Chinese
获得三种显现，即心寂中获得显现的地的究竟，获得此果位，与显宗的获得十地相等，是安住于此等同之境。在获得究竟地的同时，必定获得幻身次第之身，因此幻身不必另行说明。现证菩提，即善得光明次第，据说如同十地殊胜之补处大灌顶。关于“清净之境”，恰·译师将其翻译为“从清净之境中证得”，将“清净”翻译为“清净”是很好的，但将“行”翻译为“证得”，并解释为仅仅是烦恼清净之义则不妥，因为之前已经反复讲过，是重复。因此，获得意义之光明后，根本之身不再行于不清净之刹土，而是趋近于清净刹土之境，从佛之清净刹土中，不再因业和烦恼之力的作用而退回三界之境，也不再受生，而且双运之身没有死亡，因此无疑此生即可成为圆满正等觉之遍知佛陀。其中“最初之业”等，若认为仅仅是宣说生起次第，则没有理由，因为此处是着重宣讲圆满次第之时，应理解为在心寂之智慧未生起之前，是相对于圆满次第的最初之业。幻身次第之入门和光明次第之开端，虽然明示与九地左右相合，但这些也不是密咒道之真实获得地的方式。这些波罗蜜多乘之地和密咒之三种境地，也不是直接在功德上相等之义，而是如前所说，密咒之道没有困难且迅速成就菩提，此处是说明如何接近之理，例如，从金刚念诵之觉受以下，莫说利根者，即使是具足密咒之福分之钝根者，若精进努力，也必定在一生中成就，即使现在是凡夫，也变得非常接近获得佛果，如同波罗蜜多乘之八地菩萨。心寂究竟是
English
Having attained the three appearances, that is, the ultimate attainment of the ground of appearance within mind isolation, attaining this result is equivalent to attaining the tenth bhumi of the Sutra system, and is to abide in this equivalent state. At the same time as attaining the ultimate ground, one will certainly attain the illusory body stage, so the illusory body need not be explained separately. Manifestly enlightened, that is, having well attained the stage of clear light, it is said to be like the great empowerment of the regent of the ten extraordinary bhumis. Regarding the "pure realm," Chag Lotsawa translated it as "realized from the pure realm," translating "pure" as "pure" is good, but translating "going" as "realized" and explaining it as merely the meaning of purified afflictions is not appropriate, because it has been repeatedly said before, it is repetitive. Therefore, after obtaining the clear light of meaning, the fundamental body no longer goes to impure realms, but approaches the state of pure realms, and from the pure realm of the Buddha, it will no longer retreat to the realm of the three realms due to the power of karma and afflictions, nor will it take rebirth, and the united body has no death, so there is no doubt that in this life one can become the omniscient Buddha of complete and perfect enlightenment. Among them, regarding "the first action," if one thinks that it is only explaining the generation stage, there is no reason, because this is the time to focus on explaining the completion stage, one should understand that before the wisdom of mind isolation arises, it is the first action relative to the completion stage. Although it is clearly indicated that the entry of the illusory body stage and the beginning of the clear light stage are combined with the ninth bhumi or so, these are not the real ways to attain the ground of the mantra path. These Paramita Vehicle grounds and the three states of mantra are not directly equal in merit, but as said before, the mantra path has no difficulties and quickly achieves enlightenment, here it is explained how to approach, for example, from the experience of Vajra recitation and below, not to mention the sharp-witted, even the dull-witted who have the fortune of mantra, if they diligently strive, they will surely achieve in one lifetime, even if they are ordinary people now, they become very close to attaining Buddhahood, like the eighth bhumi Bodhisattva of the Paramita Vehicle. The ultimate of mind isolation is
Chinese
正如经部的十地刚刚获得，与佛地相近一样。光明的次第达到究竟，就说是与殊胜的十地相似。因此，接近或不接近菩提，不能以时间长短来衡量。因为密咒的所化是根器锐利者，即使是初学者，获得佛果也不会被一生所隔断。例如，安住于经部第八地，却需要一个无数劫才能获得佛果。在那样的阶段，也不是说能同时获得这个那个功德。这里说，获得意义的光明究竟时，即使获得了双运，也只是像说有百十种功德一样。而经部道则说，第八地有相当于三千大千世界微尘数的功德。因为有意的身体遍布一切刹土等无边功德。因此，在远近相等的意义中，最初事业的结合达到究竟时，从最初没有进入密咒道的时候起，到获得圆满佛果之间，需要的时间的三分之二已经过去，剩下三分之一。例如，两个无数劫已经圆满，剩下最后一个，就像知道接近佛地一样，与进入此道获得第一个呼吸相似。同样，当显现获得的地的究竟时，现在将迅速获得佛果，这样鼓励说。例如，就像经部的十地刚刚获得，到圆满佛果之间只有一个地的次第一样。获得光明时，会看到非常迅速地接近佛地。例如，就像安住于灌顶获得的地上，或者按照世俗的说法，就像一生就能成就的菩萨一样，佛的果位已经掌握在手中一样。然而，这里仍然有一个秘密和隐藏的关键点。这里，圆满佛果的替代是学习的双运。道的的三分之二和地的次第，以及无间断进入的方式等，都需要计算到获得双运的次第之间。在获得双运之前，通常需要经历十地或十三地等，但这是不可思议的。
English
Just as the ten bhumis of the sutra system are newly attained and are similar in proximity to the Buddha-bhumi. When the stages of luminosity are completed, it is said to be similar to the special ten bhumis. Therefore, nearness or un-nearness to Bodhi should not be measured by the length of time. Because the disciples of mantra are sharp-witted, even if they are beginners, there is no interruption of a lifetime to attain Buddhahood. For example, it is exemplified by the fact that even though one abides in the eighth bhumi of the sutra system, it is said that one needs to take countless kalpas to attain Buddhahood. In that stage, it is not that one can simultaneously obtain this and that quality. Here it is said that even if one attains union at the end of attaining the luminosity of meaning, it is like saying that there are hundreds of tens of qualities. But the sutra path says that the eighth bhumi has qualities equal to the number of dust particles of three thousand great thousands of worlds. Because there are endless qualities such as the body of mind pervading all realms. Therefore, in the meaning of equal distance, when the union of the first action is completed, from the time when one has not entered the mantra path, until one attains perfect Buddhahood, two-thirds of the time required has passed, and one-third remains. For example, two countless kalpas have been completed, and the last one remains, just like knowing that one is close to the Buddha-bhumi, it is similar to entering this path and obtaining the first breath. Similarly, when the ultimate attainment of the bhumi of appearance is attained, now one will quickly attain Buddhahood, thus encouraging. For example, just like the ten bhumis of the sutra system are newly attained, there is only one bhumi stage between them and perfect Buddhahood. When luminosity is attained, it is seen that one is approaching the Buddha-bhumi very quickly. For example, just like abiding on the bhumi attained by empowerment, or according to worldly convention, just like a Bodhisattva who can achieve it in one lifetime, the state of Buddhahood is already in hand. However, there is still a secret and hidden key point here. Here, the substitute for perfect Buddhahood is the union of learning. Two-thirds of the path and the stages of the bhumis, and the way of entering without interruption, etc., need to be calculated until the stages of attaining union. Before attaining union, it is usually necessary to go through ten or thirteen bhumis, etc., but this is inconceivable.
Chinese
因为是圣父的行境，所以没有在此密咒乘中讲述时间的决定。因此，就像以圆满波罗蜜多乘的那个地和那个地距离佛地有多远为例一样，没有获得双运位之前的三个阶段，也和进入双运的方式相同。这样结合比喻和意义，是该论典的最终核心内容。在《行聚》的未完成翻译中，将十二瑜伽道和十二地结合起来，也不是其意图。一些未经学习的人说，通过生起次第获得了第八地，通过语寂获得了第九地，通过心寂获得了第十地，获得幻身就和显宗的佛一样了，光明次第的第十二地超过了显宗的佛。还说有第十三地的有学双运，第十四地的无学双运，或者说第十三地的上下部分是一样的。这都是在不了解显密道这些的体性和自性的情况下，随意胡思乱想，随意创造，被魔加持后胡说八道，除此之外什么也没有。只不过是在愚人的群体中进行虚假的辩论而已。那些随意说话的人，如果有人问他们小国是什么？边地之王是什么？转轮王又是什么？他们会说，拥有十户人家就获得了小国，拥有一百户人家就获得了边地小国，拥有一千户人家就获得了转轮王，这和上述情况一样。那么，这些密宗自身道路的地界和结合方式是怎样的呢？如果对粗略的生起次第获得了稳固，就圆满了小资粮道；如果对微细的生起次第获得了稳固，就圆满了中资粮道；通过身寂和语寂，资粮道就圆满了增上部分；心寂的三个地是瑜伽道的暖、顶、忍三种；幻身次第的开始和结束时，三种粗大的自性分别念的止息方式是三种顶位。仅仅是嗔恨的分别念粗略止息的阶段是小顶位，在其之上贪欲的粗大分别念止息是中顶位，在其之上愚痴的分别
English
Since it is the realm of the Father, the determination of time is not explained in this Mantra Vehicle. Therefore, just as the distance between that ground and that ground of the Perfection Vehicle and the Buddha ground is taken as an example, the three stages before obtaining the state of union are also similar to the way of entering union. Combining metaphor and meaning in this way is the ultimate core content of that treatise. In the unfinished translation of the Compendium of Conduct, combining the twelve yogic paths and the twelve grounds is also not its intention. Some unlearned people say that they have attained the eighth ground through the generation stage, the ninth ground through speech isolation, and the tenth ground through mind isolation. Obtaining the illusory body is the same as the Buddha of the Sutra system, and the twelfth ground of the clear light stage surpasses the Buddha of the Sutra system. It is also said that there is the thirteenth ground of the learning union, the fourteenth ground of the non-learning union, or that the upper and lower parts of the thirteenth ground are the same. All of this is without knowing even a little about the characteristics and nature of these Sutra and Tantra paths, just indulging in random thoughts and creations, blessed by demons and talking nonsense. There is nothing more to it than engaging in false debates among a group of fools. Those who speak arbitrarily, if someone asks them what is a small kingdom? What is a border king? What is a universal monarch? They will say that owning ten households obtains a small kingdom, owning a hundred households obtains a small border kingdom, and owning a thousand households obtains a universal monarch, which is the same as the above situation. So, what are the boundaries and methods of combination of these secret mantra paths themselves? If one gains stability in the coarse generation stage, one completes the small accumulation path; if one gains stability in the subtle generation stage, one completes the middle accumulation path; through body isolation and speech isolation, the accumulation path completes the increasing part; the three grounds of mind isolation are the heat, peak, and forbearance of the yoga path; the way the three coarse self-nature discriminations cease at the beginning and end of the illusory body stage are the three peaks. The stage where only the coarse discriminations of hatred cease is the small peak, and above that, the coarse discriminations of desire cease is the middle peak, and above that, the discriminations of ignorance
Chinese
而且粗大的也止息了就是大顶。从那以后，在修学光明次第的时候，那三种分别的同类细微分别，按次第止息的三个阶段，就是大中小三种忍位。这里所说的粗大和细微分别止息，不是说一次禅修就止息，而是指证悟者相续中，获得永远不生起的状态。证得现证菩提时的三种显现，就是胜法大中小三种。最初获得真实光明的时候，就是见道。相续中生起双运次第之后，就是修道，这可以分为十地。第二，发挥：化身显现菩提，贪等广大嬉戏，法界显现菩提，以如何获得的行持。现证所成，无上现证菩提，以有戏论等行持，瑜伽士在此修学。本来清净的自性，如果是自性成就的，修学的勤奋有何用？从分别念中不生如是性。如果有人这样认为，就是舍弃智慧次第。因为不了解它的差别，所以又会重新修学。认识自性显现的差别，即使依赖于第四个，如果不修学三种，那他就不会获得果位。就像火存在于木中，不摩擦就不会出现。同样，不修学菩提，今生就不会出现。这是说，对于道的发挥，一般有很多种，但作为道的根本，也是发挥到极致的就是三种行持。也就是，此论中显示了心性寂灭、幻身、光明、双运四种次第，是从涵盖一切的角度来说的，主要是从心性寂灭的角度来说的。也就是，受用从法生和智慧手印的现证菩提，是乐空智慧的助伴，也就是对贪欲的各种行为等嬉戏是受用，进入天神的装束和歌舞和