English
Generation and, near accomplishment is the blessing of the reproductive wheel, accomplishment is the blessing of body, speech, and mind, etc., great accomplishment is also the summoning and the triple hero, empowerment and increase must be done. These are the ways to make the generation stage of a single deity complete with four branches. Or, approaching is, initially, because of approaching the deity, diligently engaging in meditation and recitation. Near accomplishment or near approaching is, also known as combined near approaching and accomplishment, in order to please the deity who is being approached, diligently engaging in offerings and recitation. Accomplishment is, in order to request the deity who has already been pleased for the sake of accomplishment, practicing the mandala. Great accomplishment is combining with great activity, entering the ritual of the activities of the three kinds of accomplishment, superior, middling, and inferior, until it is accomplished. These are the four branches of approaching and accomplishment divided from the order of actions of deity practice. At this time, these four are a set of Dharma, so they must be sequentially combined with the four wheels, and must be combined with both the ascending and descending orders, because the four joys have two sequential orders. Among them, causing the tummo of the navel wheel to burn with many causes and conditions is merely approaching the special melting bliss, and destroying the knot of the heart channel, like pleasing the deity, is making great bliss quickly able to be accomplished, it is near accomplishment. When the throat and navel meet, the tummo with great power will definitely immediately generate great bliss, like the deity promising to grant accomplishment, it is accomplishment. Touching the crown, in order to actually bestow the accomplishment of bliss, like the deity bestowing accomplishment is great accomplishment. Similarly, the first joy is approaching, the supreme joy is near accomplishment, the joy of separation is accomplishment, the innate joy is established as great accomplishment, similarly, it should also be combined with the four lower stable grounds. Or, whether relying on action mudra or relying on the yoga path, the arising and reversing of the four joys in an instant, is only possessing a part of the four branches. Similarly, springtime
Chinese
迎请安住等，令天神欢喜，策励心续，赐予成就等所有利益，都完全包含在这些气和明点的运行之中，这是唯有通达实相的瑜伽士才能了知的。迎请是单提，安住是拙火，居住是与中脉之法相关联。这些在《春之明点》第三品中，如“遍照等诸佛，于上方门中，游动而安住”等处，应详细了解。四种真如是：咒之真如，天神之真如，坛城之真如，智慧之真如。自性清净智慧之气，一切音声不可言说，是咒之真如的真实体现。它通过脐轮拙火的燃烧而证悟，因此，脐轮是咒之真如。世俗谛中，身体被称为天神，身体显现的根基，身体最初形成，最终死亡时收摄之处，以及中阴时升起等，都由心间而生起。生起次第时，坛城轮也从心间展开。身体消融的根本是心间和脐轮，两者根据情况分别阐述并不矛盾，可以用打开嘎乌盒的比喻来说明。此外，胜义谛中，器情显现为色法的法性，本来就存在于一切形态的坛城中，这是天神之真如。它通过击中心间的明点而证悟，因此，心间是天神之真如。在基础位时，梦境和中阴等各种明相也从喉间产生。清净刹土、眷属和供养等，也从那些轮的显现中产生，因此，喉间是坛城之真如。其中，从一切形态的坛城中，天神本尊是天神之真如，刹土、眷属和无量宫供养的差别是坛城之真如，这样分别安立。心性本自安住于大乐之中，是智慧之真如的真实体现，它也是融乐
English
Inviting and abiding, etc., all the benefits of pleasing the deities, urging the mind stream, bestowing accomplishments, etc., are completely contained in these movements of winds and bindus, which is only known to the yogi who understands the true nature. Inviting is single raising, abiding is tummo, and dwelling is related to the Dharma of the central channel. These should be understood in detail in the third chapter of "Spring Bindu," such as "The Buddhas such as Vairochana, move and abide in the upper gate." The four suchness are: mantra suchness, deity suchness, mandala suchness, and wisdom suchness. The naturally pure wisdom wind, all sounds are inexpressible, is the true manifestation of mantra suchness. It is realized through the burning of the navel tummo, therefore, the navel is the mantra suchness. In the conventional truth, the body is called a deity, the basis of the appearance of the body, the initial formation of the body, the place of collection at the time of death, and the arising in the bardo, etc., all arise from the heart. During the generation stage, the mandala wheel also unfolds from the heart. The root of the dissolution of the body is the heart and the navel. It is not contradictory to explain the two separately according to the situation, which can be illustrated by the analogy of opening a gau box. Furthermore, in the ultimate truth, the nature of phenomena in which the vessel and contents appear as form, originally exists in the mandala of all forms, which is the deity suchness. It is realized by striking the bindu in the heart, therefore, the heart is the deity suchness. In the base state, various clear appearances such as dreams and bardo also arise from the throat. Pure lands, retinues, and offerings also arise from the appearance of those wheels, therefore, the throat is the mandala suchness. Among them, from the mandala of all forms, the deity itself is the deity suchness, and the differences in the pure lands, retinues, and immeasurable palace offerings are the mandala suchness, which are established separately. The nature of mind originally abides in great bliss, which is the true manifestation of wisdom suchness, and it is also melting bliss.
Chinese
因此，一定会确切地认识到。由于产生融乐的根本之处是头顶，所以头顶被认为是智慧的本性。此外，咒语的本性是拙火之火，它位于脐间；本尊是春天的国王，他位于心间；坛城是保持精髓的，因此是明点的乐，它是最初体验融化之乐的地方，即喉间；智慧是体验不变之乐，那也是在下稳固时在头顶获得的。这是玛尔巴和多尔巴所说的。第三，主要展示果位的法，分为暂时的果位和究竟的果位两种。首先，就前者而言，十地是处所和近处所，以及田和近田，以及攒扎诃和近攒扎诃，以及聚会处和近聚会处，以及尸林和近尸林。二十四个处所，以分类而不同：普拉里马拉雅、扎兰达拉、奥迪亚纳、阿尔布达是处所。果达巴日、拉斯米湿婆罗、德维比郭达、玛拉瓦是近处所。嘎玛茹巴和奥特雷是田。特里夏古尼和郭萨拉是近田。嘎林嘎和兰巴嘎是攒扎诃。坎奇和喜马拉雅纳是近攒扎诃。普雷塔普里和格里瓦德瓦达是聚会处。索拉斯塔和苏瓦尔纳德维巴是近聚会处。纳嘎拉和辛度是尸林。玛茹和库鲁达是近尸林。在此，按照顺序，头部、头顶、右耳、背部、左耳、眉间、双眼、双肩、腋窝、双乳、脐、鼻尖、口、喉咙、心、阴部、阴茎、肛门、大腿侧、双膝、手指、脚踝、脚趾、膝盖等处观察。在此，直接只展示了十地，这是因为圣者的真实地就是这十地，并且密宗的真实地也被认为是十地。在《小戒经》中也说：“十度之诸地。”就是以只说了十地的角度而言的。然而，连接
English
Therefore, one will definitely realize it. Since the fundamental place for the arising of bliss is the crown of the head, the crown of the head is considered the nature of wisdom. Furthermore, the nature of mantra is the fire of Tummo, which resides in the navel; the deity is the king of spring, who resides in the heart; the mandala is that which holds the essence, therefore it is the bliss of bindu, which is the place where one first experiences the bliss of melting, namely the throat; wisdom is experiencing unchanging bliss, which is also obtained at the crown of the head when the lower is stabilized. This is what Marpa and Dolpa said. Third, mainly showing the Dharma of the result, there are two types of results: temporary results and ultimate results. First, in terms of the former, the ten grounds are places and nearby places, as well as fields and nearby fields, as well as chandoha and nearby chandoha, as well as gatherings and nearby gatherings, as well as charnel grounds and nearby charnel grounds. The twenty-four places are different by classification: Pullahari, Malaya, Jalandhara, Otyana, and Arbuda are places. Godavari, Rasmeshvara, Dvibikota, and Malava are nearby places. Kamarupa and Otre are fields. Trisha Kuni and Kosala are nearby fields. Kalinga and Lambaka are chandoha. Kanchi and Himalayan are nearby chandoha. Pretapuri and Grivadeva are gatherings. Saurashtra and Suvarnadvipa are nearby gatherings. Nagara and Sindhu are charnel grounds. Maru and Kuluta are nearby charnel grounds. Here, in order, observe the head, the crown of the head, the right ear, the back, the left ear, the space between the eyebrows, the two eyes, the shoulders, the armpits, the two breasts, the navel, the tip of the nose, the mouth, the throat, the heart, the genitals, the penis, the anus, the side of the thigh, the two knees, the fingers, the ankles, the toes, and the knees. Here, only the ten grounds are directly shown, because the real ground of the noble ones is these ten grounds, and the real ground of the secret level is also considered to be ten grounds. In the Sutra of Few Vows, it is also said: "The grounds of the ten perfections." It is in terms of only saying the ten grounds. However, connecting
Chinese
总之，两个近分的断障，也是因为安住于十地的因和果的缘故，顺便说一下，理解会更深刻。也就是在智慧的次第中，以八大尸林清净，八个孔穴的脉清净作为因，在密续次第的最初，三旋等心间内轮的四脉充满明点，宝脉的四个脉结也解开，被两个菩提心充满，是名为断障或者总名差别，以信解而修持的地方。同样，金刚腰部的四个脉结解开，对于不退母有四种仪轨，这些都被菩提心充满，是安住和极喜之地。密处的四个和短小母等四个相合，是近处和无垢之地。脐部的两个和瑕疵母等两个相合，是田地和光耀之地。又是脐部的两个和母母等两个相合，是近处的田地和光芒四射之地。心间的两个和施凉母等相合，是堪忍和难调伏之地。再次心间的两个和懈怠母等相合，是近处的堪忍和现前之地。喉间的两个和极具形色母等相合，是聚合和长远之地。再次喉间的两个和具因母等相合，是近聚合和不动之地。额间的两个和可怜母等相合，是尸林和善妙智慧之地。又是额间的两个和燃烧母等两个相合，是近处的尸林和法云之地。一切的最后，顶髻的四个脉结解开并充满明点，断除左右中脉的四个结，以及心间外轮的八脉和八个孔穴，也是从前就被菩提心充满的相续，此时充满达到究竟，同时成为近分的断障，或者成为具有佛地之名者，实际上是见道无分别智，以及其后获得的双运之第一身。此后从道之智慧所生的显现，或者习气的自性脉结等清净，并被智慧的明点真实充满，是圣者地的殊胜。
English
In short, the two proximate severance of obscurations are also because they abide in the cause and effect of the ten bhumis. It would be more profound to understand if explained incidentally. That is, in the sequence of wisdom, taking the purification of the eight great charnel grounds and the purification of the eight veins of the orifices as the cause, in the beginning of the secret sequence, the four veins of the inner wheel of the heart, such as the three whirls, are filled with bindus, and the four knots of the jewel vein are also untied, filled with two bodhicittas, it is the place called severance of obscurations or general name distinction, practiced with faith and understanding. Similarly, the four knots of the vajra waist are untied, and there are four rituals for the irreversible mother. These are all filled with bodhicitta, which is the place of abiding and great joy. The four of the secret place and the four such as the short mother are combined, which is the place of proximity and stainlessness. The two of the navel and the two such as the flawed mother are combined, which is the place of field and radiance. Again, the two of the navel and the two such as the mother-mother are combined, which is the proximate field and the place of radiating light. The two of the heart and the two such as the cool-giving mother are combined, which is the place of endurance and difficult to tame. Again, the two of the heart and the two such as the lazy mother are combined, which is the proximate endurance and the manifest place. The two of the throat and the two such as the extremely shaped mother are combined, which is the place of aggregation and distance. Again, the two of the throat and the two such as the causal mother are combined, which is the proximate aggregation and the immovable place. The two of the forehead and the two such as the pitiful mother are combined, which is the place of the charnel ground and excellent wisdom. Again, the two of the forehead and the two such as the burning mother are combined, which is the proximate charnel ground and the place of the cloud of dharma. At the end of everything, the four knots of the crown protuberance are untied and filled with bindus, the four knots of the right, left, and central channels are severed, and the eight veins and eight orifices of the outer wheel of the heart are also the continuation that was previously filled with bodhicitta. At this time, the filling reaches its ultimate completion, simultaneously becoming the proximate severance of obscurations, or becoming the one with the name of the Buddha-bhumi. In reality, it is the non-conceptual wisdom of the path of seeing, and the first body of union obtained thereafter. After that, the appearances arising from the wisdom of the path, or the nature of habitual tendencies, such as the vein knots, are purified, and filled with the actual bindus of wisdom, which is the excellence of the arya-bhumis.