English
Moreover, it elucidates the three clear wisdoms, and also considers these three to be the three bodies on the path. However, merely having the samadhi of emptiness, bliss, and clarity does not make them the three bodies. Merely having the appearance of the four truths, or merely having the appearance of being free from elaboration, or merely appearing as compassion, does not make them the three bodies either. So, why is that? Because, based on the appearance of luminosity and compassion that is free from elaboration, arising from the burning of tummo due to conditions, the wisdom of emptiness, whose essence is characterized by self-awareness and bliss, is the Dharmakaya; the melting bliss that descends in the central channel due to conditions, and the bliss whose essence is characterized by immutability, is the Sambhogakaya; the clarity that arises from the cessation of wind due to conditions, and whose essence is characterized by the appearance of all forms as reflections of one's own mind, are, in order, the Dharma, Sambhoga, and Nirmanakaya at the time of the path. Some also say the emptiness of the cessation of wind, the bliss of bindus, and the clarity of tummo. If the meaning of these is understood as the three stages of tantric stages, etc., then there is no contradiction. However, because the words are not clear, the appearance of the meaning is also not clear. Therefore, the cessation of wind at the time of emptiness, and the cessation of the movement of the upper and lower channels in samadhi, and the burning of tummo are also done as coarse tummo, while the cessation of wind at the stage of clarity is the cessation of karma wind from the root, and the burning of tummo is also understood as the wisdom tummo purifying the aggregates and elements, then there will be no contradiction. In general, the emptiness free from elaboration, and the particularly unique melting bliss that is without outflow, and the clear appearances of all forms, are definitely just the three bodies on the path. However, the uncommon classification of the path of the three bodies mentioned in the Chakrasamvara Tantra and the Samputa Tantra is what was mentioned earlier. Now, the Dharmakaya central channel, the Sambhogakaya upper and lower channels, and the Nirmanakaya left and right channels all have a connection of dharmata. In these stages of fruition, from among the five wisdoms and five families, etc., mentioned earlier, it is also acceptable to take and supplement the aspects that show the ground and result. In this way, these texts are not specifically for elucidating only one of the four stages of the path, but are called "The Nature of Tantra", which is a general way of abiding of the ground, path, and result.
Chinese
。特別是，顯示了一切法都存在於自身之中。為什麼稱為「續」呢？如同方便的續部一樣，是互相聯繫的。所有外在事物都從內在身體的顯現中產生，而這又依賴於心的習氣，習氣也依賴於法性。再者，從心產生身體，從身體產生外在的顯現。身體和外在的顯現兩者在心中留下習氣，外在也遍布習氣，法性也以習氣遮蔽的方式聯繫著。法性遍布外、內、心三者，這三者也依賴並覆蓋著法性。外在變化，內在也變化；內在變化，它也變化；習氣變化，外內也變化；外內變化，也滋養習氣。因此，它們是相互聯繫的。因此，講解此論的許多藏人說「續部的次第經過聞思的確定」，這樣說是不好的。如果說「續部的實質經過聞思的確定」，那就好了。又有人想：如果必須改變這些章節的順序，使其與論典的編排方式不一致，那麼，這是否是為了阻止在沒有老師的情況下隨意進入而打亂的呢？不是的。因為續部那樣做是可以的，但注釋性的論典那樣做是不莊嚴的。那麼是什麼呢？這裡上面所說的這種方式是按照現觀的次第安排的，而論典的直接顯示是根據詞語的聯繫來計算的，所以才這樣。怎樣呢？例如，對於「去」和「來」，那是風運行的狀態，因此與之相關地顯示了結合的基礎等。從「業王殊勝」展開到三業，從上面的四組展開到四支到其自身四者之間，從壇城的自性展開到三壇城，從智慧展開到二種智慧，從涅槃展開到三身，從自性展開到五如來等，從咒語展開到時辰等，從二十四境展開到行持二義等，大多是從名稱和意義一致的事物展開的。第二，對此進行要點打擊的四種次第方法及其果。
English
In particular, it shows that all dharmas reside within oneself. Why is it called a "Tantra"? Like the tantra of means, it is interconnected. All external objects arise from the appearance of the inner body, which in turn relies on the habitual tendencies of the mind, and these tendencies also rely on the nature of reality. Furthermore, the body is formed from the mind, and external appearances arise from the body. The body and external appearances both impress habitual tendencies upon the mind, and the external is also pervaded by habitual tendencies. The nature of reality is also connected by way of obscuring habitual tendencies. The nature of reality pervades the three: outer, inner, and mind, and these three also rely on and are covered by the nature of reality. When the outer changes, the inner also changes; when the inner changes, it also changes; when habitual tendencies change, the outer and inner also change; when the outer and inner change, they also nourish habitual tendencies. Therefore, they are interconnected. Therefore, it is not good for most Tibetans who explain this text to say, "The order of the tantra has been established through hearing and thinking." It would be better to say, "The essence of the tantra has been established through hearing and thinking." Furthermore, one might think: If it is necessary to change the order of these sections so that they do not correspond to the way the text is arranged, is it being disrupted for the purpose of preventing unauthorized entry without a teacher? No, it is not. Because that is possible for a tantra, but it is not elegant for a commentary. What then? Here, the method described above is arranged in the order of realization, but the direct teaching of the text is based on calculating the connection of words, and that is how it came about. How so? For example, in the case of "going" and "coming," that is the way the wind moves, so in connection with that, the basis of union and so on are shown. From "supreme king of actions" it expands to the three actions, and from the above four sets it expands from the four limbs to the fourfold suchness, and from the suchness of the mandala it expands to the three mandalas, and from wisdom it expands to the two wisdoms, and from nirvana it expands to the three bodies, and from suchness it expands to the five Tathagatas and so on, and from mantra it expands to hours and so on, and from the twenty-four places it expands to the two meanings of conduct and so on. It mostly expands from things whose name and meaning are compatible. Second, the four gradual methods of striking the key point, together with their results.
Chinese
据说，帕当巴尊者和玛多等上师们，先以安乐为先，引导通过修习空性获得自在智慧的道路，如同事业手印圆满道；或者依靠控制气息，通过空性引生安乐；或者修习空性先行的安乐，如同拙火道生起之法。但这些并不确定。事业金刚所说的次第：第一，身远离；第二，语远离，即金刚念诵的次第；第三，自我加持；第四，光明。其果为双运。这样讲说是非常符合实际的，因此是善说。如此，此时应如是说：续部的次第、真言的次第、智慧的次第，以及包含果位的秘密次第。首先，宣说续部的次第：这些之中，最主要的是如何祈请邬金（莲花生大师），并通过开启要点的方式来祈请金刚空行母。在扎兰达拉，与大乐的智慧相融合，之后便能汇集如来的一切法。对此，应当理解坛城、火供、供养、禅定、所修之法、陀罗尼、粉末彩绘的差别等等。许多古代学者认为这是先前所说的行为的延续，这种说法并不正确。因为在没有修习道的情况下，对于基础时期的轮回之风的运行，汇集如来的法，以及通过双运之门来祈请和降临的差别等等，都是不合适的。因此，这清晰地展示了续部次第的三摩地之特征。在此，所谓的“续”，是指：安住为脉，运行为风，布置为菩提心，自性为法性等等的名称。与这些的安住方式和随顺方式相一致的，修习的次第是续部的瑜伽。在主脉中拙火燃烧等，不具备更高次第的功德，仅仅是这些，就是续部的次第。然而，对于初学者来说，会有微细的进入、安住和融入的方式，以及其他脉轮的燃烧和滴落，甚至在主脉本身，也会有接触到微细部分的四喜。因此，这也不是唯一确定的所缘，可以修习多个脉轮，或者具备处所。
English
It is said that Phadampa Sangye and masters such as Mardol, first prioritizing bliss, guide the path of attaining wisdom through the practice of emptiness, like the complete path of Karma Mudra; or relying on controlling the breath, generating bliss through emptiness; or practicing bliss preceded by emptiness, like the method of Tummo arising. However, these are not certain. The stages spoken of by Karma Vajra are: first, body isolation; second, speech isolation, which is the stage of Vajra recitation; third, self-blessing; fourth, luminosity. Its result is union. This explanation is very much in accordance with reality, and therefore is well-spoken. Thus, at this time, it should be said: the stages of the Tantra, the stages of the Mantra, the stages of Wisdom, and the secret stages including the result. First, explaining the stages of the Tantra: Among these, the most important is how to invoke Orgyen (Padmasambhava), and to invoke Vajra Dakini by means of opening the key points. In Jalandhara, merging with the wisdom of great bliss, later one can gather all the Dharmas of the Tathagatas. Regarding this, one should understand the mandala, the fire offering, the offerings, the meditation, the objects of meditation, the dharanis, the distinctions of colored powders, and so on. Many ancient scholars consider this to be a continuation of the previously mentioned conduct, but this is not correct. Because without practicing the path, it is inappropriate to gather the Dharmas of the Tathagatas for the circulation of the winds of samsara during the ground phase, and the distinctions of invoking and descending through the two gates, and so on. Therefore, this clearly demonstrates the characteristics of the Samadhi of the Tantra stage. Here, the so-called "Tantra" refers to: abiding as the channels, moving as the winds, arranging as the Bodhicitta, and the nature as the Dharmata, and so on. In accordance with the way these abide and follow, the stages of practice are the Yoga of the Tantra. The burning of Tummo in the central channel, etc., does not possess the qualities of higher stages, and being only that is the stage of the Tantra. However, for beginners, there will be subtle ways of entering, abiding, and dissolving, as well as the burning and dripping of other channels, and even in the central channel itself, there will be the four joys of touching subtle parts. Therefore, this is also not a single definite object of focus, one can practice many chakras, or possess places.
Chinese
或者观想脉轮，或者观想许多不同的字，或者观想任何一个字，或者观想明点的结合，或者明点安住，或者气体的充满和排出，或者宝瓶气，或者观想气体的颜色或形状，或者安住于特殊的无分别状态也可以。通过观想与基础状态相符的事物，会稍微获得清晰的显现。气体进入中脉，进行安住、融入这三个阶段，并将微细的乐空明觉体验与之结合，这就是这个次第的瑜伽。阿瓦都提（ अवधूत, avadhūta，离欲者）无法将拙火清晰地转移，因此，作为圆满次第瑜伽的初学者，所有安住于此地者，都是传承的次第。认为仅仅是专注一个目标就是传承次第是不合理的，认为仅仅是脉、气、明点的安住方式就是传承次第也是非常错误的。因此，从被称为四次第的引导法中产生的这些目标，是从誓言根本续部的口诀开始，从黑行师的口诀一代代相传，现在所获得的观想目标仅此而已。无论依赖哪个续部，无论是什么上师的口诀，所有圆满具备传承次第等特征的，都是那个。因此，所有的圆满次第都包含四次第。如果对这个进行界限划分，那么可以说，在资粮道中修习的所有的圆满次第，都是传承的次第。那么，有人会想，这些带有目标的修习，如何能成为观想基础事物安住方式的方法呢？虽然是分别念的假立，但因为是与事物安住方式非常一致地进行观想，所以才这么说。关于经文意义，首先是显示二者中作用的特征。这个“这些”指的是，上面详细阐述的三脉、四轮，以及带有气体的字。从这些之中，根据情况进行观想。主要的是，中脉如何，其他脉，如一百二十脉瓣等的空隙是邬提亚纳（Oṭiyāna）。所谓开启那些脉的关键之门，即从脉结的门进入气体，稍微打开中脉，在那些脉的空隙中，金刚空行母。