Chinese
犹如幻影一般。所有一切诸佛之子和佛陀们所依止的，瑜伽自在者也应当依止。智慧火焰极其炽盛，能够焚烧所有魔众及其处所。对于身体的执着等等，通过年度的修持，能给予瑜伽士们平等安乐。如是说。诸佛菩萨一切都依止并修习，并且是智慧，能够摧毁四魔，如果专注于此，就能消除贪执等障碍，如果这些是真实的，那么，是感官错乱的幻觉吗？还是仅仅是道路征兆的显现？还是真实存在的实相？有智慧的人们应当抛弃偏见，好好地进行观察。即使具备了这些特征，如果认为仅仅是世俗的幻觉，那就太过分了。证悟胜义实相才有的，而幻觉所没有的利益是什么呢？应当这样提问。如果这也没有差别，那么，通过诸多努力证悟胜义有什么用呢？因此，从其他的续部中也说：心乃一大，以五之形貌显现。说的是五种智慧的自性。未经三世佛所造作，证悟与虚空无别。此乃唯一胜义谛，各自具有自性特征。说的是非造作，离戏论的虚空之特征，胜义谛，各自应由自己去证悟。又如是说：何处三界一切转变，人之主宰又于何处融入？如虚空中云的生起和消散一样，此法性成为轮回生起和消散的基础。由于不了解空色法性的自性，产生了中阴的错觉等等，以及四种状态的所有幻觉。从此入手，那些幻觉自然消退。嘿汝嘎续中也说：我生一切有情，我生三有，我遍一切，未见有情之异性。以及《摄略续》中也说：无量佛刹与无量功德，以及虚空等诸界，生住坏灭三
English
Like an illusion. All that is relied upon by all the sons of the Buddhas and the Buddhas, the yogi should also rely on. The flame of wisdom is extremely blazing, it can burn all the demons and their places. Attachment to the body, etc., through the practice of the year, can give equal happiness to the yogis. It is said. All the Buddhas and Bodhisattvas rely on and practice, and it is wisdom, which can destroy the four demons, and if you focus on this, you can eliminate the obstacles such as greed. If these are true, then, is it a hallucination of sensory confusion? Or is it just a manifestation of the signs of the road? Or is it the reality that really exists? Wise people should abandon prejudice and observe carefully. Even if it has these characteristics, it is too much to think that it is just a worldly illusion. What is the benefit of realizing the ultimate reality, but not the illusion? It should be asked like this. If there is no difference in this, then what is the use of realizing the ultimate truth through many efforts? Therefore, it is also said in other tantras: The mind is one great, and it appears in the form of five. It is said that it is the nature of the five wisdoms. Not made by the Buddhas of the three times, realization is inseparable from the sky. This is the only ultimate truth, each has its own characteristics. It is said that it is non-action, the characteristic of the emptiness of separation from play, the ultimate truth, and each should be realized by oneself. It is also said: Where do all the three realms transform, and where does the master of man merge again? Like the arising and disappearing of clouds in the sky, this Dharma nature becomes the basis for the arising and disappearing of samsara. Because of not understanding the nature of the emptiness Dharma nature, the illusion of Bardo and all the illusions of the four states are generated. Starting from this, those illusions naturally subside. Hevajra Tantra also says: I give birth to all sentient beings, I give birth to the three existences, I pervade everything, and I have not seen the opposite sex of sentient beings. And the Condensed Tantra also says: Immeasurable Buddha lands and immeasurable merits, as well as the realms such as the sky, the three of birth, dwelling and decay
Chinese
知晓吧，此有情世间，六道众生们，与诸佛、忿怒尊、天女们，以及具足慈悲之心的菩萨、具誓女等。所有这些都被三有顶礼，是胜者唯一安乐生之轮。如是说。此外，不变的安乐是事物的实相，获得它的方法是成佛之因的主要因素，因为是没有它就不会产生的方法。那不变的安乐也安住于三种慈悲的自性中：无有众生、法与所缘，此慈悲宣说为三种。等等，如金刚心释中所广说的那样。也就是，痛苦的根源是变易的安乐，它的对治是不变的慈悲。此外，大释中说：此处的贪著是在出生之时，变迁是在止息之时，这些平等进入是不变之时。如是说。此处所说的平等进入，是指在空性中摧毁。这样，从贪著变易的贪欲中，出生的有情得以成就，从出生有情中，脉、界、风等得以成就，从它的显现中，有情世间和各种苦乐得以产生。变迁使身语意三衰弱，因此会死亡。不变则能摧毁贪著和变迁这两者，因此轮回的生死得以穷尽，其方式就是这样。无有生死的实相，安乐显现，一切法自性离戏大安乐，并且在证悟无有对境的慈悲自性后，如实知晓。那本身以一切方式显现，因此也无余地知晓所有的一切。因此，任何宣说空性和慈悲无二无别之人，那衰损的一方将不会衰损。如是说。那么，声闻等没有获得不变，但生死如何穷尽呢？因为没有获得真正的不变，所以生死也没有完全穷尽，仅仅是因为三界的生死穷尽，而获得了微细的不变。那就像用水银熏蒸和嬉笑的结合稍微束缚时，界的差别。
English
Know that in this sentient world, all beings of the six realms, along with Buddhas, wrathful deities, goddesses, and Bodhisattvas with compassionate hearts, including those with vows. All of these are venerated by the three realms of existence, and are the wheel of the sole bliss-born victor. Thus it is said. Furthermore, immutable bliss is the reality of things, and the methods to attain it are the main cause of Buddhahood, because it is the method without which it will not arise. That immutable bliss also abides in the nature of the three kinds of compassion: without beings, Dharma, and object of focus, this compassion is explained as threefold. And so on, as explained extensively in the Vajra Heart Commentary. That is, the root of suffering is changing bliss, and its antidote is immutable compassion. Furthermore, in the Great Commentary it says: Here, attachment is at the time of birth, change is at the time of cessation, and entering into equality is at the time of immutability. Thus it is said. Here, entering into equality means destroying in emptiness. In this way, from the attachment to craving for change, the existence of birth is accomplished, and from the existence of birth, the channels, elements, winds, etc., are accomplished. From its appearance, the sentient world and various kinds of happiness and suffering arise. Change weakens body, speech, and mind, therefore one dies. Immutability destroys both attachment and change, therefore the cycle of birth and death in samsara is exhausted, and the way it is done is like that. The reality of no birth and death, bliss arises, all phenomena are naturally free from elaboration, great bliss, and after realizing the nature of compassion without an object of focus, one knows as it is. That itself appears in all ways, therefore one also knows all that is without remainder. Therefore, whoever speaks of emptiness and compassion as inseparable, that declining side will not decline. Thus it is said. Then, how is it that the Shravakas and others have not attained immutability, yet their birth and death are exhausted? Because they have not attained true immutability, birth and death are not completely exhausted either, but only because the birth and death of the three realms are exhausted, they have attained a subtle immutability. That is like when mercury is slightly bound by the combination of fumigation and laughter, the difference in the elements.
Chinese
就像吃了一些东西会暂时变成其他东西一样，通过明点不分离之道束缚，会变成阿罗汉、独觉等等。水银的状态也是，用猛火熔化，稍微停留一下，最终就像逃跑一样，稍微不会改变，但也不是完全不会改变。而用水银束缚所有金属，最终获得五种状态，变成巨大的精华。那五种状态是：烟雾和淅沥沥，青蛙伸展和颤抖与不颤抖，这是水银的五种状态。也就是说，水银在婴儿的状态变成烟雾，就像逃跑一样，这是用明点次第思维束缚的时候。在青年的状态，发出淅沥沥的声音，就像散开一样，这是生命能量运作的次第的时候。在青春的状态，就像跳动一样，这是安住于执持次第的时候。在老年的状态，就像颤抖一样，这是回忆次第的状态。在成熟的状态，就像不颤抖一样，这是禅定次第的状态。这个时候，通过接触蕴界，转变为智慧之身。因此，应该努力于不退转之道。现在是第五，指示道与果的界限。指示五道的界限，以及讲述揭示智慧苦行者的行为。第一，总的来说，对于这些，虽然有很多不同的观点，但应该这样承认自己的宗派。也就是，通过收摄次第，中脉道稍微清净，获得安住于心的自在，圆满十种光明征相。通过禅定次第，中脉道非常清净，了知一切法无戏论，光明景象广大增长。如果先前已经获得生起次第稳固的人，修持这两种道，会迅速达到究竟。如果这样达到究竟，就会到达加行道暖位的最初部分。因为通过收摄次第是大资粮道，通过禅定次第能够连接到加行道暖位。如果先前没有获得生起次第的稳固，那么这两种道也会通过长期的串习而达到究竟，那时会到达资
English
Just as eating something will temporarily transform into something else, by binding with the path of inseparable bindu, one will transform into Arhats, Pratyekabuddhas, and so on. The state of mercury is also such that if it is melted by fierce fire, it will stay for a short while, but eventually, like escaping, it will slightly not change, but it is not completely unchanging. Furthermore, binding all metals with mercury, in the end, after obtaining five states, it will transform into a great essence. These five states are: smoke and drizzling, frog stretching and trembling and not trembling, these are the five states of mercury. That is to say, mercury in the state of a child becomes smoke, like escaping, this is the time when bound by the order of bindu contemplation. In the state of youth, it makes a drizzling sound, like scattering, this is the time of the order of life energy operation. In the state of adolescence, like jumping, this is the time of dwelling in the order of holding. In the state of old age, like trembling, this is the state of the order of recollection. In the state of maturity, like not trembling, this is the state of the order of samadhi. At this time, by touching the aggregates and elements, it is transformed into the body of wisdom. Therefore, one should strive for the irreversible path. Now is the fifth, indicating the boundary between the path and the fruit. Indicating the boundaries of the five paths, and explaining the conduct of the ascetic who reveals wisdom. First, in general, although there are many different views on these, one should acknowledge one's own tradition in this way. That is, through the order of gathering, the central channel is slightly purified, and one gains freedom to abide in the mind, and perfects the ten signs of luminosity. Through the order of meditation, the central channel is extremely purified, all dharmas are known to be free from elaboration, and the appearance of luminosity greatly increases. If a person who has previously gained stability in the generation stage meditates on these two paths, they will quickly reach the ultimate. If one reaches the ultimate in this way, one will reach the initial part of the heat stage of the path of joining. Because through the order of gathering is the great accumulation path, and through the order of meditation one can connect to the heat stage of the path of joining. If one has not previously gained stability in the generation stage, then these two paths will also reach the ultimate through long-term habituation, at which time one will reach the accumulation
Chinese
仅仅是触及到广大的道位而已。然后，通过命勤的次第，十个脉轮融入中脉。在等持中，执著能取所取的分别念现行止息，稍微获得能力，乐空的体验清晰显现。无论生起次第是否先行，因为在那期间除了时间长短的差别外，果是相同的，所以必定会获得中等以下的暖相。在执著的支分上，命气束缚于中脉的明点，由业火燃起，融乐持续不断，空色也转变为智慧火的燃相，大大获得能力和功德，这是大暖相的阶段，在这个次第的最后，将与加行道的顶位相连接。从忆念的最初，就成就智慧的小身，空色引导圆满的安乐，上限与加行道顶位圆满相同。等持是忍位和胜法位，也就是在等持的第一地，老死止息；第二地，生止息；第三地，有止息，舍弃凡庸之身，成就道之身金刚；第四地，取止息；第五地，爱止息；第六地，受止息，舍弃凡庸之语，成就道之语金刚；第七地，触止息；第八地，六处止息；第九地，名色止息，舍弃凡庸之意，成就道之意金刚；第十地，识止息；第十一地，行止息；第十二地，无明止息，舍弃凡庸的第四位生起次第，成就道之智慧金刚。也就是说，在那些次第中依次成就四金刚，这也是积累圆满那些的因缘资粮的意思。舍弃凡庸的身语意和生起次第，以及十二支止息，也是因为那些的因风融入等，使那些能够止息。等持的最后刹那是见道，所以在那个时候，那些全部同时真实止息，舍弃种子。虽然与那些同时获得四金刚，但是那些的作用变化，是从见道的刹那刚过之后出现的。