English
Searching everywhere and discriminating are not analytical thoughts, but the meaning of observing one's own nature with non-conceptualization. For details, please search in the Sutra of Explaining the Thought. The eighth introduction is complete. The third is the introduction of conduct: all the conduct of the three vehicles should be practiced without error as the Buddha said, and the three vows must be integrated into one seat without contradiction and practiced. The fourth is the introduction of the fruit: as it is said in the Lankavatara Sutra: "Dwelling in mind-only, one does not discriminate external objects. Dwelling in the correct object, one is liberated from mind-only. After being liberated from mind-only, one is liberated from the absence of appearance. When a yogi dwells in the absence of appearance, he does not see the Great Vehicle." It also says: "Mind-only and absence of appearance, and other grounds are the Buddha-ground. These are what the Buddhas have said, are saying, and will say." It also says that the recognition of them is: "The seven grounds are mind, the eighth is absence of appearance. Other grounds and the Buddha-ground, those are its nature." It is said that this order of similarity also occurs from the stage of ordinary beings, but in reality, below the seventh ground, there is a slight phenomenon of clinging to mind in the post-attainment, and in the eighth ground, although all the conceptualizations with clinging are purified into the sphere of reality, there is still a slight part of clinging to the Madhyamaka of absence of appearance, and in the ninth and tenth grounds, that is also completely purified, and the characteristics of the Dharmata Other-empty Tathagatagarbha, and all aspects and meanings become manifest. Because the roots of the words "other" and "supreme" are the same, it is better to translate "other ground" as "supreme ground." The way of achieving the result is also said: "Just as when water becomes clear from turbidity, the clarity is not produced from the turbidity, but the turbidity of the water has left the water. Similarly, the purification of one's own mind is the same principle." The liberation fruit of the path of union and subsequent attainment is, as it is said in the Uttaratantra: "Like ponds, etc., the purification of sudden afflictions such as greed, etc., in short, is the fruit of non-conceptual wisdom. The Buddha-body with all the supreme aspects is definitely obtained, that is the fruit of subsequent wisdom." So it is said.
Chinese
因此，断证圆满的解脱是等持，证悟圆满的正等觉身是后得智慧的果实，这样宣说了。而且，这主要不是生起次第的果，仅仅是断灭的果。获得这些果的时间，最好是今生，中等是中阴，最差是经过转世，即使非常迟缓，从七世之后，也必定能够结合于无上果位。这是第9个引导诀窍。根本的第二部分是讲述甚深因果之法，即详细区分黑白业果，以及三律仪的重要学处，安住于这些舍取学处的利益，不安住的过患，以及在相续中生起正道的智慧的因缘利益的分类，以及修道后成就果位的方式，道地的次第，以及果位的身、智、事业等分类，清晰地解释并使之确信。这些的精髓是必须防护烦恼以及由其引发的业。生起信心等善心，修行由其引发的道。通过直接和间接的方式，断除对他人造成损害，成办利益，像保护生命一样守护誓言，必须确定为道的根本。如《无垢光经》中也说：“无论何者以慈爱之心对待众生，恒常精进于利他善行，对于殊胜的弟子们来说，这些道来自于殊胜上师的恩德。”这是第10个引导诀窍。根本的第三部分是思维加持传承的伟大之处，讲述历代上师的传记，并说这些是来自于他们的传承，从而对法和根本传承的上师们生起更大的敬信。根本的第四部分是劝诫对非法器保密，对具器者传扬，如以四印封印等，在瑜伽不衰退且增长的支分中宣说的那样，这里也应当采纳。后面这两个不需要确定的数量。这段话被称为与甚深道金刚瑜伽相关的共同引导诀窍，外引导。法主。
English
Therefore, the complete liberation of abandonment is meditative equipoise, and the perfect Sambhogakaya of realization is said to be the result of subsequent wisdom. Moreover, this is mainly not the result of the generation stage, but merely the result of cessation. The time to obtain these fruits is best in this life, intermediate in the bardo, and worst through rebirth. Even if it is very slow, after seven lifetimes, one will surely be able to unite with the supreme state. This is the 9th instruction. The second part of the root is to explain the profound Dharma of cause and effect, that is, to distinguish in detail the differences between black and white karma, and the important precepts of the three vows, the benefits of abiding in these precepts of abandonment and adoption, the faults of not abiding, and the causes, conditions, and benefits of the classification of wisdom that arises in the continuum of the right path, and the way in which the fruit is achieved by cultivating the path, the order of the stages and paths, and the classification of the body, wisdom, and activities of the fruit, etc., are clearly explained and made certain. The essence of these is that one must protect against afflictions and the karma caused by them. Generate virtuous minds such as faith, and practice the paths caused by them. Through direct and indirect means, abandon harming others, accomplish benefits, and protect vows like protecting life, which must be determined as the root of the path. As it is also said in the Vimalaprabha Tantra: "Whoever treats sentient beings with love, constantly strives for the benefit of others, and for the excellent disciples, these paths come from the grace of the excellent guru." This is the 10th instruction. The third part of the root is to contemplate the greatness of the blessing lineage, to tell the biographies of the past gurus, and to say that these are from their lineage, so as to generate greater devotion to the Dharma and the root lineage gurus. The fourth part of the root is to advise to keep secret from those who are not vessels and to spread to those who are vessels, such as sealing with the four seals, as it is said in the part of the limbs where yoga does not decline and increases, it should also be adopted here. These last two do not need a definite number. This passage is called the common introductory instruction related to the profound path Vajra Yoga, the outer introduction. Dharma Lord.
Chinese
也是成为证悟的方法。彻底断绝错乱的部分，唯有佛陀的智慧才能做到。在所有道位阶段，都是混合修持的。暂时这些是简要的指示。这是从不共的口诀开始的第一个介绍部分。现在稍微详细地讲述这些意义。依靠甚深的作为束缚，如果依靠身体的方面，那么风心就会尽可能地安住在中脉中。如果像依靠心的方面那样，心性稍微安住在心性自身的光明空乐的自性中，那么自性就会尽可能地清晰显现。例如，从一条浑浊的水流湍急地流淌，取到一个好的容器中，稍微静置不动，那么浑浊就会逐渐澄清，水的颜色就会尽可能地显现出来。因此，脉、风、明点、心识的精华自性会显现为空色。脉、风、明点、心识的法，被地界所包含的那些自性精华法性，会以烟雾和火焰的征兆显现在瑜伽士的意念中。同样，水界的精华显现为海市蜃楼和月亮，火界的精华显现为天空景象和太阳，风界的精华显现为火和罗睺星，空界和智慧，或者空性和安乐的精华显现为闪电和明点。这里所说的精华，就是那些法自身的自性，或者自性，或者法性。那也是光明空乐味一如的智慧，但是在此处，由于显现为瑜伽士的光明景象，所以从它的反面来说，就称为自性法性光明的智慧。此外，还可以这样说，修行者显现烟雾和罗睺星的景象，那是心性自性光明如来藏，实际上是安住于诸佛总集的体性中，但是顺应世俗显现而从反面区分，就各自施加名称。在此处，如来不空成就佛等清净风界的本尊众会显现，是具有二种清净的本尊们加持。安住在基础上的那些佛陀，以前是被厚厚的障碍所遮蔽的
English
It also becomes a method for realization. Only the wisdom of the Buddha can completely eliminate the deluded parts. In all stages of the path, it is practiced in a mixed way. For the time being, these are brief instructions. This is the first part of the introduction that begins with the uncommon oral instructions. Now, let's talk about these meanings in a little more detail. Relying on the profound action as a bond, if relying on the aspect of the body, then the wind-mind will abide in the central channel as much as possible. If it is like relying on the aspect of the mind, the nature of the mind abides slightly in the clear, empty, and blissful nature of the mind itself, then the nature of itself will appear as clearly as possible. For example, from a turbid stream of water flowing rapidly, take it into a good container and leave it still for a while, then the turbidity will gradually clear, and the color of the water will appear as much as possible. Therefore, the essence of the veins, winds, bindus, and minds will appear as empty forms. The nature of the veins, winds, bindus, and minds, the nature of the essence of the Dharma, which is contained by the earth element, will appear as signs of smoke and fire in the yogi's mind. Similarly, the essence of the water element appears as mirages and the moon, the essence of the fire element appears as the sky and the sun, the essence of the wind element appears as fire and Rahu, the essence of space and wisdom, or emptiness and bliss, appears as lightning and bindus. Here, the essence is the self-nature of those dharmas themselves, or the nature, or the dharmata. That is also the wisdom of clear, empty, blissful, and of one taste, but here, because it appears as a clear vision to the yogi, it is called the wisdom of clear nature and dharmata from its opposite side. Furthermore, it can be said that the practitioner sees the signs of smoke and Rahu, which is the nature of the mind, the clear light, the Tathagatagarbha, which actually abides in the nature of the collection of all Buddhas, but in accordance with the conventional appearance, it is distinguished from the opposite side, and each name is applied. Here, the Tathagata Amoghasiddhi and other pure wind element deities will appear, and they are blessed by the deities with two kinds of purity. Those Buddhas who abide on the ground were previously obscured by thick veils.
Chinese
因为没有见到，现在因为遮蔽稍微减薄，所以见到那些佛的智慧的一部分。这又是上师们的教言中说，像烟雾一样的一个，内部也有六界的区分，黄色的烟是地界，白色的是水界，红色的是火界，黑色的是风界，蓝绿色是虚空智慧。从风界本身分出的五小生起的自性，烟雾等十相的次第，所有瑜伽士都会出现，而且大多数情况下顺序也不会错乱。虽然最初见到烟雾，但并不确定修行者属于哪种业的部族，而其内部则根据情况确定不同的部族。如果见到黄色的烟，那么修行者就是毗卢遮那佛的部族，此生会圆满禅定的支分，或者去世后会前往佛陀毗卢遮那佛的清净刹土。同样，白色的光是无量光佛，红色的是宝生佛，黑色的是不空成就佛，绿色的是不动佛，蓝色的是金刚萨埵，也依次对应。确定不同部族的意义是，伊提巴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是心性，是所有佛的自性，所以在修道时，所有佛的加持融入是相同的，但最初消除污垢的方式是，首先开始消除色蕴的污垢的是毗卢遮那佛，首先开始清净意识的污垢的是无量光佛的部族等等，其他的也以此类推。还有，烟雾等对应父佛，火焰等对应母佛，也对应十力母。这些究竟上没有区别，但在世俗上分别对应，这种对应是数量相同，还是仅仅是法相同呢？不是这样的，十方如来父母和十力母等是真实存在的，这是对真实存在的进行指认。那样见到是真实的，但修习后面的道也不会没有意义，例如，模糊不清的人看到的山是真实的山，但之后消除模糊再看时，和之前相比会有非常大的差别。同样，显现为烟雾是成所作智的自显现。如幻是平等性智，空显现是妙观察智，灯火是法界智，明点
English
Because they have not been seen, now because the obscurations have thinned slightly, a small part of the wisdom of those Buddhas is seen. Furthermore, the previous lamas have said that even a single thing like smoke has six elements internally: yellow smoke is the earth element, white is the water element, red is the fire element, black is the wind element, and blue-green is space-wisdom. The five minor elements that arise from the wind element itself are the self-nature. The sequence of the ten signs, such as smoke, appears to all yogis, and in most cases, the order is not confused. Although smoke is seen at first, it is not certain which karma family the practitioner belongs to, but within that, the family is determined according to the situation. If yellow smoke is seen, then the practitioner is of the Vairochana family, and in this life, the limbs of samadhi will be perfected, or after death, they will go to the pure land of Buddha Vairochana. Similarly, white light is Amitabha, red is Ratnasambhava, black is Amoghasiddhi, green is Akshobhya, and blue is Vajrasattva, which are also applied in sequence. The meaning of determining each family is that Ithiba (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning) is the nature of mind, which is the self-nature of all Buddhas, so when practicing the path, the blessings of all Buddhas enter equally, but the way to eliminate defilements at first is that Vairochana first starts to purify the defilements of the form aggregate, and Amitabha's family first starts to purify the defilements of consciousness, and so on for others. Also, smoke and so on correspond to the father deities, flames and so on correspond to the mother deities, and also correspond to the ten powers. Although these are not different in ultimate truth, they are applied separately in conventional truth. Is this correspondence just the same number or just the same dharma? It is not like that. The ten Tathagata fathers and mothers and the ten powers and so on are real, and this is identifying what is real. Seeing it that way is real, but practicing the later paths is not meaningless. For example, the mountain seen by a blurred person is a real mountain, but when the blur is removed and looked at later, there is a very big difference compared to before. Similarly, appearing as smoke is the self-appearance of the wisdom of accomplishing activities. Illusion is the wisdom of equality, empty appearance is the wisdom of discernment, the flame is the wisdom of the dharmadhatu, the bindu