Chinese
之道。于此，孩童入门之灌顶虽非金刚瑜伽之真实的成熟因，然乃间接之成熟因。以其为生起六支分之特殊证悟，及滋养四身之种子，最初之缘起安立，仅为长远之因故。经由间接，彼灌顶及彼灌顶之义亦为金刚瑜伽。上方之四种世间灌顶，则转为六支分之成熟因。彼等灌顶亦转为灌顶义与智慧之方式是，首先于摄念最初之善时，乃以功用而缘空性，微小融乐之三摩地乃瓶灌顶之义。于持命之间，善时以所缘而断除气，以世俗拙火燃故，融乐转为中等之分乃秘密灌顶之道。最终，仅住于善之随念支分之时，乃事业与智慧手印之瑜伽，融乐转为广大部分乃世间第三智慧。于三摩地之时，虽得少分明点不坏，然有部分安住于融乐，事业与智慧手印之乐为何，彼乃世间第四灌顶之智慧也。于六支分一切中，修习具足一切种殊胜之空色大印乃道之精髓。彼即是智慧母之殊胜故，乃超离世间之智慧耶舍之道。前五支分之时，虽未成就真实之不变乐刹那，然自何者见空色起，即有不变乐刹那之分。于六次第中，摄念有微小分，禅定有小分，持命有中等分，执持有大分，随念有极多分，如是说。于三摩地，自第一刹那圆满起至二万一千六百圆满之间，何者为明点不坏之乐，彼即是胜义谛之第四灌顶。空色有胜劣之差别，不变之乐有圆满未圆满等之差别，乃瑜伽士之心如是显现之方式，而非境
English
The path of. In this regard, although the empowerments for children's entry are not the actual maturing cause of Vajra Yoga, they are the indirect maturing cause. Because it is the initial dependent arising arrangement for generating the special realization of the six branches and nourishing the seeds of the four bodies, it is only a long-term cause. Indirectly, that empowerment and the meaning of that empowerment are also Vajra Yoga. The four higher worldly empowerments become the maturing cause of the six branches. The way those empowerments also transform into empowerment meaning and wisdom is that, first, in the initial virtuous state of recollection, one strives with effort for emptiness, and the samadhi of small melting bliss is the meaning of the vase empowerment. In the meantime of holding life, in the virtuous state, one eliminates the breath with an object of focus, and because the conventional fierce fire blazes, the part where melting bliss turns into medium is the path of secret empowerment. Finally, when one abides only in the branch of virtuous recollection, it is the yoga of action and wisdom mudra, and the part where melting bliss turns into great is the third wisdom of the world. At the time of samadhi, although one obtains a small part of the indestructible bindu, some remain in melting bliss, and whatever is the bliss of action and wisdom mudra, that is the wisdom of the fourth worldly empowerment. In all six branches, meditating on the empty form great mudra that possesses all kinds of excellence is the essence of the path. Because that itself is the excellence of the wisdom mother, it is the path of wisdom and jnana that transcends the world. In the time of the first five branches, although the actual moment of unchanging bliss is not accomplished, from the point of seeing the empty form onwards, there is a part of the moment of unchanging bliss. In the six stages, recollection has a minute part, meditation has a small part, life force has a medium part, retention has a large part, and recollection has an extremely large part, so it is said. In samadhi, from the completion of the first moment to the completion of twenty-one thousand six hundred, whatever is the bliss of the indestructible bindu, that is called the fourth empowerment of ultimate truth. The distinction between superior and inferior in empty form, and the distinction between complete and incomplete in unchanging bliss, etc., are the ways in which the yogi's mind appears, not the object.
Chinese
由于空色和安乐的层面是普遍的法界，因此没有那样的区别。在第一支五次第的阶段中，实际上空色和大乐的本体是一，然而瑜伽士的心识中，这两者显现为不同。在三摩地的状态中，通过二万一千的次第，二取分别逐渐耗尽。第五，这个金刚瑜伽也被称为现观道，如续部之王所说：诸天之所缘，分为现观与随念二者。现观者，即以彼之结合，如虚空之星辰，众多圆满受用身。若无现观，随念如死尸，以非彼之物，如何能测度？彼乃观待画像等，未成熟心之瑜伽士所修之义。如是说。吉祥无垢光中说：众多圆满受用身，是指以血肉等眼所能见之物，与三有和三时之梦或幻觉相同。如是说。因此，生起次第等分别念的修习所产生的本尊身，以及文字、明点、脉、气等的颜色和形状的形态，以及分别念之因的空性和慈悲等修习的一切，都是随念瑜伽。然而，不作分别念而具有空色大手印之明亮显现的这个，被称为现观道。总而言之，所有圆满次第都包含在现观道中。此外，依赖于五眼的现观会变成四种，稍后会简要说明。第六，这个双运也被称为自生真实义之本尊，因为所作意之本尊身不是自生的缘故。因此，安乐和空色双运的这个，也被称为真实义之本尊，如是说：此乃自生薄伽梵，唯一最胜之本尊。如是幻化网、胜乐等中多有宣说。同样，吉祥秘密成就法中也说：自之觉性本尊物，大手印。
English
Since the aspects of emptiness-form and bliss are the all-pervasive dharmadhatu, there is no such distinction. Even during the stage of the first five limbs, in reality, emptiness-form and great bliss are of one essence, but in the mind of the yogi, these two appear as different. In the state of samadhi, through the sequence of twenty-one thousand, dualistic appearances gradually diminish. Fifth, this Vajra Yoga is also called the Path of Direct Perception, as it says in the King of Tantras: Whatever is the object of deities, it becomes twofold: direct perception and subsequent inference. Direct perception is the enjoyment of many Sambhogakaya bodies like stars in the sky through the union with that. If there is no direct perception, inference is like a dead body; what can be inferred by something that is not it? That is to be looked at in paintings, etc., the meaning to be meditated upon by yogis with immature minds. And in the Glorious Stainless Light it says: 'Many Sambhogakaya bodies' means that which can be perceived by eyes of flesh, etc., like dreams or illusions of the three realms and three times. It is said that all the deity bodies arising from the practice of generation stage etc., the colors and shapes of letters, bindus, channels, winds, etc., and the practice of emptiness, compassion, etc., which are the cause of conceptual thought, are all subsequent yoga. However, this clear appearance of emptiness-form Mahamudra, without conceptual thought, is called the Path of Direct Perception. In short, all the completion stages are included in the Path of Direct Perception. Furthermore, direct perception based on the five eyes becomes four types, which will be briefly explained below. Sixth, this union is also called the Self-Arisen Ultimate Deity, because the deity body that is conceived is not self-arisen. Therefore, this union of great bliss and emptiness-form is also called the Ultimate Deity, as it is said: This is the self-arisen Bhagavan, the only supreme deity. It is taught in many places such as the Mayajala and Chakrasamvara. Similarly, in the Glorious Secret Accomplishment it also says: The deity substance of one's own awareness, the Great Mudra.
English
It is very good! It is said so. The word "Lha Re Ji Ge" (Tibetan, equivalent to Deva in Sanskrit, meaning "god") is "Do Di Ja" (Tibetan), which means supreme or unsurpassed. The Sanskrit for Supreme Mudra is "Di Ja Mudra" (Tibetan, Devanagari: दिव्यमुद्रा, Roman transliteration: divyamudrā, meaning "divine seal"). It is also said in "In Praise of the Vajra Mind": Sentient beings have various interests, In the various realms of the gods, Precious mind is liberation, No other god can be accomplished. It is said so. It is also said in "The Glorious Condensed Truth": Thus, without making any distinctions, The accomplishment of divine substances will arise. It is said so. Arya Deva also quoted the teachings from the Guhyasamaja Tantra to purify the obscurations of the mind: Whether one has not entered the mandala or has entered, Even if one is complete with all obscurations, By associating with one's own supreme deity, Even if one has little merit, it will be accomplished. It is said so. This means that if one abides in the yoga of the ultimate truth deity, one does not need to enter the mandala of form, nor practice the methods of relative truth, nor accumulate the merit of purifying the continuum through other paths, and one can still accomplish the desired siddhi. This is a meaning that comes along the way. Seventh, this yoga is praised as the ultimate of the path and the fruit in the tantras of the glorious Great Vajradhara, as the Mahamudra. It is said in the King of Tantras: The mudra follows the illusion, like the image in the mind, the sky, and the mirror. It illuminates the three realms and is like immaculate lightning, not scattering many rays. There is no difference between the outer and the body, separated from the object and the aspects, only the appearance abides in the sky. The mind embraces the self of the minds, the form of many beings, that is the only one. It is said so. The mind is born with afflictions, abandoning this karma mudra and the wisdom mudra of discernment. For the sake of perfect and complete enlightenment, the supreme mother born of the Victorious One, has no obscuration of the supreme mudra. Without transformation and equal to space, destroying darkness, pervading all, the constant abode to be traversed by yogis. The radiance of wisdom steals the stains of existence, one should meditate on the awareness that follows the wheel of time. It is said so. The yoga of emptiness and form Mahamudra is the hand that gives rise to all Buddhas.
Chinese
རྒྱ་མཆོག་即是大手印。从无垢之光中，超越微尘之法性。具有微细之自性，具足一切之殊胜，我顶礼大手印。如是说。因此，具有大手印之名称者，在生起次第和手印等中也有，但实际上这仅是象征着胜义大手印的表示而已。仅是修习显密共同之空性，就安立大手印之名声，在此地非常盛行，印度的一些论师也有如此宣说的可能，但在安立密咒道不共之大手印等四种手印之时，说有与显宗共同之道，具有大手印之名称，即使有少许根据，但因为是偏离了当下的谈论，所以做如此的分别是不明智的行径。如是，在安立圆满次第的此时，虽然对于大手印的认识，有稍微不同的部分，但主要是赞叹空色大手印之瑜伽。第八，此金刚瑜伽也被称为内在之明，如续部之王所说：明者，即是内在之明，亦是无有变异，于此世间，诸能仁善说之。如是宣说，并且在其注释中也说，明者，即是无分别之内在明，是具足一切相之空性。此外，无有变异亦是明，是无有对境，无有漏失之自性。明是因与果之自性，因与果融合为一，如光与燃烧融合为一。如是宣说，从空色和不变之安乐各自的侧面，也说是自明，主要则是宣说了二者结合之体性。第九，此金刚瑜伽是究竟之中观大瑜伽，具有有相之空性和无相之悲心，以及不变之安乐结合之体性，在基地、道、果三个阶段中，都是中观之究竟。
English
The supreme expanse is Mahamudra. From the stainless light, it transcends the nature of the finest particles. Possessing the nature of subtlety, endowed with all perfections, I prostrate to Mahamudra. Thus it is said. Therefore, while the name Mahamudra exists in the generation stage and hand mudras, it is merely a symbol representing the definitive Mahamudra. The mere practice of emptiness common to Sutra and Tantra is widely known in this region as being labeled Mahamudra, and some Indian teachers may have also taught this. However, when establishing the four Mudras, including the uncommon Mahamudra of the Mantra path, it is said that there is a path common to Sutra, which has the term Mahamudra. Even if there is some basis for this, it deviates from the current topic, and therefore, making such distinctions is unwise. Thus, even in this context of establishing the completion stage, although there may be slightly different aspects in the recognition of Mahamudra, the main emphasis is on praising the yoga of emptiness and form Mahamudra. Eighth, this Vajra Yoga is also called inner awareness, as stated in the King of Tantras: "Awareness is inner awareness, unchanging; in this world, it is well spoken by the Thubpas (Buddhas)." As stated, and in its commentary, it is also said, "Awareness is non-conceptual inner awareness, the emptiness that possesses all aspects. Furthermore, unchanging is also awareness, the nature of being without object and without leakage. Awareness is the nature of cause and effect, where cause and effect become one, like light and burning becoming one." Thus it is said, and from the perspective of emptiness-form and unchanging bliss, each is also spoken of as self-awareness, but mainly it is shown to be the nature of union. Ninth, this Vajra Yoga is the ultimate Great Madhyamaka Yoga, possessing the nature of combining emptiness with object, compassion without object, and unchanging bliss. It is the ultimate Madhyamaka in all three stages of ground, path, and fruition.