English
At that time, how does the appearance of other phenomena appear to those to be tamed when faced directly? In those emanations, teachings are given, and names such as those with elaboration are separately assigned, which is different from previous occasions. In reality, from the wisdom body that perfects all marks and examples, the appearance of the body arises without ceasing, and from the speech that is emptiness and equal to the sky, the ocean of sound arises, and from the mind of bliss and emptiness born together, all interdependent relationships are known. The three vajra yogas, without moving from the state of non-conceptualization, benefit sentient beings with inconceivable emanations, which is the wisdom of union. As it is said in the Five Stages, "By meditating on union, the conduct is also non-dual with it." Therefore, apart from the wisdom of union, there is no other conduct of knowledge and asceticism. However, in equipoise, the experience of co-emergent wisdom, bliss, and emptiness, in the state of post-attainment for the benefit of sentient beings, blesses all moving and unmoving phenomena, causing them to dissolve into the nature of the co-emergent one, becoming one taste. From this perspective, it is called knowledge and asceticism. Although this is merely a manifestation of wisdom, it appears in the mandala of manifestations that arise afterward, and by blessing the delusions of dualistic appearance with subtle dissolution, it is necessary to have the characteristic of functioning to blend into the realm of ultimate truth. Therefore, in equipoise, one does not cling to any dualistic appearances and elaborations such as existence and non-existence, being and non-being, permanence and annihilation, coming and going, birth and death, increase and decrease. In post-attainment, although there is only a slight appearance of subject and object, one does not cling to separate grasping due to the power of equipoise, which is the conduct of union. Furthermore, the wheel of the deity's body mandala and the experience of bliss and emptiness are inseparable, with the same essence, and the three doors of body, speech, and mind are not different. The body and speech are also manifestations of the one mind and wisdom, and there is no difference in the arising and dissolving of the two meditations of gathering and subsequent destruction in the clear light. There is no difference between the conduct of equipoise and post-attainment, and the learned and unlearned, that is, the hand of action.
Chinese
似乎在学习印度等后续贪欲的享乐，而且必须修行，有时禁止它而不学习，取舍的差别是没有的。八地以上没有平等和后续各自的体性。然而，这里平等和后续没有差别，是因为二者没有不同的修法，是没有利益大小的意思。这里对双运的智慧进行合修等七支具全的分类，总的来说非常好，而且非常符合事物的实情。但是，七支具全的分类，是导师佛智足的观点。五次第、行聚摄、灯明等圣派的根本经论中任何地方都没有讲述。许多藏地的圣派人士重复讲述七支具全的说法，炫耀说是圣派自己的法相术语，却不知道那个法相术语是从哪个经论中来的。此外，在行为的场合这里需要理解。有戏论、无戏论、极无戏论这三者，分为依靠仪轨的有戏论等三者，依靠时间的三者，依靠观想的三者，总共分为九种。没有明确名称的那些，大部分是依仪轨而说的。有些人认为，其他身体或者下门道，也就是特殊的贪欲道，和明妃禁行的行为是相同的，这是没有学习的愚蠢之语。因为特殊的贪欲道，是为了获得没有获得俱生乐的体验而修，以及为了使精液稳固而修。而且，在那第一个之中，也有将远处的行气收入中脉之门，中间的放入中脉，仅仅是使之消融，以及使粗猛火燃烧等。近处的原因是燃烧后续贪欲的细微猛火。在后者之中，也有为了使燃烧的猛火稳固，以及为了使明点的运行稳固而修等多种类型。但是，所有那些都不是明妃禁行的行为，而且对于已经稳固的智慧增益，也不是禁行所遍及的，对于行为也不是其他身体所遍及的缘故。同样，种姓行是成办安乐的方
English
It seems that one is learning the enjoyment of subsequent attachment to India and others, and it is necessary to practice. Sometimes it is forbidden and not learned, and there is no difference between acceptance and rejection. Beyond the eighth bhumi, there is no characteristic of equality and subsequence. However, here there is no difference between equality and subsequence, because there is no different practice for the two, which means there is no difference in benefit. Here, the classification of the wisdom of union with seven limbs, such as union, is generally very good and very much in line with the reality of things. However, this classification of seven limbs is the view of the teacher Buddha Wisdom Foot. The five stages, the Compendium of Practices, the Lamp Illuminating, etc., are not mentioned in any of the root scriptures and commentaries of the Holy School. Many Tibetan Holy School people repeat the explanation of the seven limbs, boasting that it is their own Dharma terminology, but they do not know from which scriptures that Dharma terminology comes from. Furthermore, it is necessary to understand here in the context of behavior. The three, with elaboration, without elaboration, and extremely without elaboration, are divided into three that depend on rituals, three that depend on time, and three that depend on meditation, for a total of nine. Those without clear names are mostly spoken of in terms of rituals. Some people think that other bodies or the lower gate path, that is, the special path of desire, and the behavior of the consort's asceticism are the same, which is the foolish talk of the unlearned. Because the special path of desire is practiced in order to obtain the experience of co-emergent bliss that has not been obtained, and to practice in order to stabilize the semen. Moreover, in that first one, there is also the collection of the far-reaching wind into the door of the central channel, the placing of the middle one into the central channel, the mere dissolving of it, and the burning of the coarse fierce fire, etc. The near cause is the burning of the subtle fierce fire of subsequent attachment. In the latter, there are also many types, such as practicing in order to stabilize the burning fierce fire, and practicing in order to stabilize the movement of the bindu. However, all those are not the behavior of the consort's asceticism, and for the increase of wisdom that has already been stabilized, it is not pervaded by asceticism, and for behavior it is not pervaded by other bodies. Similarly, lineage conduct is the means of accomplishing bliss.
Chinese
此外，仅仅将感官享乐作为道路，仅仅通过明妃的交合将贪欲作为道路，仅仅将恶劣的境遇作为道路，仅仅将烦恼作为突然的净化之法，以及仅仅将潜在的烦恼显现出来并加以净化等等，对于这些没有好好修习却自认为是智者的人们，出现了各种各样无法如实辨认明觉的冒牌上师。第六，与各种细微的意义相结合： “文字的意义和共同的意义，是究竟的秘密。” 这句话的意思是，与前面所说的三种秘密等意义相同。“各种乘的波罗蜜多，有生、住等轮回，以及时间的差别，应当在一个座垫上修习。” 这句话的意思是，与下面将要解释的意义相同。因此，这些词句在大多数版本中都有，但如果这是这部论典本身的文句，就会犯下颠倒所要表达的内容的过失，所以是从其他不同的论典中摘取过来的。这里所说的“住等”，是指上面所修习的处所、修行者、同伴和所修习的诀窍，似乎是在考虑进行四种计算，而时间是上面所说的四个要点中的一个。因为担心这些会变成重复的过失，所以加入了“为了正确理解这一点”。因为担心前面所说的修习各种乘等等的教导，以及后面为了修习而理解会产生疑惑，所以认为如果与各种乘等等结合起来解释会更好。因此，从“文字的意义”到“为了理解”这七句偈颂是前后颠倒的。在噶丹宗的古籍中引用时，没有前面所说的各种乘等等，只有将要解释的这一句偈颂，所以这是文句的原本。也就是说：“殊胜道次第第五者，波罗蜜多与诸乘，轮回生与一日夜，结合于一座垫上说。”也就是说，这五个道次第，也是般若波罗蜜多经的意趣，世尊布置狮子座，端正身体等等，以此显示身远离。然后世尊
English
Furthermore, merely taking sense pleasures as the path, merely taking desire as the path through the union of a vidyādhara, merely taking adverse circumstances as the path, merely taking afflictions as a sudden means of purification, and merely manifesting latent afflictions and purifying them, etc. For those who have not properly trained in these but consider themselves to be wise, various kinds of uncertain and false lamas have arisen who cannot properly recognize rigtül. Sixth, in conjunction with various subtle meanings: "The meaning of the letters and the general meaning are the ultimate secret." This means that it has the same meaning as the three secrets mentioned above. "Various vehicles, the pāramitās, saṃsāra such as birth and abiding, and the distinctions of time, should be meditated upon on a single seat." This means that it has the same meaning as what will be explained below. Therefore, these words appear in most copies, but if they are the text of this treatise itself, it would be a fault of reversing what is to be expressed, so it is merely taken from another different treatise. Here, "abiding, etc." refers to the place, practitioner, companion, and the instructions to be practiced that were meditated upon above. It seems to be considering doing four calculations, and time is one of the four key points mentioned above. Fearing that these would become repetitive faults, "in order to correctly understand this" was inserted. Because there was doubt that the previous teachings on meditating on various vehicles, etc., and the understanding for the sake of meditating later would be confusing, it was thought that it would be better to explain it in conjunction with various vehicles, etc. Therefore, these seven verses from "the meaning of the letters" to "for the sake of understanding" are reversed. When quoting from the old texts of Ganden Zok, the previous various vehicles, etc., do not appear, only this one verse to be explained appears, so this is the original text. That is to say: "The supreme path, the fifth stage itself, the pāramitās and various vehicles, saṃsāra, birth, and one day and night, are combined and explained on a single seat." That is to say, these five stages of the path are also the intent of the Prajñāpāramitā Sutra, the Blessed One arranged the lion throne, straightened his body, etc., thereby showing the isolation of the body. Then the Blessed One
Chinese
从如来逝者的双足脚底，涌现出六十六俱胝百千的光芒。如是等等宣说了金刚念诵。内部空性等等，以十八空性的广说宣说了心性寂静。色如幻化等等，宣说了幻身。色的自性是无自性，何者无自性，即是不可言说。如是等等宣说了光明。无二，不可作二，非各别，不异体，以此宣说了双运。此外，般若波罗蜜多经的直接宣说，与圆满次第的意义方面相似，虽然仅仅是如此宣说，但根本的密意是考虑到五次第而宣说的，因此，究竟的密意就是这个。般若波罗蜜多经是大乘经藏大多数的根本，无需多言，以此为代表，其他的经典也应理解。同样，各种宗派和宗义的修证也包含于此，对于修习声闻道的人们来说，虽然不会遮止世俗粗大的显现，并且对微尘有实执，但剩余的证悟无我的智慧，以生起次第和身寂静等不遮止显现粗细有色法为基础的行相，通过与此法相同的途径，声闻的修证也包含于此，修习此法，声闻的断证全部成为圆满的缘起。金刚念诵中包含了自宗的法，其道之主要为修习十二缘起，十二风息即是十二缘起的风息，因此，修习金刚念诵就能证悟十二缘起。声闻二部的所有清净宗义的修持都包含在声缘阿罗汉的证悟中。唯识宗的见解，对于显现为外境的一切事物，也知晓为心的变现，并且在心专注的次第中，在《金刚鬘》中说：‘成为心要的自命，三界之中无有他，幻化风的三界，如梦中梦境般显现。’如是知晓一切法皆以风心为根本，风也
English
From the two soles of the feet of the departed Tathagata, sixty-six kotis of hundreds of thousands of rays of light emerged. Thus and so forth, the Vajra recitation was taught. Internally, emptiness and so forth, with the extensive explanation of the eighteen emptinesses, the solitude of mind was taught. Form is like an illusion and so forth, the illusory body was taught. The nature of form is no nature; that which has no nature is inexpressible. Thus and so forth, luminosity was taught. Non-duality, not to be made into two, not separate, not different, by this, union was taught. Moreover, the direct teaching of the Prajnaparamita Sutra is similar in meaning to the completion stages, although it is only taught as such, the ultimate intention is to consider the five stages and teach them. Therefore, the ultimate intention is only this. The Prajnaparamita Sutra is the root of most of the Mahayana Sutras, needless to say, by this as an example, other Sutras should also be understood. Similarly, the experiences and realizations of various vehicles and philosophical tenets are also included in this. For those who practice the path of the Hearers, although they do not prevent the appearance of coarse conventional appearances and have attachment to atoms, the remaining wisdom of realizing selflessness, with the aspect of basing on the unceasing appearance of subtle and coarse form with the generation stage and body isolation, through the same path as this Dharma, the Hearers' practice is also included in this, practicing this, all the abandonment and realization of the Hearers becomes the condition for completion. In Vajra recitation, the vehicle of our own tradition is included, the main path of which is to practice the twelve links of dependent origination, and the twelve movements of wind are the winds of the twelve links of dependent origination. Therefore, by doing Vajra recitation, one will realize the twelve links of dependent origination. All the pure tenets of the two Hearer schools are included in the realization of the Hearer and Solitary Realizer Arhats. The view of Mind-Only, all the arrangements that appear as external objects, are also known as the transformations of the mind, and also in the order of mind-fixation, in the Vajra Garland it says: 'Becoming the essence, from one's own life, in the three realms there is no other, the three realms of illusory wind, appear like dreams within dreams.' Thus, all Dharmas are known to have wind and mind as their root, and wind also