Chinese
如极喜等十地，将获得与前面所说的次第相同的结果。最终，十地是常边结合的饮断，常边无间道本身，近饮断。这是在学道本身上建立十二地的宗义。这样一来，圆满佛陀的地位不被安立为近饮断，而是被称为十三金刚持地。或者，将上面所示的所有密阶地汇集在一起，不作饮断、常边等区分。圣道的十地本身与处等十地，以及近饮断，被安立为果位圆满佛陀的地位本身。这是将所有地归纳为十二地的宗义。二十四种差别，是指将处等十地分为二十四种。此处“次第如何”是指从普里拉玛拉雅到库鲁达之间，每一个都从头到膝盖，内外清净合为一体。因此，如果将处地或极喜地进行划分，将变成四种境或行境。将不退转母等每一根脉都充满明点，并且每一脉结都解开，同时结合起来。处地的这四根脉不是在同一时间充满，而是先后依次充满。因此，内部会变成四种地的次第等等，通过先前次第的推移，会变成二十四处或大境。此处所说的大境，不应仅理解为外境，因为是真实智慧的行境，所以大境也适用于地的细微差别。提到顶轮等二十四处，是因为不退转母等二十四脉的清净方式如上所述。提到外在二十四处的必要是，在密阶的十地中，在赡部洲的二十四处大境中，通过修行明咒禁行的行为，如果获得各个处的勇士和瑜伽母的聚集，那么内部的脉轮就会清净，从而获得那个地。或者，如果不周游各地，而住在一个地方，那么内部的脉轮接近清净时，各个处的勇士和瑜伽母们就会……
English
Like the ten grounds such as extreme joy, one will obtain the same results as the order described above. Ultimately, the ten grounds are the drinking cut of constant edge union, the constant edge uninterrupted path itself, and the near drinking cut. This is the tenet of establishing twelve grounds on the path of learning itself. In this way, the ground of the complete Buddha is not established as the near drinking cut, but is called the thirteenth Vajradhara ground. Alternatively, all the secret stage grounds shown above are gathered together, without making distinctions such as drinking cut and constant edge. The ten grounds of the noble path itself, along with the ten grounds such as place, and the near drinking cut, are established as the ground of the complete Buddha of fruition itself. This is the tenet of summarizing all the grounds into twelve grounds. The twenty-fourfold distinction means that the ten places, etc., are divided into twenty-four categories. Here, "how is the order" refers to from Puli Ramalaya to Kuluta, each one from head to knee, inside and out, pure and united. Therefore, if the place ground or the extremely joyful ground is divided, it will become four realms or objects of experience. Each of the channels such as the irreversible mother is filled with bindus, and each channel knot is untied, and combined at the same time. These four channels of the place ground are not filled at the same time, but are filled in sequence. Therefore, the internal will become four levels of ground, etc., and through the progression of the previous order, it will become twenty-four places or great realms. Here, the great realm should not be understood only as the external realm, because it is the object of experience of true wisdom, so the great realm also applies to the subtle differences of the ground. The mention of the twenty-four places such as the crown chakra is because the purification method of the twenty-four channels such as the irreversible mother is as mentioned above. The necessity of mentioning the external twenty-four places is that in the ten grounds of the secret stage, in the twenty-four great realms of Jambudvipa, by practicing the conduct of mantra discipline, if one obtains the gathering of heroes and yoginis of each place, then the internal channels will be purified, thereby obtaining that ground. Or, if one does not travel around and stays in one place, then when the internal channels are close to purification, the heroes and yoginis of each place will...
Chinese
其集会亦将获得家宅。修行者所住之处，即是彼处受到加持。彼等脉络从此续部中彻底转变。至于圣者十地，则无需区分住于家宅或游于田野，然而，作为替代，仅以游于一处刹土或游于各种刹土来命名。无论如何，皆称为行持于属于真实刹土的二十四处。于此详细划分之时，于胜解行地，四脉清净之四地，近边行用，四主脉清净之四地，此八者，与先前之二十四合计，若作二大处之境，则成为喜金刚等若干续部之究竟密意。于饮血者，八孔之脉区分之八地，于近边饮血者，四主脉合一，以及心间内圈之四脉区分，分为五地，而作三十七者，乃是胜乐轮之密意。其中，八孔，以及心间内外之八脉，八脉，以及四主脉等，称为周遍脉。二十四脉未开始清净之前，亦有彼等之清净方式，与二十四清净同时，亦融入彼之清净方式，二十四全部清净之后，此等之清净究竟之因仍然存在，故而，饮血与近边饮血之脉清净方式，虽有不定之各种情况出现，亦不相违。此亦为显示脉轮四处菩提心之充满等，是与四轮相关之部类。二、于究竟之果，三坛城者，身坛城，语坛城，意坛城也。其中，真实智慧之脉是身坛城，智慧之气与明点是语坛城，胜义大乐是意坛城。由此等自身，如金与铜般，生出身脉之网络，语之文字明点，以及心之转变等之安乐，然而。
English
Their assembly will also obtain a home. The place where the practitioner resides is the place that is blessed. Those channels are completely transformed from that tantra. As for the ten bhumis of the noble ones, there is no need to distinguish between dwelling in a house or wandering in a field. However, as an alternative, it is only named as wandering in one pure land or wandering in various pure lands. In any case, it is called practicing in the twenty-four places belonging to the true pure land. When dividing in detail here, in the stage of aspirational conduct, the four bhumis of the four purified channels, the near-by practice, the four bhumis of the four main purified channels, these eight, together with the previous twenty-four, if made into the realm of two great places, then it becomes the ultimate secret intention of some tantras such as Hevajra. In the case of the blood drinker, the eight bhumis of the eight-hole channel division, in the near-by blood drinker, the four main channels are combined into one, and the four channel divisions of the inner circle of the heart, divided into five bhumis, making thirty-seven, is the secret intention of Chakrasamvara. Among them, the eight holes, and the eight channels inside and outside the heart, the eight channels, and the four main channels, etc., are called the all-pervading channels. Even before the twenty-four channels have begun to be purified, there is also a way to purify them, and together with the twenty-four purifications, the way to purify them is also integrated, and after all twenty-four have been completely purified, the cause for the ultimate purification of these still exists, therefore, the way to purify the channels of the blood drinker and the near-by blood drinker, although there are various uncertain situations, is not contradictory. This is also to show the fulfillment of the bodhicitta of the four chakras, etc., and is a category related to the four chakras. Two, in the ultimate fruit, the three mandalas are the body mandala, the speech mandala, and the mind mandala. Among them, the channel of true wisdom is the body mandala, the wisdom wind and bindu are the speech mandala, and the ultimate great bliss is the mind mandala. From these themselves, like gold and copper, the network of body channels, the letters and bindus of speech, and the bliss of the transformations of the mind, etc., arise, however.
Chinese
我将那些要点牢记于心，当道的智慧生起时，那些垢染逐渐净化的方式，就像从木头中生出的火燃烧木头一样。当它被净化时，原始的三种坛城，以所有功德庄严，就像打开地下的宝藏一样显现，对于那个人的状态来说，被称为双重清净的究竟果。其中，身的坛城是左单脉，语的坛城是右罗脉，意的坛城是中脉，与法和法性相关联，从三脉完全清净中，那些也得以显现。三身是法身、报身和化身。其中，法身是远离一切戏论的唯一智慧，成为一切法的法性或命脉，以自知自证的方式证悟，并且间接地了知所有世俗谛，这也是它。报身是，虽然没有二元对立的显现，但自显的唯一智慧，显现为无量无边的身、刹土和供养等等，语是佛法的声音遍布一切，这就是报身。化身是报身的影子或影像，对于任何应被调伏的众生，都会显现无量无边的身和语，具有利益和安乐不可估量的利生事业，这被称为化身。其因，示现化身者，无缘大悲周遍虚空，这就是化身。这三身虽然也是原始的法性，但是轮回的身语意三门，以及其根本白脉、红脉、风脉三者，或者心和心所的集合所产生的分别念，以及身语处三者的显现，以及能作所作的三业和受用等等，总之，由于这些暂时的垢染所遮蔽，将三金刚无二无别作为道来修持，当垢染消除时，究竟果双重清净之身，是相对于那个状态而安立的。那么，三金刚无二无别的道又是怎样的呢？这里要说的事情非常多，但是空性和安乐。
English
When I keep those key points in mind, and the wisdom of the path arises, the way those defilements are gradually purified is like the fire that arises from wood burning the wood itself. When it is purified, the three primordial mandalas, adorned with all qualities, manifest like opening a treasure from underground. In relation to that person's state, it is called the ultimate fruit of dual purity. Among them, the mandala of the body is the left single channel, the mandala of speech is the right rasana channel, and the mandala of mind is the central channel, which is related to dharma and dharmata. From the complete purification of the three channels, those also manifest. The three kayas are the Dharmakaya, Sambhogakaya, and Nirmanakaya. Among them, the Dharmakaya is the sole wisdom that is free from all elaborations, becoming the dharmata or life force of all dharmas, realizing itself through self-knowing self-awareness, and indirectly knowing all conventional truths. That is also it. The Sambhogakaya is, although there is no dualistic appearance, the sole wisdom of self-appearance, appearing as immeasurable bodies, realms, offerings, and so on. Speech is the sound of the Dharma pervading everything, and that is the Sambhogakaya. The Nirmanakaya is the shadow or image of the Sambhogakaya. For any sentient being who needs to be tamed, countless appearances of body and speech will manifest, possessing immeasurable beneficial and blissful activities for the benefit of others. This is called the Nirmanakaya. Its cause, the one who shows the Nirmanakaya, is the unconditioned great compassion pervading space, and that is the Nirmanakaya. Although these three kayas are also the primordial dharmata, the three doors of body, speech, and mind of samsara, and their root, the three white, red, and wind channels, or the conceptual thoughts that are the collection of mind and mental factors, and the appearances of the three places of body, speech, and mind, and the three actions of doing, being done, and enjoyment, etc., in short, due to the obscuration of these temporary defilements, practicing the three vajras as inseparable as the path, when the defilements are removed, the ultimate fruit, the body of dual purity, is established in relation to that state. So, what is the path of the three vajras being inseparable? There is a lot to say here, but emptiness and bliss.
Chinese
而且阐述了三种明智的智慧，也认为这三种智慧就是道上的三身。然而，仅仅是空、乐、明的这三种禅定，并不能使之成为三身。仅仅是这些具有四谛的形象，或者仅仅是具有离戏的形象，或者仅仅是显现为慈悲的形象，也不能使之成为三身。那么，这是为什么呢？因为，以离戏的形象显现为光芒慈悲为基础，由因缘拙火燃烧而生，本体具有自明乐的特征的空性智慧是法身；由因缘中脉降落的融乐，本体具有不变的特征的乐是报身；由因缘风息止灭而生，本体具有自心之影像显现一切形象的特征的明，依次是道时的法、报、化三身。还有些人说风息止灭的空、明点的乐、拙火的明，如果把这些的含义理解为密续次第等三种次第，那么就没有矛盾。但是，由于词语不清晰，意义的形象也不清晰。因此，空性时候的风息止灭，以及在等持中上下脉的运行止灭，拙火燃烧也作为粗分的拙火，而明的阶段的风息止灭则是业风从根本上止灭，拙火燃烧也理解为智慧的拙火净化五蕴和十八界，这样理解就不会有矛盾。总的来说，离戏的空性，以及具有特殊性的融乐无漏，和显现一切形象的明相，仅仅是道上的三身是确定的。但是，在《胜乐根本续》和《合续》中所说的，三身的道不共的分类，就是之前所说的那些。现在，法身中脉，报身上下脉，化身左右脉都具有法性的联系。在这些果位阶段中，从之前所说的五智和五部等等之中，选取显示基果方面的部分进行补充也可以。这样，这些论典并不是为了专门阐述四种次第中的一种，而是名为“续之体性”，是基、道、果的安住方式总的