不杂而圆满。如前续所说：声音本来就存在于语言中，却不知道是六道众生各自的语言，以及十二部经典。不杂宗义在圆满状态中坦白。如是所说，了知在自份的基上，一切声音本来就存在于语金刚的体性中的方式，因此能以六道众生各自的语言来宣说佛法，以及通达十二部经典的意义并教导他人的梵天之音，以及获得对四种各别正见的自在等等功德，不杂而圆满，自性光明之清净天身，获得自在幻化身寿命的持明者。第四个是密灌顶的迁识，称为光明。如彼续所说：心的光明本来就没有分离，因为不知道是不修自成的，所以临终时