Chinese
关于增长的因，并非仅仅需要修习猛厉降滴，自身之身具方便，或他身具智慧，或者极其瑜伽等，无论修习何者皆相同。第四，讲述具有果位的秘密次第，即确定具有果位的秘密次第，并将此与圣言相结合。第一，那是舍弃咒语、续部和智慧，双门关闭，从往来中彻底解脱，脱离蕴、界和处，必定超越诸境。在浓厚的黑暗中，如宝珠水晶般光明，远离尘垢，空性之最，无相，无愿的智慧，远离自他觉知，极度寂静，贪欲与离贪相融，如酥油置于酥油中般寂灭的无我菩提心。这就是所谓的秘密，是世俗如幻的菩提心，与胜义乐空智慧无别融为一体的名称。而融合的意义也必须解释为世俗融入胜义之界。首先从微小部分融合开始，直至完全融合，融合两种菩提心的方法，称为次第。完全融合之后，称为秘密次第之果，大秘密。此时，班智达嘎雅达ra的口诀传承，以及仲·郭的追随者们，称之为无二次第。无二即双运之义，非常殊胜，但不应使用第五次第的名称，因为广为人知的四次第会造成损害。因此，道是四次第，无二则归于果。如果这样说，就非常好了。对此有四喜地或十六喜地，也就是菩提心运行，以母固的方式，从宝珠到脐间，何者稳固，即为母固之喜地。身体的构造同时幻化出许多，比之前的生起次第时更加殊胜，并且产生寿命、力量和敏捷等功德，以及不被衰老死亡所压倒等。
English
Regarding the cause of increase, it is not only necessary to practice fierce dripping. Whether one's own body possesses skillful means, or another's body possesses wisdom, or extremely yoga, etc., it is the same no matter what one practices. Fourth, explaining the secret stages with their results, which is to identify the secret stages with their results, and to combine this with the scriptures. First, that is abandoning mantras, tantras, and wisdom, the two doors are closed, completely liberated from coming and going, separated from the aggregates, elements, and sense bases, and definitely transcending all objects. In the thick darkness, it is as clear as a jewel crystal, free from dust, the ultimate of emptiness, without characteristics, the wisdom without aspiration, separated from self and other awareness, extremely peaceful, desire and non-desire are blended, like ghee placed in ghee, the selflessness of enlightenment that is extinguished. This is what is called secret, the conventional illusory bodhicitta, and the ultimate bliss-emptiness wisdom are inseparably blended into one taste. And the meaning of blending must also be explained as the conventional dissolving into the realm of the ultimate. First, starting from the blending of small parts, until complete blending, the method of blending the two bodhicittas is called the stages. After complete blending, it is called the fruit of the secret stages, the great secret. At this time, the oral tradition of Pandit Gayadhara, and the followers of Drog and Gö, call it the non-dual stage. Non-dual is the meaning of union, which is very excellent, but the name of the fifth stage should not be used, because the well-known four stages will cause harm. Therefore, the path is the four stages, and non-dual is summarized in the fruit. If it is said like this, it will be very good. There are four joys or sixteen joys for this, that is, the movement of bodhicitta, in the manner of the mother's stability, from the jewel to the navel, whatever is stable is the joy of the mother's stability. The structure of the body simultaneously emanates many, which is more excellent than the previous generation stage, and produces qualities such as life, strength, and agility, as well as not being overwhelmed by old age and death, etc.
Chinese
从脐轮到心轮之间稳固，是胜喜地，能同时见到无数三千大千世界的五种现量，五毒现行彻底止息，并且以能代替五毒，与烦恼相似的少分法，依靠五种智慧，能广大利益有情。从心轮上端到喉轮之间充满，是殊胜喜地，获得不忘陀罗尼，同时听闻诸佛说法，一切动静之物恒常发出法音，能新造许多明咒，从语言文字中能生出许多与有情心意相符之法等等功德。此后，从喉轮上端到顶轮之间稳固，一切显现同时显现为坛城，同时见到许多佛陀，供养的资具广大，于等持中我执与实执现行止息，自然获得许多不同的等持，是下稳固的俱生位。将这些分为四组，称为下稳固随念十六地，这全部以众多根本脉聚集的清净菩提心为主，各种脉、气的部分，进入中脉，由生身之物的部分，如空中云彩消散般确定，以此代替安住智慧自性的脉、气、明点，称为双运菩提心之充满，由此生出无边无际的乐空智慧之果，以及显现为天尊的坛城轮等广大生起，因此是随念天身和安乐，所以称为随念，仅在体性上相似，有高低之分的十六种分别。将上面所说的十二地也结合于此，十六地中的前四地是：断行、处、近处、田、近田，胜喜四地是：前念和近七，殊胜喜四地是：和合与近和合，俱生四地是：尸林、近尸林、近断行等。又
English
Being stable from the navel to the heart is the ground of Supreme Joy, with the five kinds of direct perception that simultaneously see many thousands of millions of worlds, the five poisons completely ceasing to manifest, and in place of them, relying on the five wisdoms that have a slight similarity in nature to the afflictions, one becomes capable of extensively benefiting sentient beings. Being filled from the upper edge of the heart to the throat chakra is the ground of Special Joy, obtaining the retention of non-forgetfulness, simultaneously hearing the Dharma from all the Buddhas, the sound of Dharma constantly arising from all that is stable and moving, being able to newly create many vidyā-mantras, and from speech and words, many Dharmas that accord with the minds of sentient beings arise, and so forth, one obtains such qualities. After that, by being stable from the upper edge of the throat to the crown, all appearances simultaneously appear as mandalas, simultaneously seeing many Buddhas and the wealth of offerings increases, and in samadhi, the manifestation of self-grasping and truth-grasping ceases, and many different samadhis are spontaneously obtained, this is the co-emergent ground of lower stability. By dividing these into four groups, it is called the sixteen grounds of lower stability and mindfulness, all of which are primarily pure bodhicitta in which many root channels are gathered, and from each part of the various channels, elements, and winds, one enters the central channel, and from each part of the elements of the arising body, it is certain that they vanish like clouds in the sky, and in place of that, the channels, winds, and bindus of the nature of wisdom abide, this is called the filling of the union of two bodhicittas, and from that, the fruit of bliss and emptiness wisdom without beginning or end, and the wheels of mandalas that appear as deities extensively arise, therefore, it is mindfulness of the deity's body and bliss, so it is called mindfulness, it is similar only in that characteristic, there are sixteen distinctions of high and low thoughts. The twelve grounds explained above are also combined here, the first four of the sixteen grounds are: Cutting Conduct, Place, Near Place, Field, Near Field, the four Supreme Joy grounds are: Forethought and Near Seven, the four Special Joy grounds are: Union and Near Union, the four Co-emergent grounds are: Cemetery, Near Cemetery, Near Cutting Conduct, and so on. Again,
Chinese
如果像安立断行地十一种那样，最初四种是处等四种，以及俱生四种，尸林、近尸林、断行、近断行结合起来是特别之处。 这样稍微确定共同意义后，对于正文的内容，已经讲完三个次第，现在讲解密次第的体性：舍弃普通明咒的气、不清净脉以及智慧，也就是具有变异部分的明点，各自与相关的分别念，融入智慧的气、脉和明点中。 也就是从密次第的最初，稍微舍弃一部分，直到最后完全舍弃为止。 二门是：为了产生能取所取的显现，或者气和明点运行之心的其他门。 那些的作用和运行逐渐停止，以及停止的气和明点，以及心分别念摇动的运行逐渐减少，最终从中解脱，以及轮转的脉、气、明点清净，由自续所摄，远离蕴、界、处等轮回之法，成为如身抛八法的智慧身，从最初开始转变为智慧身，直到最终圆满为止。 对于境，色、声、香、味、触，显现的执着消失，在等持中必定超越那些，也就是不清净的显现消失，从普通中必定超越，智慧的色、声等无量永远显现，以及之前所说不了解，以及从中对事物显现执着的无明，出现并存在如浓厚黑暗，如摩尼宝珠水晶，如满月般的智慧光明，无明消散后，生起明智的智慧。 那个比喻是，以前出现黑暗的时候虽然是夜晚，但是满月升起，从出现黑暗的那个时候起，就像转变为光明的显现一样，以前烦恼生起的时候，那个时候智慧，是自己显现的比喻，说月亮也表示菩提心不变的安乐。 因此，以明点不变的安乐，烦恼自然清净，特意
English
If, as in establishing the eleven stages of severance, the first four are the four such as abodes, and the four co-emergent ones, combining the charnel ground, near charnel ground, severance, and near severance is the distinction. Having thus ascertained the general meaning briefly, regarding the content of the text, having finished explaining the three stages, now explaining the nature of the secret stage: abandoning the ordinary mantra winds, impure channels, and wisdom, that is, bindus with a portion of change, each with their associated conceptual thoughts, merging into the wisdom winds, channels, and bindus. That is, from the beginning of the secret stage, gradually abandoning a portion, until finally completely abandoning it. The two doors are: either solely for the sake of generating the appearance of grasping and being grasped, or the other door of the heart through which winds and bindus travel. The function of those, and the gradual cessation of travel, and the winds and bindus that cease, and the movement of the mind's conceptual thoughts gradually decrease, and ultimately liberation from that, and the purification of the channels, winds, and bindus that cause cyclic existence, being encompassed by one's own continuum, being separated from the laws of cyclic existence such as the aggregates, elements, and sense bases, becoming a wisdom body like the eight aspects of body abandonment, and from the beginning of transforming into a wisdom body, until finally becoming completely perfected. Regarding the objects, forms, sounds, smells, tastes, and tactile objects, manifest clinging diminishes, and in meditative equipoise, definitely transcending those, that is, impure appearances diminish, definitely transcending the ordinary, the infinite wisdom forms, sounds, etc., always appear, and the ignorance of not knowing what was previously mentioned, and from that, manifest clinging to things, appearing and existing like thick darkness, the clear light of wisdom like a jewel crystal, like a full moon, ignorance dissipates and the wisdom of knowledge arises. That analogy is, although it is night when darkness appears, when the full moon rises, from the very time that darkness appears, just as it transforms into an appearance of light, just as when afflictions arise, at that very time, wisdom, is an analogy of self-arising, and mentioning the moon also indicates the unchanging bliss of bodhicitta. Therefore, with the unchanging bliss of the bindu, afflictions are naturally purified, intentionally
Chinese
雖然不是立即考察，但作為先前煩惱產生的替代，會毫不費力地顯現出廣大的智慧景象。遠離塵垢是，在等持中分別念止息，空性是遠離一切能取所取的景象，而所謂的勝妙，是指那本身被揭示為智慧。無相是，安住於遠離大小、好壞、邊中等等的平等性中，無願是，因為自性與果沒有差別，所以確定了不必在其他地方尋找那本性。因為沒有任何能取所取的景象，所以相僅僅成立為由分別念假立，通達為平等性，而在一切都是平等性的狀態中，因為沒有好壞，所以也不會對其他事物產生願望。因此，無願是因為無相，無相是因為空性。這是以相關聯的方式出現的。如果有人認為，在這種情況下，因為它們什麼也沒有成立，所以只是一個單純的空性，為了駁斥這種觀點，提到了智慧，即本來就遠離戲論的智慧。遠離視為自和他者是，捨棄了顯現為自他等二元的法，意思是逐漸捨棄。最極寂靜是痛苦寂滅，捨棄了身心的一切痛苦。貪欲與離貪混合是，為了特別體驗大樂。因為是貪欲，但沒有執著，所以也是離貪，因為這兩者在一個事物上具足，所以是混合。此處的貪欲不是指煩惱的貪欲，並且要知道，離貪也不是指具有嗔恨的相貌，以及具有厭惡的特徵。就像酥油倒入酥油中一樣是，雖然能取是通達空性的智慧，但所取空性就像虛空一樣什麼也不是。如果有人這麼認為，那樣的空性僅僅是由分別念假立的，不是實相的空性。因此，空性本身就是智慧，智慧本身就是空性，在空性通達空性的智慧中，沒有能知和所知，或者能取和所取的區別，就像酥油倒入酥油中一樣。這就是它的意思。所謂的涅槃，涅槃是痛苦的意思，而這最終是