English
Furthermore, distinguishing without error, and the extreme familiarization of being one with the nature of reality without effort, and immeasurable joy in the cause of benefit and happiness, and single-pointed concentration on suchness, and the diligence that necessarily arises from the ground of ordinary beings, and equanimity that is independent of the activities of body, speech, and mind. Discrimination, diligence, and joy are the aspects of insight, and extreme familiarization, concentration, and equanimity are the aspects of calm abiding, and mindfulness is the aspect of both. The eightfold noble path becomes the antidote to the two obscurations, and because it is a place to meditate and strive, it is the path. Having the characteristic of selflessness, and contemplating the existence of the next world in conventional truth, etc., are views, and after thoroughly examining what should be adopted and abandoned, abandoning what should be abandoned and manifesting what should be cultivated, mental happiness, and the desire for other sentient beings to realize, etc., are realization, and the desire to explain the true meaning, and the extremely pure actions of body, speech, and mind, and livelihood obtained lawfully through reason, and the diligence of combining one's own and others' three doors with virtue, and the mindfulness of not forgetting the Dharma as it was realized, and the concentration that manifests the object of focus, etc. Among these, view, observation, and diligence are insight, mindfulness and concentration are calm abiding, and speech, action, and livelihood are the realm of post-attainment, which are branches of both. Thus, the boundaries of where these seven categories are initially obtained are: in the small accumulation path, there are four mindfulnesses; in the medium, there are four correct abandonments; in the large, there are four miraculous feet. In the heat and peak of the path of joining, there are five faculties; in forbearance and supreme Dharma, there are five powers; in the path of seeing, there are seven branches of enlightenment; in the path of meditation, there are the eightfold noble path. In the higher and higher paths, all the qualities of the lower and lower paths exist in an upwardly increasing manner. If we assume that a single individual's continuum has all thirty-seven factors of enlightenment, then it can be summarized into ten natures, as it is said: From the perspective of names, they are summarized into ten things: faith and diligence, and mindfulness, and wisdom, concentration, and equanimity, joy, observation, and discipline, and extreme familiarization. Thus. Secondly, from the uncommon aspects of mantra, the favorable conditions for the worldly path are the four roots, such as the Sumskorma.
Chinese
并且，宝珠的脉结解开，充满菩提心时，那些风就变成了智慧的风。脉变成了中脉的自性。明点变得不可变，即脉、风、明点三者都成了本体是乐空的智慧，形象如彩虹般具有一切形象之色。以世俗菩提心充满则变成快乐的自性，以胜义菩提心充满则是以空性具有明亮显现的觉性之本体的名称。那时，仅仅是分别识的本尊是身，明点不变部分的快乐是受，未成立能取所取的法而显现光明是法，本尊和快乐知为心是心念住，共有四种。同样地结合，不退转母等四者，以及金刚中央的脉结解开，缘于本尊和快乐而知为空性和心的执着者，获得想要获得更高道的意愿等四种神足。小指等四者，以及密处的脉轮的脉结解开，所缘和执着如前，由于未见众多征相和理由而生起相信的信心等，生起信、精进、念、定的四根。罪母等四者，以及脐轮的脉结解开，空性成为显现一切形象的智慧之根，获得信、精进、念三种力量。施凉母等四者，以及心间的脉结解开，主要缘于快乐的等持，以及缘于空性的本尊的智慧力，即两种力量，以及对于一切形象心不散乱的等持，以及对于彼生起欢喜的精进，即获得两种菩提分。极具形母等四者，以及喉间的脉结解开，俱生自性的喜乐，以及不费力气不变化的快乐新增长的轻安，以及智慧和正念如前，生起四种菩提分。丑母等四者，以及眉间的脉结解开，空
English
And, when the four jewel knots are released and filled with bodhicitta, those winds become the winds of wisdom. The channels become the nature of the central channel. The bindu becomes immutable, that is, all three of the channels, winds, and bindus become the essence of bliss-emptiness wisdom, appearing like a rainbow with all forms. Being filled with conventional bodhicitta becomes the nature of bliss, and being filled with ultimate bodhicitta is the name for the essence of awareness with clear appearance in emptiness. At that time, the deity of mere consciousness is the body, the bliss of the immutable part of the bindu is the feeling, the appearance of luminosity without the establishment of the object and subject is the dharma, and knowing the deity and bliss as mind is the mind, mindfulness, and the four close placements. Similarly, combine the four, such as the irreversible mother, and by releasing the four knots of the vajra center, those who cling to emptiness and mind by focusing on the deity and bliss, obtain the four legs of miraculous power, such as the desire to attain the higher path. The four, such as the little finger, and by releasing the four knots of the channel wheel of the secret place, the object and clinging are as before, and because many signs and reasons are not seen, faith of belief arises, etc., the four powers of faith, diligence, mindfulness, and samadhi arise. The four, such as the sinful mother, and by releasing the four knots of the navel wheel, the power of wisdom arises as emptiness becomes manifest in all forms, and the powers of faith, diligence, and mindfulness are obtained. The four, such as the cool-giving mother, and by releasing the four knots of the heart center, the samadhi that mainly focuses on bliss, and the power of wisdom that focuses on the deity of emptiness, that is, the two powers, and the samadhi of one-pointed mind on all forms, and the diligence of delighting in it, that is, the two branches of enlightenment are obtained. The four, such as the extremely beautiful mother, and by releasing the four knots of the throat center, the joy of the innate nature, and the ease that effortlessly and immutably increases new bliss, and wisdom and mindfulness as before, the four branches of enlightenment arise. The four, such as the ugly mother, and by releasing the four knots of the forehead center, empti-
Chinese
对于空性本身，远离能作所作之勤作的舍，即是菩提支的最后一个，以及如前所说的智慧见，以及希望他人证悟它，以及知晓所有言语的自性为空性的语，即是获得圣道支三者。单调的空性、断绝魔障之母等，充满菩提心。顶髻的四脉结解开，由明点稳固，大乐和所有天身双运的等持，将成为获得圣道支，在其周围，八门之脉也充满两种菩提心而转变，由此从各方获得胜利的行为的事业和生活二者，勤作和忆念如前一样，舍弃三界的烦恼不善，生起超离世间的善法，生起四种正断。这三十七菩提分法各自，在上述共同的场合所说的菩提分法的体性，也以真实和随顺的任何方式而具足，因和体性不共同者特别结合。这样，在秘密次第的十二地中，近行和住和近住等，有四四菩提分法，田等八个有二二，近的近行有九个，实际上这些是与总法相符的加行道顶位，分为小小、小、中、大、大大和无上六种，与近行和住等五个，即六地相结合，忍位有小小等五种差别，与近的喜等五地相结合。前六个自性的分别念未断绝，后五个舍弃那些现前，因此那些本身与异生和圣者方向相同之故，五力以下与前者，菩提支以上与后者相结合。近的近行是安立在加行道法最胜自身具有的加行道上，也就是加行有四圣道支，正行有四正断，后有正定。如是因彼和彼
English
For emptiness itself, equanimity that is free from the effort of doing and being done is the last of the enlightenment branches, as well as the view of wisdom as previously stated, and the desire for others to realize it, and the speech that knows the nature of all speech to be emptiness, that is, obtaining the three noble path branches. The monotonous emptiness, the mother who cuts off the demons, etc., are filled with the mind of enlightenment. The four knots of the crown chakra are untied, and from being stabilized by bindu, the samadhi of the union of great bliss and all divine bodies will become the attainment of the noble path branch, and around it, the eight-door channels are also filled with two kinds of enlightenment mind and transformed, thereby obtaining from all directions the victory of the activity of karma and livelihood, effort and mindfulness are as before, abandoning the afflictions of the three realms and non-virtue, generating the virtuous Dharma that transcends the world, generating the four right abandonments. Each of these thirty-seven factors of enlightenment, the nature of the factors of enlightenment mentioned in the above common context, is also complete in any way that is real and consistent, and the uncommon causes and characteristics are especially combined. Thus, in the twelve grounds of the secret order, the preliminary practice, the dwelling, and the proximate dwelling, there are four factors of enlightenment each, the eight fields, etc., have two each, and the proximate preliminary practice has nine, in fact, these are the peak of the path of joining that conforms to the general Dharma, divided into six: very small, small, medium, large, very large, and unsurpassed, combined with the five of preliminary practice and dwelling, etc., that is, the six grounds, the forbearance has five distinctions such as very small, etc., combined with the five grounds such as the proximate joy. In the first six, the discriminating thoughts of nature are not interrupted, in the latter five, those that are manifest are abandoned, therefore, those themselves are in the same direction as ordinary beings and noble ones, so the five powers and below are combined with the former, and the enlightenment branches and above are combined with the latter. The proximate preliminary practice is established on the path of joining, the most excellent Dharma itself, which has the path of joining, that is, the joining has four noble path branches, the main practice has four right abandonments, and the latter has right concentration. Thus, the cause is that and that
Chinese
地的菩提方面的智慧，以及它所产生的，从无始以来显现成佛的三十七尊神，它们亲自显现并加持，从而获得其种姓使者的特殊集合，这是那些神与清净相结合的意义的精华。真正的道路，仅仅是超越世间的道路的三十七菩提分法，无论在见道之后，这三十七者全部真实存在，但从识、脉、明点、风这三者清净的方式来看，主要从运用方面来说，大多是前者类似，即见道及其后得是相续行，此后第一地与处所相结合，近相续行被说成是常边的智慧，它和它的菩提方面结合的方式如前。此论的观点是如此确定的，另一种说法是从见道开始，所有第一地都是处所，相续行与常边相结合，近相续行与常边实际相结合也有，总的来说此理也不相违背。从总摄世间和出世间道与果的角度来说，相续行与资粮道相结合，近相续行与究竟道相结合也有，依靠各自的续部经典，只是名称安立转变的差别，意义上没有任何相违。那么，宝珠和心间莲花瓣的脉结解开的这个阶段，与所有地的第一地相结合，以及与第十一地相结合，为什么不相违呢？这也是大多从解脱和解脱究竟的角度来说的，顶髻和宝珠轮也是所有其他轮的遍行，八门和四门以及四条主要脉也是，二十四者全部也作为遍行来做。清净的开端也比其他一切都早，极其究竟的也理应在一切的最后出现。因此在生起次第中，三轮包含在誓言轮之中，大乐轮以镇压一切中心的方式出现，也表示了同样的意思。
English
The wisdom of the Bodhi aspect of the earth, and what arises from it, the thirty-seven deities who have manifested enlightenment from beginningless time, they personally appear and bless, thereby obtaining a special gathering of messengers of their lineage, this is the essence of the meaning combined with the purity of those deities. The true path, the thirty-seven Bodhi-pakṣika-dharmas of the path that transcends the world, whether after the path of seeing, all thirty-seven are truly present, but from the way the three of consciousness, channels, bindus, and winds are purified, mainly from the aspect of application, mostly the former is similar, that is, the path of seeing and its subsequent attainment is continuous practice, thereafter the first bhumi is combined with the place, near continuous practice is said to be the wisdom of the constant edge, the way it and its Bodhi aspect are combined is as before. The view of this treatise is so certain, another saying is that from the path of seeing, all the first bhumi are places, continuous practice is combined with the constant edge, near continuous practice is also combined with the actual constant edge, in general this principle is not contradictory either. From the perspective of summarizing all the paths and fruits of the world and beyond, continuous practice is combined with the accumulation path, near continuous practice is also combined with the ultimate path, relying on the respective tantra scriptures, it is only the difference of name establishment and transformation, there is no contradiction in meaning. Then, this stage of the jewel and the heart lotus petal's nadi knot being untied, combined with the first bhumi of all the bhumis, and combined with the eleventh bhumi, why is it not contradictory? This is also mostly from the perspective of liberation and ultimate liberation, the crown and jewel chakra are also the pervaders of all other chakras, the eight doors and four doors and the four main nadis are also, all twenty-four also act as pervaders. The beginning of purity is also earlier than everything else, and the extremely ultimate should also appear at the end of everything. Therefore, in the generation stage, the three wheels are contained within the samaya wheel, and the great bliss wheel appears in the manner of suppressing the center of everything, which also represents the same meaning.