Chinese
，与果的象征相结合，是积累资粮的支分，是守护障碍的支分，在何处成佛的刹土，如何成佛的方式，成佛的事业，这样归纳。而这，上师前辈们的观点有安住和不安住两种。第一种是二次第瑜伽的真实本身。后者有念诵瑜伽、朵玛瑜伽、食物瑜伽、行为瑜伽、随念瑜伽、睡眠瑜伽、起床瑜伽、沐浴瑜伽。这些都包含在无上瑜伽中。上面所说的进入瑜伽等九种瑜伽，是胜乐金刚独有的术语。第四，讲述所净和能净的次第，有些人认为所净是前世积累的福德等，今生修习道，这是需要净化的。这些是承认过去是实有的，因为过去已经消失了，所以这是不合理的。然而，如果说因为缘念过去而生起分别念，所以需要修习，那么过去和实有是无法缘念的。如果仅仅依靠名称和声音的总体而生起分别念，那么依靠兔角也会生起分别念，因此也需要将兔角作为所净。有些人认为仅仅整理相似之处，无法理解所净等，如同有生、死、中阴三者一样，需要将三身作为道。在此无上瑜伽中，甚深生起次第的意义，也不在于仅仅进行许多仪轨、获得成就，仅仅观想本尊，执持誓言尊和智慧尊无二的慢，以及具有本尊身相的形象。因为前三者在下部续部中也有，所以不是证悟大手印成就的方法。后者也不是修习方式的差别，而是所修的差别的缘故。因此，因为存在与所净相符的特殊生起次第的缘故。这样解释虽然可以通过所净的差别来安立，但是不需要遮止前者，因为获得成就等三者也是非常无上、迅速和殊胜的。总的来说，不将获得成就作为甚深特点的善说，真是太好了。
English
, combined with the symbolism of the fruit, is a branch of accumulating merit, a branch of guarding against obstacles, the field where one attains Buddhahood, the manner in which one attains Buddhahood, and the deeds of a Buddha, thus summarized. And this, according to the views of the previous lamas, has two aspects: abiding and not abiding. The first is the actual yoga of the two stages. The latter includes recitation yoga, torma yoga, food yoga, conduct yoga, mindfulness yoga, sleeping yoga, rising yoga, and bathing yoga. These are all included in the unsurpassable. The nine yogas, including the entering yoga mentioned above, are unique terms of Hevajra itself. Fourth, in explaining the order of what is to be purified and what purifies, some consider that what is to be purified is the merit accumulated in previous lives, etc., which are to be purified by practicing the path in this life. These have gone to asserting that the past is substantially existent, and since the past has already ceased, it is unreasonable. However, if it is said that because conceptual thoughts arise from focusing on the past, it is necessary to practice, then the past and the real cannot be focused upon. If conceptual thoughts arise merely by relying on the generalities of names and sounds, then they will also arise by relying on rabbit horns, so it would also be necessary to make rabbit horns the object of purification. Some say that merely arranging similarities does not lead to an understanding of what is to be purified, etc., and that just as there are three: birth, death, and bardo, it is necessary to make the three kayas the path. Here in the unsurpassable, the meaning of the profound generation stage is also not merely about performing many rituals and obtaining siddhis, merely visualizing oneself as the deity, holding the pride of the samaya being and wisdom being as inseparable, and having the appearance of the deity's form in union. Because the former three are also present in the lower tantras, they are not the means of realizing the siddhi of Mahamudra. The latter is also not a difference in the way of practice, but rather a difference in what is to be practiced. Therefore, because there is a special generation stage that is in accordance with what is to be purified. Explaining in this way can establish the distinction of what is to be purified, but it is not necessary to negate the former, because obtaining siddhis, etc., are also very unsurpassable, swift, and excellent. In general, this well-spoken explanation of not making the attainment of siddhis a profound specialty is excellent.
Chinese
名称啊！不要显明自己的真相。仅仅是符合佛法的规矩是不够的，积累福德资粮直到圆满次第之间作为所净而修习也是非常相违的。因此，自宗的观点是：生、死、中阴等所净、能净、结合方式具有特殊性，这些是修习的主要方式，因此也需要对所净清净和获得果位的自豪感。其余细微的部分是：所净、能净、结合方式是普通的，虽然仅仅是符合佛法的规矩，但这种方式也从一些具量者那里宣说，因此是所净和结合方式。有些人认为，已经生起了所有的誓言者，是修习的结果，即成佛的时候和结合的因，因此在那之后就不修习所净了，并且认为死亡是道用化身法身，中阴是道用化身报身，出生是道用化身应身，是建立在誓言勇识上的，这些自相矛盾的说法是散乱的。如果在获得果位时结合，认为那是修习结果的时候，那么获得法身却未成就二身且未成佛的人是不存在的，那么仅仅应身在修习结果时结合的理由是什么？如果认为在那之前所净是主要的，那么在所净主要的时候可以和修习结果结合，那么在修习结果主要的时候为什么不能和所净结合？因此，这个错误是把分别次第的论典作为错误的根源，并且对时轮的续部注释和以前的大译师、班智达们不敬。这里所安立的所净的分别，是按照大多数人所熟知的那样安立的，总的来说，因为有两种所净，所以一些大德们着重强调所净和能净的差别是非常好的。但是，对于把轮回的法作为所净的观点，通过强烈驳斥来阐述，仅仅是清楚地表明了自己喜欢争论。对于那些的详细辩论会变得繁多，所以不扩展了。这样遮止邪见之后，对于自宗来说，归纳为精华就是和所净结合，以及和修习结果结合。第一种有三种，修习死亡。
English
Name! Do not reveal your own truth. It is not enough to merely conform to the rules of Dharma, and it is also very contradictory to practice accumulating merit and resources as something to be purified until the completion stage. Therefore, the view of our own school is: the objects to be purified, the means of purification, and the special methods of combination in birth, death, intermediate state, etc., are the main methods of practice, so it is also necessary to have pride in the purity of the objects to be purified and the attainment of the result. The remaining small parts are: the objects to be purified, the means of purification, and the methods of combination are ordinary, although they are merely in accordance with the rules of Dharma. However, this method is also explained by some qualified individuals, so it is the object to be purified and the method of combination. Some people think that those who have generated all the vows are the result of practice, that is, the time of becoming a Buddha and the cause of combination, so they do not practice the object to be purified after that, and they think that death is the Dharmakaya of the path, the intermediate state is the Sambhogakaya of the path, and birth is the Nirmanakaya of the path, which is established on the Vajrasattva of vows. These contradictory statements are scattered. If you combine at the time of obtaining the result and think that it is the time of the result of practice, then there is no person who has obtained the Dharmakaya but has not achieved the two bodies and has not become a Buddha, so what is the reason for combining only the Nirmanakaya with the result of practice? If you think that the object to be purified is the main thing before that, then if you can combine with the result of practice when the object to be purified is the main thing, why can't you combine with the object to be purified when the result of practice is the main thing? Therefore, this mistake is to take the scriptures of the graded system as the root of the mistake, and to disrespect the commentary on the Kalachakra Tantra and the great translators and pandits of the past. Here, the distinctions of the objects to be purified are arranged as they are generally known, and in general, because there are two kinds of objects to be purified, it is very good that some great masters emphasize the difference between the object to be purified and the means of purification. However, the view of taking the Dharma of Samsara as the object to be purified is explained by strongly refuting it, which only clearly shows that they like to argue. The detailed debates on those will become numerous, so I will not expand on them. After preventing such wrong views, for our own school, summarizing to the essence is to combine with the object to be purified, and to combine with the result of practice. The first has three, practicing death.
Chinese
，以及包含中阴净化和转生净化的支分。第一，集聚智慧足迹法和胜乐金刚黑派系的现观，积累智慧资粮本身就是死亡的净化，这是前行和正行二者。其他派系则无法尽述。第二，中阴净化是，不动金刚瑜伽母和红阎摩敌以及金刚座四法，观想完整面容和手印，与中阴身形和形态相符。有些人写五个字，三个字是中阴的身语意，两个“ཧོ་”是贪爱和执取。同样，只写一个字和安放那达，也只是象征。不将中阴的形相作为心的显现之外的真实象征，是因为没有粗大的身体，只依赖于微细的意身，并且除了生起种子的时刻之外，中阴的心的显现也不会升起，如同虫子转移到莲花上一样，中阴非常短暂，只存在于最后时刻的一刹那，与之相应地进行观修。第三，观察四生次第，任何一个合格的生起次第都能运用四生，因此将“胎生净化”等词语组合在一起是不恰当的。那么应该怎样呢？虽然在净化方面，四生没有远近之分，但根据生起方式的相似性，主要是与化生相似的顿生，与湿生相似的仅从月亮和种子生起，以及金刚三种瑜伽生起。与卵生相似的五种现证生起。与胎生相似的从融化和歌声的激发中升起。上述各派认为，即使在同一个现观中，人等加持之神与化生相似，五种现证生起与湿生相似，空行母嬉戏与胎生相似，从明点的丸药中升起与卵生相似。如果存在如此宣说的依据，那似乎是可以的。因此，实际的转生方式，以及中阴进入的时间也会出现各种情况，刹那间。
English
, and the branches including bardo purification and rebirth purification. First, in the Abhisamaya of the practice of the gathering of wisdom feet and the black tradition of Hevajra, the accumulation of wisdom accumulation itself is the purification of death, which is both the preliminary and the main practice. Other traditions are too numerous to mention. Second, the purification of Bardo is, Achala Vajrayogini and Red Yamari and the four seats, contemplate the complete face and mudras, which are consistent with the body and form of Bardo. Some people write five letters, the three letters are the body, speech and mind of Bardo, and the two "HO" are greed and attachment. Similarly, writing only one letter and placing Nada is only a symbol. The reason why the form of Bardo is not regarded as a real symbol other than the appearance of the mind is that there is no gross body, only relying on the subtle mind body, and the appearance of the mind of Bardo will not arise except at the moment of generating the seed, just like a worm transferring to a lotus flower, Bardo is very short, only exists in the last moment, and contemplates accordingly. Third, examining the order of the four births, any qualified generation stage can use all four births, so it is inappropriate to combine terms such as "womb-born purification." So what should it be? Although there is no distance between the four births in terms of purification, according to the similarity of the generation method, the main ones are the sudden birth similar to the transformation birth, the generation from only the moon and seeds similar to the moisture birth, and the generation of the three vajra yogas. The five manifestations of enlightenment are similar to egg birth. Those similar to womb birth arise from the melting and stimulation of songs. The above schools believe that even in the same Abhisamaya, the gods of blessing such as humans are similar to transformation birth, the five manifestations of enlightenment are similar to moisture birth, the play of the dakinis is similar to womb birth, and the rising from the pill of the bindu is similar to egg birth. If there is a basis for saying so, it seems to be okay. Therefore, the actual way of rebirth, and the time of entering the Bardo will also vary, in an instant.
Chinese
生起次第方面，只是混合心之投入；中间三个阶段，则是生起种子之时机。以歌声劝请融入时，有诸多不同之入口。有些中阴身认为从母亲的头发进入，因此也有从梵穴进入胎中的情况；如同认为吸吮乳汁而进入，也有从口进入的情况；如同有些人认为从父亲的口进入，也有从父亲的口进入的情况；有些人认为接触生殖器而进入，因此也有最初就进入女阴的情况。此之果，是建立金刚持，以及在生起五现证菩提之时，观修吽字等种子字，是为了清净胎之五阶段。生起五峰金刚杵之方式，下方之五峰是五根圆满，上方之五峰是手足各自的五指，头部则与眼耳鼻舌身之部分相结合。又，果位之时，仅从光蕴生起，是就简略而言。生处以及身语意加持等，是诸根以及身语意三门逐渐增长，并加以特别观察，成为能享用对境，融入智慧尊是区分差别，灌顶是进入自己本尊之法，供赞等是享用欲妙，坛城收摄是超越时限而死亡，禅定间隙之本尊像站立，是象征来世再次受生。第二，将果位与之结合，也是与何处成佛之处相同之宫殿，如何成佛之方式相同之五现证等以生起次第生起，与成佛之事业相同之供赞念诵坛城收摄等，接受供养、说法等与利益众生之行为相同。此外，三身，以及其化身之差别广大，获得对十方诸佛灌顶后行利益众生之事，以及对不清净之所化众生示现涅槃，以及对清净之眷属说法和化身等利益众生之事永不间断等次第。