English
Although it is not an immediate examination, as a substitute for the arising of previous afflictions, the vast appearance of wisdom arises effortlessly. Being free from dust is, in equipoise, the cessation of conceptualization, and emptiness is being free from all appearances of grasper and grasped, and what is called supreme, refers to that very nature being revealed as wisdom. Signlessness is, abiding in equanimity, free from large and small, good and bad, extremes and center, and desirelessness is, because there is no difference between nature and result, it is determined that there is no need to seek that very nature elsewhere. Because there is no appearance of grasper and grasped, signs are established only as being imputed by conceptualization, realizing equality, and in the state where everything is equality, because there is no good or bad, there is also no arising of desire for other things. Therefore, desirelessness is because of signlessness, and signlessness is because of emptiness. This appears in a related way. If someone thinks that, in this case, because they have not established anything, it is just a mere emptiness, in order to refute this view, wisdom is mentioned, that is, wisdom that is primordially free from elaboration. Being free from perceiving as self and other is, abandoning the phenomena that appear as duality such as self and other, meaning gradually abandoning. Utterly pacified is the pacification of suffering, abandoning all the suffering of body and mind. The mixing of desire and non-desire is, in order to especially experience great bliss. Because it is desire, but without attachment, it is also non-desire, because these two are complete in one thing, it is mixed. The desire here does not refer to the desire of afflictions, and it should be known that non-desire does not refer to having the appearance of hatred, and having the characteristic of aversion. Like putting butter into butter is, although the grasper is the wisdom that realizes emptiness, the grasped emptiness is like the sky, nothing at all. If someone thinks like that, such emptiness is merely imputed by conceptualization, it is not the emptiness of reality. Therefore, emptiness itself is wisdom, and wisdom itself is emptiness, in the wisdom of emptiness realizing emptiness, there is no distinction between knower and known, or grasper and grasped, like pouring butter into butter. That is its meaning. The so-called Nirvana, Nirvana means suffering, and this ultimately is
Chinese
因为显现和声名一切都是虚假的，从那样的悲伤中，不是新近逝去，而是本来就逝去的，本来就没有沾染的那个显现出来。名为无我的菩提心，就胜义菩提心大乐的智慧，那是不生不灭，无论何时也不会改变的常、稳、无别、遍布，虽然是这样，但不是人我，恒常真实且被体验，具有一切相和圆满成就的特征，但因为超离言语分别的境地，所以不是法我，故名无我。因此，双门关闭，断绝来去，业风止息，断绝咒语等，界止息，远离蕴等的无漏之身，变得如毛发指甲一般，超离境地，心具有不可思议智慧的显现，以月亮的比喻，从大乐的利益中烦恼转为道用等等，从最初开始，到后来圆满之间出现的秘密次第的体性或功德被揭示，而“远离尘垢”等以下，是秘密次第圆满的成就，揭示了双运的特征。关于那个界限是，智慧的次第圆满后，以三摩地的身体成就如幻之身的刹那，那是到达秘密次第的最初，是顶峰智慧的最初。从那以后，由于长久串习，获得下稳的第一地，是从最初的忍开始，到十五追念之间是忍，第十六是法最胜。在那之后的第二个刹那，生起见道的智慧开始，被安立为秘密次第的果，对此，见道是双运的结合，而它的后得本身就是双运，下部论藏的法，从阿毗达磨中宣说的十六个刹那的真实意义也是，见道唯是大乐的智慧，那也是由四喜和十六的特征，四喜是从四个脉轮产生的智慧，四个脉轮被四谛所摄，应当对宣说为一切法的根本的这个生起定解。获得这个无二次第后，清净刹土或佛
English
Since all appearances and reputations are false, from such sorrow, it is not newly deceased, but originally deceased, the one that was never tainted manifests. Called the Bodhicitta of selflessness, the wisdom of great bliss, which is the ultimate Bodhicitta, is unborn and unceasing, and is always unchanging, constant, stable, inseparable, and all-pervading. Although it is like that, it is not the self of a person, it is always true and experienced, and has the characteristics of all aspects and perfect accomplishment, but because it transcends the realm of words and concepts, it is not the self of phenomena, hence it is called selflessness. Therefore, with the two doors closed and the coming and going cut off, the karma wind ceases, and with the abandonment of mantras and so on, the elements cease, and the uncontaminated body separated from the aggregates and so on, becomes like hair and nails, transcending the realm, the mind has the appearance of inconceivable wisdom, and with the example of the moon, from the benefit of great bliss, afflictions are transformed into the path, etc., from the beginning to the end, the nature or qualities of the secret stages that occur are revealed, and from "free from dust" onwards, it is the accomplishment of the completion of the secret stages, revealing the characteristics of union. Regarding that boundary, after the completion of the stages of wisdom, the moment when the body of samadhi achieves the illusory body, that is the beginning of reaching the secret stages, and it is the beginning of the wisdom of the peak. From then on, due to long-term habituation, obtaining the first ground of lower stability, it starts from the first patience, and up to the fifteenth recollection is patience, and the sixteenth is the supreme Dharma. From the second moment after that, the arising of the wisdom of the path of seeing begins, and it is established as the fruit of the secret stages. In this regard, the path of seeing is the union of union, and its subsequent attainment itself is union. The true meaning of the sixteen moments spoken of in the Abhidharma of the lower Tripitaka is also that the path of seeing is only the wisdom of great bliss, which is also characterized by the four joys and sixteen. The four joys are the wisdom arising from the four chakras, and the four chakras are included in the four truths. One should generate certainty about this explanation as the root of all phenomena. After obtaining this non-dual stage, the pure land or Buddha
Chinese
于无量刹土中，在二十四个大处等处安住的那些地方，修持等持双运和后得胜方之行，次第现证十二地，最终与双运金刚持大尊结合。要现证这四种次第，需要修持吗？不需要修持吗？答：只要密咒次第的智慧没有达到究竟，就不要修持成就殊胜悉地的行为。之后，为了生起智慧次第，以及为了获得前前喜地而修持后后喜地，修持是好的，不修持也可以成就。为了从秘密次第的各地上升到更高的地上，必须修持，并且认为三种修持中的任何一种都可以。在这些修持中，业手印的进入和退出是必须的，在智慧次第的第四地和秘密次第的第一地修持时，必须依赖业手印，而对于其他的地，则根据情况进行结合，没有一定的规定。第二，将此与经文结合，分为：讲述续部的开端之义，必须显示经部的精要，以及确定这两者的意义为自性清净三个方面。第一，妃子的bhaga是指名为极乐的处所。安住是指具有住所。一切也是如来，如来也是如来，如来是指蕴等。它们的身体、语言和意念是嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）这三个字。它们的金刚是指菩提心。其妃子是指安住在人等形象中。其bhaga是指“于彼”之义。诶旺（藏文：ཨེ་བཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：诶旺）是指：诶的相好之处，中央以旺装饰，是所有安乐的基础，是佛陀珍宝之甘露。这是化身我从圆满报身所获得的。如是，一切如来的身语意金刚，妃子的bhaga等处，薄伽梵菩提心如是安住。一时，是指一次的时间，即寂灭之时，以及春季之时。只要
English
In immeasurable buddhafields, in those places established in the twenty-four great places and so on, by practicing the conduct of equipoise union and subsequent attainment victorious over all directions, gradually manifesting the twelve bhūmis of the noble ones, ultimately uniting with the great Vajradhara of union. To manifest these four stages, is practice necessary or not? If asked, as long as the wisdom of the stages of mantra has not reached its ultimate conclusion, one should not engage in the practice of accomplishing supreme siddhis. After that, for the sake of generating the stages of wisdom, and for the sake of attaining the earlier and earlier joyful bhūmis and then accomplishing the later ones, it is good to practice, but even without practice, it can be accomplished. For the sake of progressing from one to the next of the bhūmis of the secret stages, practice is definitely necessary, and it is considered that any of the three practices is sufficient. Among these, the entering and exiting of karma mudrā is definitely necessary. In the practice of the fourth bhūmi of the wisdom stage and the first of the secret stage, one must rely on karma mudrā, while for the others, there is no fixed rule, but rather it is combined as appropriate. Secondly, combining this with the scriptures, it is divided into three aspects: explaining the meaning of the introduction to the tantras, necessarily showing the essence of the sūtras, and determining that the meaning of both is naturally pure. First, the bhaga of the consort refers to the place named Sukhāvatī. "Residing" means possessing a residence. Everything is also the Tathāgata, and the Tathāgata is also the Tathāgata, the Tathāgata refers to the skandhas and so on. Their body, speech, and mind are the three syllables oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Their vajra is bodhicitta. Its consort refers to residing in the form of humans and so on. Its bhaga refers to the meaning of "in that." E-vaṃ (藏文：ཨེ་བཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：诶旺) means: wherever there is a good aspect of e, in the center it is adorned with vaṃ, it is the basis of all bliss, it is the Buddha's precious nectar. This is what the emanation body, I, obtained from the enjoyment body. Thus, in the body, speech, and mind vajras of all the Tathāgatas, the bhaga of the consorts, the Bhagavan bodhicitta thus resides. "At one time" means at one time, that is, at the time of cessation, and at the time of spring. As long as
Chinese
即当阻止进入右边和左边的鼻孔的气息。这是它的定义。如是说。所谓金刚女的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是名为极乐世界，从中产生最纯正的殊胜快乐。四脉轮的中心在主脉之中。所谓住在那里，是指敲击世俗的主脉，接触到智慧的主脉，变成智慧明点的自性，具有安住于无分别的体性。一切皆是，也是如来，这样将基础统一起来。五蕴的根本字母气脉是如来，四界的根本字母气脉是四母，根身和对境的根本字母气脉是菩萨父母等。它们的精华是精液，变成尘土和气的体性，即是身语意和三个字母。它们融入智慧乐空无二的体验就是金刚，即光明，胜义菩提心，乐是世俗，大悲，空是胜义，一切种相，二者双运，即是空性大悲无别，被称为菩提心。又一种解释是，女的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是，以金刚菩提心的因或方便的角度来说，她的妃子是安住在人身的业手印，以及“等”字包括意手印和天物空性手印等。进入她的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之中，从蕴等的身语意融入胜义的三个字母，就是这个意思。这是用三个字母的象征来表示的，如总说时所说的四金刚中的前三个金刚。它们说明了胜义的处所和导师，法是双运，即所谓的诶avam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是，诶的妙好部分的意思。另一种译法是，诶的形象是天神的全部。诶字是具有一切形象的天神坛城，或是妙好部分，即法性一切种相变成如来们的身和刹土，在中央是vam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。