English
In the throat of the Na lineage, one must seize the immutable bindu of Vajrasattva, which is like a wish-fulfilling jewel, the basis for generating limitless qualities, that is, to obtain it. That is also in the eighth bhumi of samadhi, above the blazing tummo of the navel chakra, the wisdom tummo of the throat becomes even more enhanced and mixed, therefore the power of the immutable bindu, compared to the increase from the first to the seventh bhumi, will produce a hundred thousand times more increase, that is it. Similarly, in the crown chakra of the supreme lotus lineage, one must seize the female of ultimate emptiness, the emptiness that possesses all perfections, extremely all aspects, that is, to newly obtain it. That is also in the tenth bhumi of samadhi, starting from the principle of purification in the stage of awakening the crown chakra, the appearance of images is extremely enhanced, therefore one obtains the wisdom and illusion of all aspects that cannot be compared to those below the ninth bhumi, that is, these two, the throat and the crown chakra, are not only focused on the absorption of wind, but it is said that the red and white winds, the three, cease equally. The wheel lineage, that is, the navel chakra, with the symbol of wine, binds the co-emergent bliss that melts and descends, with the symbol of the lamp of five meats, binds the essence of the five senses, with the symbol of the five Buddha amritas, binds the essence of the five elements, thereby making the collection of melting bindu dust extremely pure, especially from the fourth bhumi of samadhi onwards, one must cultivate it. The so-called realms of goodness, sometimes in the stage of awakening the navel chakra, with the certainty of body Vajra union, relying on the emptiness of form, sound, smell, taste, and touch, especially enjoying the melting bliss. In general, under the power of the extremely bound co-emergent bindu in the navel chakra, the five skandhas and five amritas dissolve, relying on that power, the channels mentioned below are purified, there the five senses are bound, below the urine is purified, in that place Kundas are bound, below the seminal channels stop. Only these are accomplished from the stage of holding, but in order to accomplish the extraordinary, the fourth bhumi of samadhi and above are mentioned. At this time, in order for the appearance of wisdom to be even more enhanced, the fourth bhumi
Chinese
我認為所謂的“光芒四射”也是指這個。因為上面的十二地也與禪定的地和形態相同。這樣一來，它們就是智慧之積聚的意義。因為將具備一切殊勝之相的空性與不變的樂融為一體，才是智慧之積聚的真實本質。彎刀之類的清淨法是戒律之積聚，六道眾生共同擁有的是福德之積聚。這兩者與之前所說的圓滿次第方面結合，就能使三種積聚的數量圓滿。為了成就持明者的果位，在生起次第的清淨法中也需要添加這兩者。然而，僅僅依靠具足圓滿的生起次第，並不能使成就佛陀之道的身體完整，因此不需要具備三種積聚的完整數量。此外，在內在方面，彎刀之類的事物也以明妃的符號表示秘密之輪。阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等脈、氣和明點，束縛在虛空，也就是空性之中，並且不洩漏。在外在方面，也以同樣的方式，以明妃等不同種類的女性，不洩漏於虛空的蓮花中，也就是平等結合，從秘密處到寶珠之間，束縛融樂菩提心，從而成就無變的金剛行。由於生起次第的命形已經成就，因此在瑜伽母的階段，也需要安住於與此相符的金剛行。因此，生起次第和圓滿次第的結合方式就是這樣。在此，戒律之積聚是融樂不變的，而這實際上是從證悟的執著中產生的。與之相符的是，在生起次第的階段產生的那些，雖然不能顯現智慧的脈、氣、明點，但也能成就由微細身所聚集的精華。福德之積聚是利他，也就是將財物、子女、妻子等連同自己的身體，為了所有眾生的利益而布施和捨棄，並且不進行由我執所引起的窺視和守護。雖然在圓滿次第方面，從最初的業力者開始，就需要以無所依四具的方式來修持，但主要是身體。
English
I think the so-called "radiating light" also refers to this. Because the twelve grounds above are also the same as the grounds and forms of samadhi. In that case, they are the meaning of the accumulation of wisdom. Because the union of emptiness, which possesses all excellent aspects, and immutable bliss is the true essence of the accumulation of wisdom. The pure dharma of things like curved knives is the accumulation of discipline, and the accumulation of merit is common to all six types of beings. These two, combined with the previously mentioned aspects of the completion stage, will complete the number of all three accumulations. In order to achieve the fruit of Vidyadhara, it is also necessary to add these two to the pure dharma of the generation stage. However, relying solely on the complete generation stage does not complete the body of the path to achieve Buddhahood, so it is not necessary to have the complete number of the three accumulations. Moreover, inwardly, things like curved knives also represent the secret wheel with the symbol of the Yogini. The nadis, winds, and bindus such as the Avadhuti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) are bound in the sky, that is, in emptiness, and are not leaked. Outwardly, in the same way, with women of different kinds such as Yoginis, not leaking into the lotus of the sky, that is, equally united, from the secret place to the jewel, binding the melting bliss bodhicitta, thereby achieving immutable Vajra conduct. Since the life-form of the generation stage has been accomplished, it is also necessary to abide in the Vajra conduct that is consistent with this in the stage of Yogini. Therefore, the way to combine the generation stage and the completion stage is like this. Here, the accumulation of discipline is melting bliss and immutable, and this actually arises from the attachment of realization. What is consistent with it is that those that arise in the stage of the generation stage, although they cannot manifest the wisdom nadis, winds, and bindus, can also accomplish the essence gathered by the subtle body. The accumulation of merit is altruism, that is, giving and abandoning wealth, children, wives, etc., together with one's own body, for the benefit of all sentient beings, and not engaging in spying and guarding caused by self-grasping. Although in the aspect of the completion stage, from the very beginning of the karmic person, it is necessary to practice in the manner of the four possessions without reliance, but mainly the body.
Chinese
首先，将空性显现为形象，是从圆满善的觉悟开始安住，特别是，这样的觉悟再次从忆念的支分中生起，因此，这里是以后者的角度来做的。在生起次第的瑜伽中，也需要舍弃对身体和受用的执着，因此，这也适用于两个次第。这里，仅仅适用于圆满次第的福德资粮就是它，身体是所象征的，语言和意也是如此。总的来说，身体和语言的善业，以及意的业，即具有分别念之因的善业，都是福德资粮，其中最主要的是大悲心、供养上师和利益众生，对于某些特殊的人来说，生起次第也是如此。对于安住在仅仅是生起次第的瑜伽士来说，虽然有智慧资粮的形象作为道路，但由于没有真实的智慧资粮，所以福德是主要的，而小的戒律是眷属。在圆满次第的所有阶段中，都需要具备三种资粮，但执着、忆念和戒律是主要的，而三摩地和智慧是主要应用的。如果这样理解，就能确定从福德和戒律中产生智慧的意义。这样讲述清净的法之后，接着要宣说誓言。如果一个晚上圆满授予十一个灌顶，那么，宣说誓言可以在这里进行，或者在第三灌顶之后宣说共同和非共同的誓言之后进行，这是一种选择。然而，从普遍的角度来看，当下最适合的似乎只有这个阶段。如果仅仅在一天之内进行孩童入门，那么，此时必须宣说，因为仅仅获得孩童入门也必须守护这些誓言。经续注释的观点也是如此。关于宣说誓言，即“如果由于欺骗的影响”等等，这些的详细含义应该在其他地方了解，如果简要地说出要点，那就是这样。 “由于欺骗的影响”这句话，是具有把握重大意义的能力的词语，在其注释中说，是由于参与十种不善业的影响。
English
First, manifesting emptiness as form is to abide from the completion of virtuous realization, and in particular, such realization arises again from the limb of recollection, therefore, here it is done from the perspective of the latter. In the yoga of the generation stage, it is also necessary to abandon attachment to body and enjoyment, therefore, this also applies to both stages. Here, the accumulation of merit that applies only to the completion stage is it, the body is what is symbolized, and so are speech and mind. In general, the virtuous deeds of body and speech, and the deeds of mind, which are virtuous with the cause of conceptualization, are the accumulation of merit, the main ones being great compassion, offering to the lama, and the benefit of sentient beings, and for some special individuals, the generation stage is also such. For those who abide in the yoga of the generation stage alone, although there is only the appearance of the accumulation of wisdom as a path, since there is no actual accumulation of wisdom, merit is the main thing and small precepts are the retinue. In all stages of the completion stage, it is necessary to have the three accumulations, but clinging, recollection, and precepts are the main things, and samadhi and wisdom are mainly used. If one understands in this way, one will become certain of the meaning of the statement that wisdom arises from merit and precepts. Having thus explained the pure Dharma, one should then recite the vows. If eleven empowerments are fully conferred in one night, then reciting the vows can be done here, or after reciting the common and uncommon vows of the third empowerment, it is a choice. However, from a general perspective, it seems that only this stage is most appropriate at the moment. If one only does child initiation in one day, then it must be recited at this time, because even by only obtaining child initiation, one must definitely protect these vows. The view of the tantra commentary is also the same. Regarding the recitation of vows, i.e., "If due to the influence of deception," etc., the detailed meaning of these should be understood elsewhere, and if the essence is briefly stated, it is like this. The phrase "due to the influence of deception" is a word with the ability to grasp great meaning, and in its commentary it says that it is due to the influence of engaging in the ten non-virtuous actions.
Chinese
产生啊。那些对黑白的业果以及道和果的法没有信心的人，虽然自认为进入了密咒，但或许会因虚伪的驱使，在人前装作守护誓言的样子。然而，由于虚伪的本性，他们会在暗地里做杀生等十不善业，变得放纵。因此，凡是具有虚伪的人，就会产生不恭敬和放纵两种情况。而且，其中最主要的是不恭敬，所以即使听到“从法中堕落”的说法，也不认为是过错，这就是不恭敬。如果这是由不恭敬所引发的根本堕落，无论行为的力量大小如何，由于非常严重，毫无疑问会堕入八热地狱中的任何一个。即使在那里面，寿命也绝不会比原有的短。而且，与其他地狱众生相比，违犯密咒誓言的地狱众生所遭受的痛苦，据说尤为剧烈。有些弟子因为受到明妃的影响，对金刚上师产生一瞬间的嫉妒念头，如果身处附近，不在法会间隙或一天之内忏悔并改正，据说会堕入第八地狱，即金刚地狱。由此推断，如果完全触犯了第一和第二根本堕落，就会堕入八大地狱中的金刚地狱。依止上师的根本堕落，仅仅因为对境的力量，罪过就非常严重。因此，不恭敬誓言的想法，不一定必须作为堕落的支分来结合，但大多数情况下会自然而然地产生。第三根本堕落，也是因为作为弟子，对自己的金刚上师的弟子发怒。对境是通过上师而依止的，而且是内部的诽谤，所以比之后的根本堕落更为严重。但是，由于不像前两个那样直接对上师造罪，所以没有明确说明一定会堕入第八地狱。因此，从第三个开始的根本堕落，如果多次违犯，罪业变得巨大，那些行为也可能导致堕入金刚地狱。但是，仅仅因为一次由不恭敬引起的根本堕落，虽然不一定堕入金刚地狱，但
English
arises. Those who lack faith in the karmic results of black and white deeds, as well as in the Dharma of the path and its fruition, although they may presume to have entered the Mantrayana, might pretend to uphold their vows in front of others due to the influence of deceit. However, because of their very nature of deceit, they will secretly engage in the ten non-virtuous actions, such as killing, and become unrestrained. Therefore, whoever possesses deceit will give rise to both disrespect and unrestraint. Moreover, the primary one among these is disrespect, so even if they hear the saying, "falling from the Dharma," they do not consider it a fault, which is disrespect. If this is a root downfall arising from disrespect, no matter how great or small the power of the action, because it is extremely grave, there is no doubt that they will fall into any of the eight hot hells. Even within those hells, their lifespan will never be shorter than it was originally. Furthermore, it is said that the suffering of those hell-beings who have broken their Mantrayana vows is particularly intense compared to other hell-beings. If any student, influenced by a consort, generates even a momentary thought of jealousy towards their Vajra Master, and if they are in a nearby place, they must confess and rectify it within a session break or a single day. Otherwise, it is said that they will enter the eighth hell, the Vajra Hell. From this, it can be inferred that if one fully engages in the first and second root downfalls, they will enter the Vajra Hell among the eight great hells. This root downfall that relies on the Lama, simply because of the power of the object, the fault itself is extremely grave. Therefore, the thought of disrespecting the vows does not necessarily have to be combined as a branch of the downfall, but in most cases, it arises spontaneously. The third root downfall is also because, as a disciple, one becomes angry with the disciple of one's own Vajra Master. The object is relied upon through the Master, and it is an internal slander, so it is more serious than the later root downfalls. However, because it does not directly accumulate sin against the Master like the first two, it is not clearly stated that one will definitely fall into the eighth hell. Therefore, from the third onwards, if one commits root downfalls many times and the sins become immense, those actions may also lead to falling into the Vajra Hell. However, merely committing a single root downfall caused by disrespect, although it does not necessarily lead to the Vajra Hell, but