English
and the mount. The result of purification is the enjoyment complete body, adorned with the marks and signs of the wisdom body of completely purified wind and mind. The completion stage is the body made only of wind and mind, and it goes to the maturing cause of union. The way to practice, or the way to take the path into life, is to visualize a very subtle form, just like a nāda, as soon as it arises from emptiness, in a way that is similar to both the ground and the result. And to have the pride of being pure and complete. The necessity of these two is mainly in the basis of purification and the means of purification, but temporarily it is to know that the mandala appearance that will appear below is a miraculous transformation of emptiness. Here, let me briefly mention the general meaning. There are four common Dharma paths and nine special Dharma paths. The first is that, in general, in all the stages of cultivation of the generation stage and the completion stage, the former Tibetans created the term "the way to transform into the path" or "four path-makers", which is a very good Buddhist term. Among them, the basis of the form of the path is to cultivate in a way that is similar to the fruit, so that the clear appearance arises and the impure appearance is prevented. For example, when cultivating the skeleton, when the clear appearance arises, the desire for lust is prevented. Faith as a path is that wherever faith arises, it will manifest. For example, the fire of hell, Shariputra turned it into water with faith, and the fire turned into water. The fruit as a path is that by cultivating the fruit to be obtained, that fruit will be accomplished. For example, by cultivating the aspects of calm and insight, the mind of meditation will be accomplished. Blessing as a path is to transform the ordinary body and mind into wisdom through the blessings of the Buddhas, etc. For example, iron is transformed into gold, and it can be transformed by blessing. The first is all the deities and bliss-emptiness, and the two middle ones also exist in all the deities of the generation stage. The latter is to integrate the wisdom deities into oneself, and to visualize oneself and the channels as deities, thereby generating blessings, and reciting mantras and offering tormas, etc., but mainly, as it is said, "Only by the blessing of the guru, whatever arises in an instant." Like this, through devotion and the blessing of the guru, the great seal is directly realized on the path. This shows that it can be transformed into a path. The second aspect
Chinese
那蒙派的三身道用。不共的三身道用。意、法、智三者道用。第一，以空性将死亡和法身转为道用。以那达等将中阴和报身转为道用。中阴入胎后，将生和化身转为道用。第二，观想外坛城，粗身与法相同，故化身道用。身坛城是细微的本尊体性和安乐之因，故报身道用。北方的清净是忆念、法性、思，故法身道用。前三者是无上所有之共同语，此乃胜乐特有的法之语，三身道用。第三，北方清净的忆念，在共同道中，忆念是基智道用。身坛城与十地等结合，因缘于道之相，故道智道用。以上是将三有转为道用。以及盔甲严饰、供养赞颂等，是说遍智道用，此乃极不共。第二，遮止违缘，以守护等为守护轮。忿怒母欢喜，召请魔障，以金刚橛击打而断除，为了以后魔障不侵入，以六方禁锢而守护。如是又，根本续云：围墙皆安立于方隅，下方安立诸器械，轮安住之自性平等，上方作箭矢之网，于虚空中作帐幕，彼等即成盔甲。如是三十之护甲，三尖者亦不能摧毁。如是说示。此之法同，是观待因金刚持而结合。守护轮是象征调伏四时，于因金刚持中建立，是象征于先前之后，依五现证而证得佛果。此处降伏魔障而作教令者，是自心具有那达黑如嘎之我慢而为之。第二，正行分二，所依生起，能依生起。第一是四大等，此有三，自性之支分是生起法生，如所净之虚空为所依而形成器情世界，如依出生处而有情生。
English
The three bodies of Namongpa are used as paths. The uncommon three bodies are used as paths. The three aspects of intention, dharma, and wisdom are used as paths. First, emptiness transforms death and the Dharmakaya into a path. Nada and others transform the bardo and Sambhogakaya into a path. After entering the bardo, birth and Nirmanakaya are transformed into a path. Second, meditating on the outer mandala, the coarse body is the same as the dharma, so the Nirmanakaya is used as a path. The body mandala is the subtle nature of the deity and the cause of bliss, so the Sambhogakaya is used as a path. The purity of the north is mindfulness, dharmata, and thought, so the Dharmakaya is used as a path. The first three are the common language of all the unsurpassable, and this is the special dharma language of Chakrasamvara, the three bodies are used as paths. Third, the mindfulness of the purity of the north, in the common path, mindfulness is the basis of wisdom used as a path. The body mandala is combined with the ten bhumis and so on, because it focuses on the aspect of the path, so the path wisdom is used as a path. Above, the three realms are transformed into paths. And armor adornment, offerings, praises, etc., are said to be the path of omniscience, which is extremely uncommon. Second, preventing obstacles is the protective wheel with protection, etc. The wrathful mother rejoices, summons obstacles, strikes with the vajra stake and cuts them off, and to prevent obstacles from entering in the future, it is protected by binding the six directions. Thus, also, the Root Tantra says: The walls are all placed in the directions. Weapons should be placed below. The nature of the wheel's dwelling is equal. Above, make a net of arrows. In the sky, make a tent. These become armor. Thus, thirty pieces of armor, even the three-pointed one cannot destroy. Thus it is shown. The dharma similarity here is combined by relying on the cause Vajradhara. The protective wheel symbolizes the taming of the four times, and it is established in the cause Vajradhara, symbolizing that after the previous one, Buddhahood is attained based on the five manifest enlightenments. Here, the one who commands to subdue obstacles is the self-mind that possesses the pride of Nada Heruka. Second, the main part has two divisions: generating the support and generating the supported. The first is the four elements, etc., which has three. The branch of self-nature is the generation of dharma origin, such as the container world being formed based on the purified space, and sentient beings being born based on the place of birth.
Chinese
在道途中，也以作为能依所依二者之基础的法生为禅修，法生是象征虚空和生处。还有，白色的法生，或者外白内红，象征大乐。上面的三个角和下面的一个角，这四个角，象征四种解脱，即象征空性，因此是为了了知所有能依所依的坛城皆为乐空。（《ཛཾ》+第二）处所之支分有三，（《ཛཾ》+第一禅修）其中的方式差别是禅修四大和须弥山。对此，有些人驳斥说，上师们所作的四大顺生逆生两种方式没有根据。有些人说，在母续中那样做是不合理的，因为两次做四大须弥山是无二续的特点。这样说，是因为二者都没有领悟到导师之论著极其坚实的意义，并且在没有获得上师的口诀的情况下，仅仅看了印度的一些闻思慧的论著解释，就显得在做粗糙的法。后者与所证成和能证成相同。奉行此理者也没有如实地通达处所，除了进入胎中的阶段和合修之外，对其他驳斥者没有回答，并且能够清净地安立自宗的也极其稀少。因此，自宗是，导师自己的论著中，引用根本续的词句说：“大螺号的体性和，或者以龟壳等。”这里，只是大螺号和大乐的文字差别而已。玛尔巴译师的译文中说：“应作大螺号的自性，不分离和龟。”这样出现，意思是玛尔、玛尔多、普兰洛琼三者的理规相同，即在须弥山之上生起毗卢遮那的自性宫殿，以及在须弥山之上，除了五现证之外，同时生起宫殿因金刚持父母，这两种方式是可选择的。有些人认为，所谓的大乐是指前者，有些人认为，所谓的不分离是指前者，三者也都认为，所谓的龟是指后者。如果以后者为主，那么四大顺生逆生
English
On the path, one also meditates on the Dharmodaya as the basis for both the dependent and the support. The Dharmodaya symbolizes space and the place of birth. Furthermore, the white Dharmodaya, or white on the outside and red on the inside, symbolizes great bliss. The three corners on top and the one corner on the bottom, these four, symbolize the four liberations, that is, they symbolize emptiness, so that all mandalas of the dependent and the support are known as bliss and emptiness. ((ཛཾ)+Second) There are three branches of the place, ((ཛཾ)+First meditation) The difference in the way is to meditate on the four elements and Mount Meru. Some people refute this by saying that the four elements that the previous lamas did in the two ways of arising and reversing have no basis. Some people say that it is unreasonable to do so in the Mother Tantra, because doing the four elements and Mount Meru twice is a characteristic of the non-dual Tantra. Saying this is because neither of them has realized the meaning of the teacher's very solid treatise, and without obtaining the oral instructions of the lama, they only looked at some Indian treatises and explanations of hearing and thinking wisdom, and it seems that they are doing rough Dharma. The latter is the same as what is to be proven and what is to be proven. Those who uphold this tradition have not achieved the place as it is. Except for the stage of entering the womb and union, there is no answer to those who refute others, and very few people can establish their own tradition purely. Therefore, one's own tradition is, in the teacher's own treatise, quoting the words of the root tantra: "The nature of the great conch shell, or with turtle shells, etc." Here, there is only a difference in the words of the great conch shell and great bliss. In the translation of the scholar Mar Do, it says: "The nature of the great conch shell should be made, inseparable and turtle." This appears, meaning that the traditions of Mar, Mardo, and Purang Lochung are the same, that is, on top of Mount Meru, one creates the palace of the nature of Vairochana, and on top of Mount Meru, other than the five manifest enlightenments, one simultaneously creates the palace cause Vajradhara parents, these two methods are optional. Some people think that the so-called great bliss refers to the former, and some people think that the so-called inseparable refers to the former, and all three think that the so-called turtle refers to the latter. If the latter is the main one, then the four elements arise and reverse
Chinese
或者两者都做，或者只做一种也要逆转次第，因为这是仅仅依靠因金刚持者，所修习的所缘融入母胎的时刻。如果按照前者，两者都出现就非常好了，即使不出现，也显现出一种就足够了，因为仅仅是清净外器世界的四大，除此之外不往内清净。与清净的果结合是：上面等等，直到生起包括宫殿和座垫为止，象征着在哪里成佛的刹土，因此这是清净它。因此，在道上修持的方法要像上面所说的那样做。如果与圆满次第的成熟方法结合：地等，如同在解释四大坛城四轮的续部中广泛结合的那样。现在修习这个，那些脉轮就会被加持，风加持头顶，火加持喉咙，水加持心间，土加持肚脐，须弥山加持中脉，因此在那些地方修习圆满次第的时候，就安排了引导风融入的乐空缘起。现在就像依靠这些来依止本尊一样，在圆满次第的时候，大乐智慧的本尊也依靠脉轮和中脉。第三，所清净的对境有两种。（《ཛཾ》（藏文，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：让）+第一）与外境结合是四大合一。与虚空中四大微尘聚集混合的那些聚合，以及从那里面次第生起，象征着四大须弥山等形成。导师自己的论典中说：“有慧者于虚空中”，这是说生起处；“从一切生起聚集”，这是说次第生起后混合；“如何成为各种基础的，四种生起要如是观想”，再次生起非常清楚。在做四大次第合一时，上下如何也要明确指示的次第逆转很清楚，因为这位导师主要依靠根本续，因此仅仅是阐明逆转次第。（《ཛཾ》（藏文，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：让）+第二）与融入母胎的象征意义结合是：次第生起时，从风到须弥山之间生起。依靠男女的交合而入胎时，触受坚硬的乐受和中阴的意识混合，然后是湿