English
How to summarize appropriately, and the regular confession is also represented by the five branches, because it can be combined with any suitable branch between the ten branches. There is no need for debate about these. Here, the four immeasurables are necessary to do, because they must conform to the general pattern of all accumulation rituals, and the Chakrasamvara Tantras also say that it is very important to practice the four immeasurables, and they are also included in the "Three Jewels, etc." If this is not done, the accumulation of merit in inferior places will be interrupted. Some people say that this is not necessary because it is included in the generation of Bodhicitta. This is because the practice of generating Bodhicitta at the beginning of the session is an extra addition and cannot be used as a reason. If it is enough to have the same kind, then the accumulation of wisdom would also be included there, so it would become unnecessary. Some people here take the vows of the five families, while others are ashamed and laugh at it. In the Vajra Dakini practice, there is the taking of vows at this time, and because it is a continuation of the regular confession, there is no fault in doing it, but it is not necessary. The practice of the previous Lamas not doing it is the practice. Second, regarding the two causes and paths: "Meditate on everything as emptiness." This is what it refers to. This is actually only the death Dharmakaya path, and through it, the Bardo Sambhogakaya path will also indirectly arise, because the cause is clearly explained, so the result will also arise incidentally, which is a universally known principle. That is, as it says below: "Combine with the arrow that pierces below." Therefore, Nada itself can enter other things without hindrance, so it means entering in the manner of a piercing, tangible arrow transfer. Therefore, the place where the Nada to be entered is placed is done at this time, which is mentioned in many oral instructions of the Lamas. This itself is also a method of practicing the Bardo, and the method of practicing the Bardo appears at this time, which has been said by many great Vajradharas such as the Buddha, Yeshe Shab, etc., and this method is also in accordance with the Yeshe Shab method, which is widely known. If this is true, then the unique non-common characteristics should be used separately, and for the common characteristics, it is not necessary to be completely the same.
Chinese
或者以恭敬、放下我慢的方式，必须将基和果二者结合起来。作用是清净基轮回的垢染、死亡的习气，培育种姓的种子，从而使果法身显现的缘起具足。在上师圆满次第时，自性俱生光明乐空双运的特殊体验能毫不费力地产生，因此是圆满次第的成熟因。上师们说，积累智慧资粮有四个必要：清净分别的垢染；由此产生一切坛城空性的形象；往昔的福德资粮；以及此处的智慧与（福德资粮）相连，因此二资粮平等；以及从果法身显现色身。鲁伊巴的注释，觉沃杰的宗派中也讲述了很多种。这里所说的“一切皆空”是指，显现和存在所包含的一切法，都是无自性的空性。虽然这样说也并非不合理，但也不是特别殊胜的意义。因此，一切皆空就像是光明名相的另一种说法，或者说是“一切种类的空性”，光明和这个（一切皆空）意义相同。因此，所修的空性自性，不仅仅是性质上什么都不成立的空性，以及什么都不成立的空性与世俗的显现相连的如幻的智慧，仅仅是以双运之名来区分，而是指空性的一切名相中最殊胜的、离戏论的智慧、胜义谛的一切形象。能证悟的智慧也不一定需要以一异等智慧来分析，而是在不分别的状态中安住。那么，在积累智慧资粮的时候，印度的许多智者不是也讲述了智慧的分析吗？虽然是讲述了，但那是为了理解离戏论的对境的特征而讲述的，并不是为了那样去修。还有，初学者先进行分析，在分析的最后安住在不分别的状态中，也会变得很好，但总的来说，
English
Or, with reverence and abandoning arrogance, it is necessary to combine the base and the result. The function is to purify the defilements of the base of samsara, the habitual tendencies of death, and to cultivate the seeds of the lineage, so that the interdependent conditions for the manifestation of the result, the Dharmakaya, are complete. During the higher stage of completion, the special experience of the spontaneously co-emergent luminosity of bliss and emptiness will arise effortlessly, thus it is the maturing cause of the stage of completion. The higher lamas said that there are four necessities for accumulating the wisdom accumulation: to purify the defilements of conceptualization; from this, all mandalas arise as forms of emptiness; the accumulation of merit from the past; and the connection of wisdom here (with the accumulation of merit), therefore the two accumulations are equal; and from the result, the Dharmakaya, the Rupakaya arises. The commentary of Luipa, in the tradition of Jowo Je, also explains many kinds. Here, the so-called "all is emptiness" means that all phenomena included in appearance and existence are emptiness without self-nature. Although this is not unreasonable, it is not a particularly excellent meaning. Therefore, all is emptiness is like another way of saying the name of luminosity, or it is called "emptiness of all kinds," luminosity and this (all is emptiness) have the same meaning. Therefore, the nature of emptiness to be meditated upon is not merely emptiness in which nothing is established in its nature, and the emptiness in which nothing is established is connected with the appearance of relative knowledge, like illusory wisdom, distinguished only by the name of union, but this refers to the most excellent of all the names of emptiness, the wisdom free from elaboration, the ultimate truth of all forms. The wisdom that realizes it does not necessarily need to be analyzed by wisdom such as one or different, but rather to abide in a state of non-discrimination. Then, when accumulating the accumulation of wisdom, did not many Indian scholars also explain the analysis of wisdom? Although it is explained, it is explained in order to understand the characteristics of the object free from elaboration, not in order to meditate in that way. Also, beginners may first analyze, and at the end of the analysis abide in a state of non-discrimination, which will also become good, but in general,
Chinese
《现观庄严论》中也说到：观察外与内，一切诸法皆是空，圆满菩提胜妙聚，安住唯心最为上。所说的意义是：内外一切诸法，除了唯心之外没有其他的。菩提之聚，即是功德无量，本来就以其庄严的殊胜智慧，是证得的，是恒常存在的。那也不是安住在心之自性之外，而是唯心本身的安住方式。现在是中阴化身道用，所要净化的，是从死亡中刚一起身，心之三种显现连同风的坐骑，由此中阴之身极其微细且清澈，容貌手足诸根圆满成就，这就是所要净化的。所要净化的果，是诸佛的受用圆满报身，智慧之身以妙相好庄严，轮回的风心连同习气完全清净。净化的道是，从空性中刚一起身，没有被其他事物隔断，从极其微细的形相的角度，与中阴身也相似，与报身也相似的脉（nada）的形态。如何取为道用呢？观修形态相似的脉，生起我慢，认为轮回、中阴清净的果，真正的报身就是这个。作用是，净化中阴的习气，重新播下解脱的种子，从而安排显现报身的缘起。在圆满次第的阶段，以能够迅速获得仅仅由风心所生的智慧之身和完全清净之身的方式，使相续成熟。此外，这个脉之所以能够化现一切坛城，并且它代表着安乐和光明，是为了使一切坛城都显现为安乐光明的变化，所以要修持它，就像修持空性能够使坛城显现为空性一样。导师自己的坛城仪轨中也说到，以五分吽字代替脉来修持。如果按照那个说法，中阴代表着由五大精华所组成的身体和心，为了表示这一点，并且报身也安住在五大精华的体性中，所以是五分吽字，脉是虚空，明点是风，弯月是火，哈字是水。
English
Also from the Ornament of Clear Realization: 'Having looked at the outer and inner, all phenomena are empty. The supreme gathering of enlightenment is attained, and dwells supremely in mind-only.' The meaning of what is said is: all phenomena, outer and inner, are none other than mind-only. The gathering of enlightenment, that is, immeasurable qualities, the supreme wisdom that is adorned from the beginning, is attained, that is, it is always present. That is not dwelling apart from the very nature of mind, but is the very state of mind-only. Now, for taking the bardo sambhogakaya as the path, what is to be purified is the three appearances of mind together with the mount of wind, immediately after arising from death, from which the bardo body is extremely subtle and clear, with the appearance of hands and limbs and senses fully complete. What is to be purified as the result is the enjoyment of the sambhogakaya of the Buddhas, the body of wisdom adorned with marks and signs, that is, the winds and minds of samsara together with their habitual tendencies are completely purified. The path of purification is the form of the nada that is similar to the intermediate existence from the point of view of the extremely subtle form immediately after arising from emptiness, without being interrupted by anything else, and is also similar to the sambhogakaya. How to take it as the path is to meditate on the nada that is similar in form, and to generate the pride of thinking that the result of purifying samsara and the intermediate state, the actual sambhogakaya, is this. The function is to purify the habitual tendencies of the intermediate state, to sow the seeds of liberation anew, and thus to arrange the interdependent origination for the manifestation of the sambhogakaya. In the stage of completion, the continuum is matured in such a way that the body of wisdom arising solely from wind and mind and the completely pure body can be quickly attained. Furthermore, this nada is meditated upon in order to manifest all mandalas, and because it represents bliss and clarity, in order for all mandalas to appear as transformations of bliss and clarity, just as meditating on emptiness can make the mandala appear as emptiness. In the guru's own mandala ritual, it is also taught to meditate on the five-part HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable as a substitute for the nada alone. If we follow that, the intermediate state represents the body and mind made of the essence of the five elements, and in order to represent that, and because the sambhogakaya also abides in the nature of the five great essences, it is the five-part HUM syllable: the nada is space, the bindu is wind, the crescent moon is fire, and the HA syllable is water.
Chinese
周匝。于彼处，从吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出的，事业金刚于中央安住，观想吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之自性。从 विविध的光芒中，开展空行母之轮。一面二臂三眼，身色赤红，极其威猛，持矛之形，可怖之身，眼红发黄向上竖立，具足圆满的青春，具有老虎皮的下裙，卷舌而极其恐怖，令恐怖者也感到恐怖。如是金刚空行母续中所说，于守护轮的场合引用，所谓矛之形，也是为了与守护轮相关联，似乎是思维下部的橛形。然而续部的真实意趣是，是铠甲勇母们成办事业的坛城，矛之形也由金刚亥母以舞姿安住来解释，所以并不一定。如是八空行母以四面咒语念诵两遍来开展。第三，又念诵一遍降伏美的咒语松巴，对八门神下令并催促。彼等自身和化身之众，以寂静调伏三有十方的魔障者，以寂静调伏。必须以猛烈调伏者，则杀、驱、缚、分、压，以及以火和兵器等加害而断除。十方魔障之主或国王无余，在各个方向聚集，以十方守护神的形象安住者，十位忿怒母以索套束缚，以铁钩从心间刺穿，无力地牵引和勾召，之后在观修守护轮时的金刚墙，也以种子字的外部界限，在那个方向，将由八吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）形成的坑，即三角形的孔穴中安置，上方的魔障安置于东方的东，下方的魔障安置于西方的西的孔穴中。第四，从吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中开展以金刚为标志的橛，交付于十位使者的手中，以橛击打魔障的头顶。念诵三遍嗡 嘎嘎等。此处以金刚为标志的橛是，顶端是金刚，中间是持握，下部是矛的