English
From no separation, no clarity or obscurity. Regarding the meaning of no coming and going, no birth and cessation, having attained stability without change, therefore, without post-meditation, it is completely pure. At that time, one attains the fruition of the Great Perfection Vajra Bridge. This single line of knowledge does not seem to fit as an example here. From the "Gathering of the Excellent": "Heroic dance conduct, the supreme practice of the Perfection of Wisdom." Therefore, no matter what actions are done, one is not stained by faults, as there is no turning back. Furthermore, in the Vajra Bridge Empowerment Instructions, it is said: "How the mind grasps at thoughts, when all are exhausted, self-awareness wisdom reaches its ultimate clarity." So it is taught. From "The Measure of the Meaning of the Great Perfection": "Initially, it is the self-arisen wisdom of conceptual thought. Within a single day, it abides in ten parts. One part is wisdom, nine parts are ordinary. Gradually, without obstructing or fabricating, it abides in ten parts. The way to attain the fruition of secret mantra is attained in this way. Just as darkness is purified when light arises, dualistic grasping is purified upon realizing non-duality." So it is taught. Furthermore, from the Great Vajra Bridge, the Tantra of the Miraculous Eye: "Cyclic existence is completely pure, the expanse of wisdom. By abandoning effort, activity, and the stages of meditation, the fruit is free from the object of desiring other. There is no conceptual thought of virtuous or non-virtuous actions. One is not stained by the ripening of negative karma. Without habitual tendencies, wisdom is realized." So it is taught. Also, from the Secret of Wisdom: "Having thoroughly realized the meaning of what is primordially the case, the stability of realization is labeled as the fruit." So it is taught. The conduct of the heroic dance is, from the "Gathering": "Heroic dance conduct, the supreme practice of the Perfection of Wisdom." So it is taught. From the Dohā: "In front, behind, and in the ten directions, whatever is seen is exactly that. Protector, now, today, delusion is cut. Now, one should not ask anyone." So it is taught. For example, like the long-lived deer. The long-lived deer, because its body is full of limbs, knows how to go in any direction without discomfort. When the experience of non-elaboration and complete purity arises, there is no partiality or discomfort. Having separated from the elaboration of the mind, the nature of mind is completely pure, therefore, no matter what is done, there is no appearance of impurity. Furthermore, from the Perfection of Wisdom: "Because knowledge is completely pure, the eye is completely pure. Because the eye is completely pure, form is completely pure. Because form is completely pure, knowledge is completely pure. These two are without duality."
Chinese
说，那二者之间不可做，不是各自，不是无差别。如是说。那时，心性完全清净，只是被安立为佛，但究竟而言，佛的事业自身即是，没有另外的。那也在《十万颂般若经》中说：般若波罗蜜多中没有佛，那是什么原因呢？因为一切法自性清净的缘故。如是说。以上是从这里说的。现在金刚有二，有为物质的金刚和无为法性的金刚。其中，这以上是法总和自相的意义，心性事物之实相，无为法性的金刚。道有二，共同的道和殊胜的道。共同的道以因作为道，是因相乘次第而行者；殊胜的道是以果作为道，是果金刚乘顿超者。其中，以因作为道之相乘者，因相同，道与果一同以力量获得。即是，因布施财物等，以布施的力量，获得与因相同的果报，即具有财富受用。因守护戒律的力量，获得与因相同的果报，即获得人身。因修安忍的力量，获得与因相同的果报，即获得相貌端庄。因精进的力量，获得与因相同的果报，即不被其他众生的身体间隔，而连续获得人身。因修禅定的力量，获得与因相同的果报，即获得清净的人身。因修习智慧的力量，获得与因相同的果报，即以智慧受用三藏的法。那时，受用广大，获得人身，相貌端庄，不堕入其他众生的身体，珍贵的人身，能成办自他二利。那是将因的六度法作为道来修持，因此获得与因相同的果报，即化身。果化身也是从因产生的，因此虽然意不退转，但色身是血肉之躯，有为法会因缘而坏灭。
English
It is said that there is no doing between those two, they are not separate, they are not non-different. Thus it is said. At that time, the nature of mind is completely pure, it is merely designated as Buddha, but in ultimate terms, the activity of Buddha is itself, there is nothing separate. That is also said in the Hundred Thousand Verse Prajnaparamita: There is no Buddha in the Prajnaparamita, why is that? Because all dharmas are naturally pure. Thus it is said. The above is what is said from here. Now there are two vajras: the conditioned substance vajra and the unconditioned dharmata vajra. Among them, this above is the meaning of the general and specific characteristics of dharma, the reality of the nature of mind, the unconditioned dharmata vajra. There are two paths: the common path and the supreme path. The common path takes the cause as the path, which is the gradual cause characteristic vehicle; the supreme path takes the result as the path, which is the result secret mantra vehicle, which is sudden. Among them, the characteristic vehicle that takes the cause as the path, the similar cause, the path and the result are obtained by power. That is, the cause is giving alms and so on, by the power of giving alms, the result corresponding to that cause is obtained, that is, having wealth and enjoyment. By the power of keeping the precepts, the result corresponding to that cause is obtained, that is, obtaining a human body. By the power of cultivating patience, the result corresponding to that cause is obtained, that is, obtaining a good appearance. By the power of exerting diligence, the result corresponding to that cause is obtained, that is, without being interrupted by the bodies of other beings, one continuously obtains a human body. By the power of cultivating meditation, the result corresponding to that cause is obtained, that is, obtaining a pure human body. By the power of studying wisdom, the result corresponding to that cause is obtained, that is, enjoying the dharma of the Tripitaka with wisdom. At that time, great enjoyment, obtaining a human body, having a good appearance, not falling into the bodies of other beings, a precious human body, accomplishing the benefit of oneself and others. That is, by practicing the six perfections of cause as the path, one obtains the result corresponding to the cause, that is, the nirmanakaya. The result, the nirmanakaya, also arises from the cause, therefore, although the intention does not turn back, the form body is a gross body of flesh and blood, a conditioned phenomenon that will perish due to causes and conditions.
Chinese
哦。殊胜道是将果作为道，果金刚密乘的道，即生起次第和圆满次第。生起次第是与果相同的因，即与果俱生的道。这也是通过力量获得的。原因是从堆叠的元素，依靠的宫殿，以及带有日月莲花座垫的一个来观修，通过串习稳固的力量，结果也获得一个带有座垫的本尊宫殿。这是方便波罗蜜多。将语文字母和意手印进行收放，融化为光，观想为本尊身，结果是从本尊身中，能够展现寂静、增益、自在、猛厉等四种事业的百万俱胝化身。这是因为力量强大，所以是力量的波罗蜜多。现在通过金刚念诵，以光芒的收放来成办自他之义，结果是与果相同的因，未来为了他利，能够施予八万四千法门。这是愿波罗蜜多。本尊身也是，在显现而无自性的基础上进行增广，观修的结果是与果相同的因，本尊身生起次第稳固，支分粗大，以相好庄严，显现而无自性，清晰而不可捉摸，获得如水中月或空中彩虹一般的一个。这是智慧波罗蜜多。对此，《名称赞》中说：十度波罗蜜多之相，怙主是十自在，是安住于十地者。如是宣说。其果获得受用圆满报身，因为是从因产生的，所以本尊身虽然如空中彩虹般存在，但由于不是由组合而成的实物，因此不会因缘而坏灭，不会退转。对此，大圆满究竟定量中说：只要有心的动摇，就不是圆满次第，而是生起次第。如是宣说。殊胜道是将果作为道，金刚密乘之果，是将果法身本身作为道，因此，本来就没有任何人造作、没有经过任何改造的意义，心性实相，在同一时间通过上师的指示和口诀融入自相续，直至究竟。
English
Oṃ. The supreme path is to take the result as the path, the path of the resultant Secret Mantra Vehicle, which includes both the generation stage and the completion stage. The generation stage is the path that is the cause similar to the result, together with the result. This is attained through power. By meditating on the cause, the stacked elements, the dependent palace, and the seat with the sun, moon, and lotus, one attains as the result a deity's palace with a seat, through the power of strengthened imprints. This is the perfection of skillful means. By expanding and contracting the speech seed syllables and the mind hand gestures, dissolving them into light, and meditating on the deity's form, the result is that from the deity's form, one can manifest hundreds of millions of emanations of the four activities of pacifying, increasing, magnetizing, and wrathful. This is the perfection of power because of great strength. Now, by performing the vajra recitation, and by expanding and contracting the rays of light, one accomplishes the benefit of oneself and others. The result is that the cause is similar to the result, and in the future, for the benefit of others, one can bestow eighty-four thousand doors of Dharma. This is the perfection of aspiration. The deity's form is also expanded and meditated upon as appearing but without inherent existence. The result is that the cause is similar to the result, the deity's form in the generation stage is stable, the limbs are gross, adorned with marks and signs, appearing but without inherent existence, clear but without conceptualization, like a reflection of the moon in water or a rainbow in the sky. This is the perfection of wisdom. Regarding this, it is said in the *Namasamgiti*: "The nature of the ten perfections, the protector is the lord of the ten, who abides on the ten bhumis." Its result is the attainment of the enjoyment body, because it arises from the cause, so although the deity's form exists like a rainbow in the sky, it is not a composite substance, so it is not destroyed by conditions and does not revert. Regarding this, it is said in the *Great Perfection Quintessence of Definitive Meaning*: "As long as there is movement of the mind, it is not the completion stage, but the generation stage." The supreme path is to take the result as the path, the result of the Secret Mantra, the Vajra Vehicle, is to take the result, the Dharmakaya itself, as the path. Therefore, the meaning that has never been made or altered by anyone from the beginning, the reality of the nature of mind, is integrated into one's own mind-stream at the same time as the lama's instructions and oral teachings, until the ultimate.
Chinese
是导师啊！ 又是所有佛的密意汇集，将果转化为道，一时平等结合。 如是说。 又是此处将五道融入自相续，视上师为真佛，毫无吝惜地奉献财物、受用、身体和生命，积累资粮，是资粮道。 上师以表示和方法指示，融入自己的相续，是加行道。 意义明晰，无分别，乐，本体无别，在无别的时刻，对于分别或不分别的心的边际或词的边际，极其深奥细微之处也不存在的意义，见到是见道。 串习和熟悉那个意义，是修道。 意义显现，证悟三时不变，获得稳固，是究竟道。 又是意义，心的边际极其深奥细微之处也不存在的意义，法性的金刚，离勤作，不落于任何一方的中观，没有偏颇的正直之道啊！ 又是根本续《智慧秘密》中说： 远离三边是佛陀，离根中观正直道，不入于任何一方的道。 如是说。 又是修道的续《智慧秘密》中说： 无有分别一时入于道，又是因即是果，没有从外获得的。 如是说。 意义安住于法性，那才是意义的殊胜，又是大圆满古汝四法中说： 金刚萨埵虚空之体取为道，法性意义无言说，无有作为自然解脱，无有执着是成佛道，无可移动是道之胜，无有安住是佛陀刹。 如是说。 又是耳传珍宝光明中说： 不住于因，达到究竟，是大乘圆满之果。 如是说。 根本续《智慧秘密》中说： 自生秘密法身，思虑之时即是果。 如是说。 那么，以因的同类因，六波罗蜜多，或者以果的同类因，四波罗蜜多作为道，成为道之殊胜吗？ 如果这样问，那些法生起道，成为成办果的因，不是道之殊胜啊！ 又是薄伽梵