English
In summary, it is one chapter and seven parts following ten knowables and six vows, etc. First, when meditating on the deity's body color, face, hand gestures, ornaments, attire, etc., being fully clear, gathering the five senses, and not being distracted elsewhere, the arising of thoughts more turbulent than before is the experience of agitation. For example, under a strong current of water, even fish and otters are not visible, but under a slow current, even small pebbles can be seen clearly, which is like the state where the mind begins to settle slightly. Afterwards, when thoughts gradually subside and the deity appears clearly, that is the experience of attainment. Second, forgetting the object of focus, laziness, doubting accomplishment, sinking, excitement, and contentment are the efforts of knowing, and unclearness, body, etc., are the seven faults. As it is said, "Vague, dim, with shadows, the body's size and ornaments, shape and number and posture, color alone, shape alone, gradually disappearing and little change, the twelve faults of incomplete change." As it is said, without being swayed by those general and specific faults, whatever is unclear about the deity's body color, face, hands, etc., is intentionally made clear and meditated upon. Third, in each session, focus the mind on the deity and meditate diligently without distraction. In each session, observe the nature of the meditator and alternately maintain the true nature. Fourth, by meditating on the deity's size and the amount of change, etc., the continuous appearance of the deity is like the experience of a small stream. Fifth, by placing the deity to be meditated upon and the guru who meditates in a state of non-duality, without separation from the deity's clear appearance, it is like the stable experience of Mount Meru. At this time, the four degrees of clarity are: the appearance of the body of any deity, even the black and white of the eyes, is clear and unmixed, which is clarity. Moreover, it is not like a sinking state devoid of the clarity of awareness, but possesses the clarity of awareness with clear emptiness, which is lucidity. These are also not like the appearance of a rainbow, an inanimate object without mind, but even the pores and the strands of hair are held by the omniscient wisdom, possessing hundreds of qualities including the sense consciousnesses, and abiding brilliantly, which is extreme clarity. Such a deity is indeed so and exists.
Chinese
并非是迟钝的追忆之分别念，而是像现量一样在心中清晰显现，这就是清晰明亮之四。稳固的四种程度是：不因遗忘和懒惰等一般过失而动摇，不因昏暗和模糊等个别过失而改变。而且不是短暂的时间，即使日夜平等安住，细微的分别念也不流动，因为清晰，所以不会明显改变。身色和面容手足、行走坐卧、光芒放射和收摄等形象，无论如何观修都能熟练，即可以随意转变。像这样，通过修习不改变的清晰稳固之八种程度，无论显现什么都显现为本尊的坛城，这就是圆满的体验，称为本尊的轮，是完全获得稳固的程度。第六是，通过与三摩地相关的四种束缚橛的口诀，修习亲近修持四支相关的道。亲近的支分是三摩地的橛，近亲近的支分是心咒的橛，修持的支分是不变之意的橛，大修持的支分是增减事业的橛。而且，二者的一切部分都是将二取的智慧汇集为一的橛子。其中，三摩地本尊的橛是：通过三摩地的门径，观修外器内情为本尊的坛城，如显现空性幻化一般，进行灌顶和印封等完整的支分，从而清净和净化下堕轮回时在四生处所产生的身体习气。向上，在成佛之时，身的秘密超越了戏论，但为了调伏所化众生而显现各种形象的果，在基础上圆满。中间，在道位时，通过将清净的脉气修习为本尊，从而成为敲击金刚身要害的圆满次第的成熟之因。心咒的橛是：在智慧勇识的心间，观想三摩地勇识、心命，以种子字和咒语鬘围绕，专注念诵，从而清净下堕轮回时虚妄语的习气。向上，在成佛之时，语的秘密超越了声音和文字，但显现不可思议的法
English
It is not the conceptual thought of dull recollection, but appears clearly and vividly in the mind like direct perception, which is the fourfold clarity. The four degrees of stability are: not being disturbed by general faults such as forgetfulness and laziness, not being changed by specific faults such as dimness and obscurity. Moreover, it is not just a short time, but even if one remains equally in meditation day and night, subtle conceptual thoughts do not flow, because it is clear, so it does not change obviously. The appearance of body color, face, hands and feet, walking, sitting, radiating and retracting light, etc., can be mastered no matter how one meditates, that is, it can be transformed at will. In this way, by meditating on the unchanging eight degrees of clarity and stability, whatever appears manifests as the mandala of the deity, which is the ultimate experience, called the wheel of the deity, which is the degree of complete attainment of stability. Sixth, through the oral instructions of the four pegs of binding related to the three samadhis, one trains in the path related to the four branches of approach and accomplishment. The branch of approach is the peg of samadhi, the branch of close approach is the peg of the heart mantra, the branch of accomplishment is the peg of unchanging intention, and the branch of great accomplishment is the peg of increasing and decreasing activities. Moreover, all parts of the two are like pegs that gather the wisdom of non-duality into one. Among them, the peg of the deity of samadhi is: through the gateway of the three samadhis, one meditates on the outer and inner world as the mandala of the deity, like an illusion of appearance and emptiness, and performs complete branches such as empowerment and sealing, thereby purifying and cleansing the bodily imprints produced in the four places of birth when falling into samsara. Upward, at the time of attaining Buddhahood, the secret of the body transcends elaboration, but the fruit of manifesting various forms to tame sentient beings is perfected on the ground. In the middle, during the path, by training the pure channels and elements as deities, it becomes the ripening cause of the completion stage that strikes the vital points of the vajra body. The peg of the heart mantra is: in the heart of the wisdom being, visualize the samadhi being, the heart-essence, surrounded by seed syllables and mantra garlands, and recite with concentration, thereby purifying the imprints of false speech when falling into samsara. Upward, at the time of attaining Buddhahood, the secret of speech transcends sound and words, but the fruit of manifesting inconceivable vehicles
Chinese
圆满。中间阶段，将语气的自性心髓修习为真言，如父续一样，依靠气而成为圆满次第的成熟之因。不变的意钉是：无论何种本尊真言，凡是将之执着为差别二元，全部于清净平等金刚界坛城中，安住于本来成佛之法性、超离心意的意义上，使下堕轮回时期的恶念连同习气一起得以清净。向上成佛的时期，虽然意金刚秘密超离思议言说，但一切相智的智慧不可思议之果在基位上圆满。中间道路的时期，习惯于显空不二的法性，成为修习乐明空性的圆满次第的成熟之因。放射收摄的定钉是：器情一切未曾动摇于本尊真言智慧的自性中，从身和真言鬘中放射出无数种光芒，成办二利，因此获得殊胜成就，暂时而言，白光息灭，黄光增长等成办四种事业，以及共同成就八种悉地等。下堕轮回的时期，修习并清净三门轮回的行相。向上成佛的时期，身语意一切相的利他在基位上圆满。中间阶段，将有相共同道和无相智慧的意，修习为显有光身的成熟之因。因此，不变的意钉是见，所以是基；等持本尊的钉是修；心髓真言的钉既是修，也是势力的行，所以是道；放射收摄的定钉是如来以多种方式成办事业，所以是果。因此，见修行为果，或者基道果无有差别，通过修习无别双运道，称为果乘，也就是，基见以智慧之轮证悟轮涅平等，从而自在掌控轮回和寂灭二者的命脉；道修以本尊真言之轮自在掌控生圆二次第的命脉；二利任运成就的行为自在掌控不可思议大方便的命脉，希望
English
Completion. In the intermediate stage, practicing the essence of speech-wind nature as mantra, like the father tantra, relying on wind becomes the maturing cause of the completion stage. The unchanging intention nail is: Whatever deity mantra, all holding onto difference and duality, all in the pure equal vajra realm mandala, abiding in the meaning of the nature of original enlightenment, beyond mind, makes the evil thoughts of the time of falling into samsara, together with habitual tendencies, purified. In the time of ascending to Buddhahood, although the secret of mind vajra is beyond thought and expression, the fruit of the omniscient wisdom, inconceivable, is perfected on the ground. In the intermediate path, becoming accustomed to the nature of non-duality of appearance and emptiness, it becomes the maturing cause of meditating on the completion stage of bliss, clarity, and emptiness. The nail of radiating and gathering focus is: All vessels and contents, without moving from the nature of deity mantra wisdom, from the body and mantra garland, radiate countless kinds of light, accomplishing two benefits, thus attaining supreme accomplishment, and temporarily, white light pacifies, yellow light increases, etc., accomplishing the four activities, and common attainments, such as the eight siddhis. In the time of falling into samsara, practice and purify the aspects of the three doors of samsara. In the time of ascending to Buddhahood, the benefit of all aspects of body, speech, and mind is perfected on the ground. In the intermediate stage, practice the intentional common path and the intention of unintentional wisdom as the maturing cause of the appearance of the light body. Therefore, the unchanging intention nail is view, so it is the base; the nail of samadhi deity is meditation; the nail of heart essence mantra is both meditation and the action of power, so it is the path; the nail of radiating and gathering focus is the Tathagata accomplishing activities in many ways, so it is the fruit. Therefore, view, meditation, action, and result, or base, path, and fruit, are not different, and by practicing the inseparable union path, it is called the fruit vehicle, that is, the base view, with the wheel of wisdom, realizes the equality of samsara and nirvana, thus freely controlling the lifeblood of both samsara and peace; the path meditation, with the wheel of deity mantra, freely controls the lifeblood of both generation and completion stages; the action of spontaneous accomplishment of two benefits freely controls the lifeblood of inconceivable great means, hope
Chinese
而且，它还具有许多关键的特点，所有密宗金刚乘的道之关键都汇集于此。特别是，关于不变见地的钉子，由于它汇集了其他三个的命脉，所以非常重要，这是巴珠仁波切所说的。正如续部所说：“如果未击中汇集命脉的四个钉子，那么永远毫无意义地只是徒劳奔波。”这里，“徒劳奔波”是徒劳行走的比喻。如果缺乏四个钉子的关键，即使徒劳地用脚行走，也只是徒劳而已。第七个将在下面解释。一般来说，这四个修持的支分，有修持时的四个修持支分，在阐述生起次第汇集的誓言时所说的四个修持支分，在阐述圆满次第汇集的誓言时所说的四个修持支分，以及在阐述生起次第和圆满次第两者汇集的誓言时所说的四个修持支分。这里是修持时的四个修持支分。其中又分为念诵和修持两种，因此有念诵的四个支分。因此，这里所说的四个修持支分是：修持时的念诵之念诵，念诵之近念诵，念诵之修持，念诵之大修持，应该这样理解。堪布贝多如是说。此外，在续部注释中说：道时的四个修持支分是：如来和昆丁是念诵，一个手印的开展是近念诵，荟供轮是修持，未获得四种果位直至获得是为大修持。结合时的四种是：寻找明妃并让她进入状态是念诵，那加持是近念诵，嬉戏后的降伏和摄取之意是修持，遣除和击退之意是大修持。修持时的四种是：聚集所有条件并进入修持之前是念诵，进入后半个月以上是近念诵，除了最后一天之外的半个月以下是修持，在最后一天晚上获得成就为大修持。如是说。此外，在大修持期间，第一天准备修持品等，直至完成一次仪轨是念诵。从那以后，在修持多少天的日数的一半之内，进行白光之散摄，忏