Chinese
对于未获得二地（指资粮道和加行道）的阐述是：与前面所说的造作的必要性相违背。因此，生起次第的坛城等仪轨行为，以及各种支分部分的一切努力，并非是获得从一切障碍中解脱的菩提并引导，为了殊胜而努力于成百上千的戏论，只是徒劳而已。又有些人这样认为，将咒语融入形象中，没有菩提也没有修习。身语意金刚者，这简而言之若作分析，是咒语的假立之三摩地，应当修习菩提的结合。如《集经》等续部中所说，以分别的智慧完全舍弃一切相状的空性，在无有遍一切烦恼和分别的法界中安住，仅仅如此就能获得成佛。但经中说：非由无分别而成佛。这是在行持空性的相似品，依于断见边，并且从福德资粮中退失，因此不是获得成佛的真正道路。同样，如月亮金刚等次第观修本尊等，以及所有带有分别的观修，也不会转变。如是说：善或非善皆可，任何分别之差别，如火与焚烧般，无有分别之基础故无有差别。如同任何暂时的造作步骤，都不是显现原始佛陀的道路。例如，如同世俗的分别念一样，善的分别念也是造作的、暂时的。如是说。对此，有些人认为：因为不是成佛的直接因，所以要舍弃，除了常恒无间之道以外，其他一切都要净除。又仅仅绕塔，也会成为无上菩提的远因，那么，这些造作的禅修为什么不会成为远因呢？等等思考了很多。但并非说因为不是成佛的直接因所以要舍弃，也并非说不会成为从长远长远传递的方法，但是，这些造作的道对于获得成佛来说，若没有则不会生起。
English
The explanation for not attaining the two bhumis (referring to the Accumulation Path and the Preparation Path) is: It contradicts what was said earlier about the necessity of artificiality. Therefore, all the efforts in the ritualistic activities such as the mandala of the generation stage, and the various parts and components, are not leading to the attainment of enlightenment that is liberated from all obscurations. Striving for hundreds and thousands of elaborations for the sake of the supreme is merely exhausting. Furthermore, some people think that incorporating mantras into forms, there is no enlightenment and no practice. The Vajra holder of body, speech, and mind, this, in short, if analyzed, is the Samadhi of the imputed mantra, one should meditate on the union of enlightenment. As it is said in the tantras such as the Compendium Sutra, with the discriminating wisdom, completely abandoning all characteristics of emptiness, abiding in the realm of reality that is free from all afflictions and discriminations, one can attain Buddhahood merely by doing so. However, it is said in the sutras: Buddhahood is not attained through non-discrimination. This is practicing a mere imitation of emptiness, relying on the extreme of nihilism, and falling away from the accumulation of merit, therefore it is not the true path to attain Buddhahood. Similarly, meditating on deities in stages such as the Moon Vajra, and all meditations with discriminations, will not transform either. As it is said: Whether it is virtuous or non-virtuous, any difference of discrimination, is like fire and burning, since there is no basis for distinction, there is no difference. Just like any temporary artificial step, it is not the path to manifest the primordial Buddha. For example, just like ordinary discriminations, virtuous discriminations are also artificial and temporary. So it is said. To this, some people think: If it is abandoned because it is not the direct cause of Buddhahood, then everything other than the continuous, uninterrupted path must be purified. Also, merely circumambulating a stupa will become a distant cause of unsurpassed enlightenment, so why wouldn't these artificial meditations become distant causes? And so on, they have thought a lot. But it is not said that it should be abandoned because it is not the direct cause of Buddhahood, nor is it said that it will not become a method transmitted from afar, but these artificial paths, for attaining Buddhahood, will not arise if they are absent.
Chinese
说：“这不是我的肠子，也不是不共的道。”这样就遮止了有分别的瑜伽士们，以及虽无分别却只是空性的道，不是正确的道。完全了知极清净次第后修习的智者们，必定会成佛，因此那个次第才是正确的道。如是说，极清净次第唯一是，诸佛为了解脱而宣说。这里极清净的次第是双运道，对此，很多人认为将上述有分别无分别的二道聚集起来就是双运，这是非常不合理的，因为会犯两种过失。这里玛多译师完全了知双运二谛，即当显现为所欲之神的自性时，同时非常清楚地了知其为大乐的体性之时。这样解释似乎是关键的要点。总之，就是幻身与光明双运，或具足一切殊胜的空性与不变的乐双运，或身与智慧双运，或乐空无别，或空性与悲心无别，或因果无别，或方便智慧双运之道。也就是将心的原始离戏之乐，以及其显现光明双运，以方便来象征，并认定而修习，这就是极清净的次第。第四是，作用或自性存在，作者也是自性，作用和作者的事物，舍弃自性的事物。自性即无为的道，在那极清净的次第中，具足了真实义的坛城和咒语和念诵，以及四种事业，和成就，和仪轨等等一切瑜伽，因此，一切事业等，任何造作次第的利益，都将毫不费力地由此产生。而且，从显现的方面来说，未经分别而自然显现的本尊和宫殿，以及光芒的放射和收摄等等，以及咒语的形象和
English
Saying, "This is not my intestine, nor is it the uncommon path." Thus, it is prevented that yogis with conceptualization, and even those without conceptualization who are merely emptiness, are not the correct path. Those wise ones who, having fully understood the utterly pure order, meditate, will surely become Buddhas, therefore that order is the correct path. As it is said, the utterly pure order alone is taught by the Buddhas for the sake of liberation. Here, the utterly pure order is the path of union. Many people think that the two paths of conceptualization and non-conceptualization mentioned above are combined to form union, which is very unreasonable, because it would lead to both faults. Here, the translator Mar Dol fully understands the union of the two truths, that is, when the nature of the desired deity appears, at the same time, it is very clearly known that it is the nature of great bliss. This explanation seems to be the key point. In short, it is the union of the illusory body and clear light, or the union of emptiness endowed with all perfections and unchanging bliss, or the union of body and wisdom, or the inseparability of bliss and emptiness, or the inseparability of emptiness and compassion, or the inseparability of cause and effect, or the path of the union of skillful means and wisdom. That is, the original, free from elaboration, bliss of the mind, and the union of its clear appearance, symbolized by skillful means, and identified and meditated upon, is the utterly pure order. The fourth is, action or nature exists, the agent is also nature, the objects of action and agent, abandon the objects of nature. Nature, that is, the unconditioned path, in that utterly pure order, is complete with the mandala of ultimate meaning, and mantras and recitations, and the four kinds of actions, and accomplishments, and rituals, etc., all yogas, therefore, all actions, etc., any benefits of the contrived order, will effortlessly arise from this. Moreover, from the aspect of appearance, deities and palaces that arise naturally without being fabricated by conceptualization, and the emission and absorption of light rays, etc., and the forms of mantras and
Chinese
声音等无边无际的事物恒常显现，以及解释声音的运用方式，并且从计算意义的角度来说，由于获得大乐，所以是坛城；由于是触及身体要穴的智慧，所以是本尊；由于焚烧五蕴和烦恼，所以是火供；由于从意念、表相和分别念中救护，所以是咒语；为了平息罪业，与寂静等无边无际的事物相结合。例如，修习双运之道，能平息自他的罪业和损害，因此实际上也能成就寂静的事业。乐空是具有一切相的显现之门，即使没有分别念，也会显现为本尊和咒语的形象，从而进行寂静的事业。在生起次第方面，虽然可以通过白色的禅定来平息，并且不进行杀戮等等，但在这里，一切都能做一切，并非只有一种确定。因此，在瑜伽士的心中，即使只显现快乐的形象，但由于自性是具有一切相的，所以由于是所有坛城和所有咒语的自性，因此能成就事业和悉地等一切利益。同样，即使在心中显现为白色的形象，但由于自性是具有一切相的，所以能做一切。当显现那个和那个形象，并做那个和那个事业时，也要了知自性远离一切戏论，并且安住于心不动的状态。因此，在这种体验的自心中，没有任何行为、作者和事业这三者的差别，并且要了知远离戏论。因此，一切行为、利益和果报都仅仅从自性双运中产生，作者、道路和一切因也都在自性中圆满，并且从自性的角度来说，没有行为、作者、因果等差别，因为在大乐中一味一体。因此，在其他论典的其他译本中说：“自性中有行为，自性中有作者，当完全了解自性时，没有行为也没有作者。”这样说是容易理解的。一切行为的自性，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字真实存在，以无始无终的事物，如海洋般充满珍宝。
English
Sounds and other limitless phenomena constantly arise, as well as the way to apply sound explanations, and also from the point of view of calculating meanings. Because of taking great bliss, it is a mandala; because it is the wisdom that touches the vital points of the body, it is a deity; because it burns the aggregates and afflictions, it is a fire offering; because it protects from thoughts, appearances, and conceptualizations, it is a mantra; in order to pacify sins, it is combined with peace and other limitless things. For example, by meditating on the path of union, it pacifies the sins and harms of oneself and others, so the activity of pacification is actually accomplished. Bliss and emptiness is the door of appearance that has all aspects, and even without conceptualization, it appears in the form of deities and mantras, thereby performing the activity of pacification. In terms of the generation stage, although it can be pacified by white meditation, and killing is not done, etc., here, everything does everything, and there is no certainty of just one. Therefore, in the mind of a yogi, even if only the appearance of happiness arises, because the nature is all-encompassing, because it is the nature of all mandalas and all mantras, all benefits such as activities and siddhis will be accomplished. Similarly, even if a white appearance arises in the mind, because the nature is all-encompassing, it can do everything. When that and that appearance arise, and that and that activity is being done, one should also know that the nature is free from all elaborations, and abide in a state where the mind does not move. Therefore, in the realm of one's own mind that experiences in this way, there is no difference between the three things: action, agent, and deed, and one should know that it is free from elaborations. Therefore, all actions, benefits, and results arise only from the nature of union, and the agent, path, and all causes are also complete in that very nature, and from the point of view of that very nature, there is no difference between action, agent, cause, and effect, because they are of one taste in great bliss. Therefore, in other translations of other texts, it says: "In nature there is action, in nature there is an agent, when nature is fully understood, there is no action and no agent." This is easy to understand. The nature of all actions is that the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）truly exists, with beginningless and endless things, like an ocean filled with jewels.
Chinese
。 这样，坛城等等，所有行为的分类的自性法性大乐，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形态存在，这是用符号表示的。而且，有些范本中说“ཨཾ་字真实存在”，这样说是很好的。 就像《喜金刚》中所说：“彼之乐是大手印，位于脐轮之中，是最初之音的自性，诸佛称为智慧。” 就像这样。其中，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字是ཨརྱ་ནུཏྤནྣ་（梵文天城体：आर्यनुत्पन्न，梵文罗马拟音：āryanutpanna，汉语字面意思：圣无生）的意思，即本来就没有生。 半月音是所有形态的特征。 明点是远离破灭的乐。 纳达是这三者味道相同的意义。 这样，ཨཾ་字就是用符号来表示的。 虽然它本身没有确定的位置，但是，脐轮中央的红色部分，是所有言说产生的根源，将重点放在具有阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字能力的那个上面，最初，自此位置生起拙火燃烧景象的形态，因此会证悟ཨཾ་字的意义。所以说位于脐轮。燃烧景象本身也是空色大手印，也是智慧。 因此，这是法身，所以最初没有生，最终没有灭，也没有处所、时间和作者的存在。因为是原始的，所以没有没有它的时间的开始和结束。这里所说的“事物”，不是指由聚合而成的物质和意识的事物。虽然不是用非事物的反义词来表达的事物，但却是存在于实相中，并且能被无误的觉知所体验的意义。 经续论典中所说的很多“事物”都应该这样理解。所说的“非事物”，在很多情况下，也是用事物的反义词来表达，并不是仅仅指无实有，而是指没有对境和远离戏论的意义。 如此这般的实相法身，就像充满各种珍宝的大海一样，充满着十方三世一切如来的功德而存在。 就像所说：“大海广大不可测，功德珍宝无尽藏。” 总是世间俗谛本身，与之相违。