English
Great bliss is the ultimate culmination of true Bodhicitta. Third, the manifestation of enlightenment from the steadfast Vajra: through that bliss and emptiness, one sees that the mind's inherent nature is luminous, free from obscurations and primordiality. Fourth, the manifestation of enlightenment from the nature of the Vajra: there, seeing the object and subject as inseparable, bliss-emptiness and self-awareness, the purity of self-nature, are seen as ultimately inseparable, thereby abandoning the ground of ignorance and habitual tendencies, transforming the Alaya, and abandoning all that is to be abandoned. Fifth, the manifestation of enlightenment from the nature of all Tathagatas as they are: that very vision of ultimate inseparability manifests unceasingly as the body of the Sambhogakaya, the fields, and the resources, which is the body of the Sambhogakaya. The mind achieves the Dharmakaya. Buddhahood is already attained. The names of these five are similar to the Mantra Yoga Tantra that holds pride, but the meaning is different. The objects of focus and so on are also not the same. That of the Yoga Tantra is not used as a basis for combination, and the way of achieving the result is also different, which will be explained below. In the Kalachakra context, the noble Sakya masters say that the combination of moons is a common combination, and the combination of sun and moon is an uncommon combination. Here, in the words of the sadhana of Acharya Krishnacharya, the generation stage is not clear, but it seems that both of these systems are permissible. Fourth, in order to expand the Dharmadhatu and wisdom, many distinctions are made, but they are not seen as having much power. Since they are not seen complete in the words of the early lamas, they are words that appeared in the intermediate period. Later, they are treated as if they are extensively analyzed as explanatory epidemics, and finally they are accepted as one's own system. Again, as if staying in the causal stage, the empowerment is given in the manner of the five manifest enlightenments, which causes the cause of accomplishment. In the path of the generation stage, meditating in this way is the ripening cause of the completion stage, and the way of attaining Buddhahood at the time of fruition, so there needs to be an explanation of cause and effect. There is no essence in merely arranging symbolic meanings. Thus, after acknowledging some arrangements of symbolic meanings as one's own system, saying that such things have no essence is like questioning oneself. Later scholars are influenced by saying that mere similarities have no essence, so it is for the sake of expressing intentions.
Chinese
之后重复。如果不是仅仅符合佛法，那么仅仅一次的共同和非共同（修法）是无法避免无法成熟圆满次第的过失的。像这些有无边。这里说到，如果意义的主要部分错了，要驳斥那些关键部分出错。如果回答不确定的言语，时间不也浪费了吗？第二，果位圆满的容貌和手：金刚持，是因为因是金刚持。身色白色是：基础时，心的自性光明，没有被垢染所染污，以及果时，具有清净的意，如同白色是所有颜色的基础一样。报身也象征着是所有化身的化身基础之身。这个宗派必定因是金刚持，身色是白色。因为在续和修法两种中都说：“身色白色大忿怒尊”。一般来说，也有将因位金刚持做成黑色的，说是象征法性不变。关于此尊容貌和手的数量，出现了各种各样的说法。一般来说，如果有一个来源，那没有矛盾。然而，根本上说是四面四臂。因为因位金刚持也是根本的本尊，所以那样是合适的。从非时死亡中解脱，肢体与卡杖嘎结合，在颅器供养容器中，面部必定结合兵器。如根本续中所说，上师的修法中，为了指示因位金刚持的手印，计算为四臂。因为根本手与果位金刚持相似，所以视为疑惑较小。其余两手的印相是显现指示。四手是各自圆满的四智或四摄事物清净。如果说身圆满是第五现证，分开不合理，那么，正在成就的身安立为第五现证，成就之后显现的安立为果位。第三是虚空秘密加持，以及以大乐之事业勾召中阴。第一是，如修法中所出，在两个鼻尖有字母དྱཾ་（藏文，梵文天城体，dyam，字面意思）ད
English
Then repeat. If it is not just in accordance with the Dharma, then just one time of the common and uncommon (practice) is unavoidable to avoid the fault of not being able to ripen the complete completion stage. Like these are limitless. Here it is said, if the main part of the meaning is wrong, then refute those key parts that are wrong. If you answer uncertain words, isn't time wasted? Second, the complete face and hands of the fruit position: Vajradhara, because the cause is Vajradhara. The white body color is: At the base time, the nature of the mind is clear, not stained by dirt, and at the fruit time, it has a pure mind, just as white is the basis of all colors. The Sambhogakaya also symbolizes the body that is the basis of all incarnations. This sect must have the cause as Vajradhara, and the body color is white. Because in both the tantra and the practice method it is said: "White body color, great wrathful deity." Generally speaking, there are also those who make the cause Vajradhara black, saying that it symbolizes the immutability of Dharma nature. Regarding the number of faces and hands of this deity, various statements have appeared. Generally speaking, if there is a source, there is no contradiction. However, fundamentally it is said to be four faces and four arms. Because the cause Vajradhara is also the fundamental deity, so that is appropriate. Liberated from untimely death, the limbs are combined with Katvanga, and in the skull offering container, the face must be combined with weapons. As said in the root tantra, in the guru's practice method, in order to indicate the handprints of the cause Vajradhara, it is calculated as four arms. Because the root hand is similar to the fruit Vajradhara, it is regarded as less doubtful. The remaining two hands are manifested as indicators. The four hands are the four wisdoms that are perfect in themselves or the four purifying things of the four collections. If it is said that the complete body is the fifth manifestation, it is unreasonable to separate them, then the body that is being accomplished is established as the fifth manifestation, and the manifestation after accomplishment is established as the fruit position. The third is the blessing of the secret space, and the summoning of the intermediate state by the actions of great bliss. The first is, as it appears in the practice method, there are the letters དྱཾ་ (Tibetan, Devanagari, dyam, literal meaning) ད at the two tips of the nose.
Chinese
我将按照《བྱཾ་གིས་མཚན་པ་བཤད་རྒྱུད་》中所说的那样，填补空缺。第二，大乐之事业是父母双运。 “贪欲者”等两句。此前的观想是如父母般的因金刚持。如果从现证之主尊三身作为道用，以及清净三有的角度来说，三有的观待处必须观待果金刚持而安立。现在，果金刚持之因安住于中有之慢，因此这些也包含在中阴清净之范畴内。在生起五现分的时候，详细阐述了生有成就之方式，这是因为需要因金刚持，并且是从中阴和生有的角度来说的。因金刚持与父母相同，并且与所净之物和形态相同，是从父母之生实现方式的角度来说的。即使是同一个现证，也多次出现清净有之方式，这是因为对于清净彼和彼之垢染具有强大的力量。加持金刚和莲花，是因为近住寻香之因的欲望非常强烈，金刚和莲花觉醒而得以清净。安住于大乐之禅定，是在父母双运之时，以乐加持心续而得以清净。如果将清净之果与此结合，则显现因金刚持，成就报身，加持虚空秘密而双运，则认为是化身之化现，与在轮围中以大贪欲而嬉戏相同。以次第道用清净圆满之方式如前所述。此后，从拉瓦巴的续释中引用慈悲灌顶，这是秘密集会足法的广覆，这样做总体上是可以的，但是因为不是此派的规矩，所以不需要。第二，进入中有，以歌劝请，以及显现果金刚持。第一，那达等，是指为了以大贪欲调伏的众生，显现见到他们成为宣说胜乐轮之法器，而作双运之想。
English
I shall fill in the gaps as explained in the *byaM gis mtshan pa bshad rgyud*. Secondly, the activity of great bliss is the union of father and mother. The two lines beginning with "those with desire." The contemplation up to that point is like the samadhi of the causal Vajradhara, father and mother. If we take the three kayas of the main manifestation as the path, and the purification of the three realms, then the reference point of the three realms must be established in relation to the resultant Vajradhara. Now, since the cause of the resultant Vajradhara abides in the pride of the intermediate state, these are also included in the category of purifying the bardo. When generating the five manifest enlightenments, the detailed explanation of how the birth state is accomplished is because the causal Vajradhara is needed, and it is from the perspective of the bardo and the birth state. The causal Vajradhara is the same as the father and mother, and it is from the perspective of how the birth of the father and mother is accomplished in accordance with the object of purification and its form. Even in the same manifestation, the way of purifying existence occurs many times, because it has great power to purify that and its defilements. Blessing the vajra and lotus means that the desire of the cause of the near-dwelling Gandharva is very strong, and the vajra and lotus awaken and are purified. Abiding in the samadhi of great bliss means that at the time of the union of father and mother, the mind stream is blessed with bliss and purified. If we apply the result of purification to this, then the cause is manifested as Vajradhara, the enjoyment body is accomplished, and the secret of space is blessed and united, then it is considered to be the manifestation of the emanation body, which is the same as playing with great desire in the mandala of the retinue. The way to take the path with the order of purification and completion is as before. After this, the empowerment of compassion is performed by quoting from the commentary on the tantra of Lavapa, which is a broad covering of the secret assembly foot system, and although it is generally acceptable to do so, it is not necessary because it is not the custom of this school. Secondly, entering the intermediate state, urging with song, and manifesting the resultant Vajradhara. First, Nada, etc., means that for the beings to be subdued by great desire, they are seen to be vessels for teaching the Chakrasamvara, and it is thought that they are engaged in union.
Chinese
行欲父母平等结合的喜悦之声，与十方诸佛一同，本质安住于虚空的纳达中阴的自性，因见到佛父母大欲妙行之缘故，心想受生为化身，利益有情，如流星般进入，从道之因金刚持的口中进入。与诸佛一同融入心中菩提心，从母莲花中落下，白红明点融为一体，这是清净执持乾闼婆有情之生有。有些认为十方诸佛本身就是中阴的本质。有些则显现将宫殿融入纳达，两者都受到经文和理证的妨害。有些人将中阴分为两部分，认为在根本位时，两个中阴不会出现在一个相续中，因此不合理。将自心融入所依坛城的因中，认为器世间没有心识，因此不合理，这是一种非常普遍的分别念。所净化的对境如同父母的身体，具有手的形状，变成了圆圆的明点。虽然这本身不可能变成儿子，但为了净化它，必须在道中修持它。因此，与根本不一致是功德，而不是过失。所谓器世间没有心识，我们也不认为外面的世界是有情。只是对它们进行融入心识的观想，除此之外，承认一切显现都是心识的显现，而不是外在实有。如果将心识融入外境显现不合理，那么你们似乎承认“一切显现都观想为黑汝嘎”这句话，那么是观想成无情物的自性的黑汝嘎吗？此外，这些还有很多可以考察的地方。因此，在这里，在乌龟的形态中，生起四大、须弥山、五种现证菩提等的时候，只是将自己的心识的显现融入其中，并且也生起自己是的我慢。按照通常的说法，在第三现证菩提的时候，融入心识显现，并且也生起我慢。对于因金刚持
English
The sound of joy as the parents in union equally, together with all the Buddhas of the ten directions, the nature of the Nada Bardo consciousness residing in the essence of space, due to seeing the wonderful deeds of the Buddha parents' great desire, thinking to take birth as a manifestation body and benefit sentient beings, enters like a shooting star, entering from the mouth of the path cause Vajradhara. Together with all the Buddhas, it dissolves into the Bodhicitta in the heart, and from falling into the mother's lotus, the white and red bindus merge into one, which is the purification of holding the possibility of birth of the Gandharva sentient being. Some consider the Buddhas of the ten directions themselves to be the essence of the Bardo. Some manifest the palace dissolving into Nada, but both are harmed by scripture and reasoning. Some divide the Bardo into two parts, arguing that in the fundamental state, two Bardos cannot appear in one continuum, therefore it is unreasonable. Merging one's own mind into the cause of the mandala of the support, thinking that the vessel world has no mind, therefore it is unreasonable, this is a very common conceptual thought. The object to be purified is like the body of the parents, with the shape of hands, becoming a round bindu. Although it is impossible for that itself to become a son, in order to purify it, it must be meditated upon on the path. Therefore, being inconsistent with the basis is a virtue, not a fault. As for saying that the vessel world has no mind, we also do not consider this external world to be sentient. It is only performing the visualization of merging mind into them, and beyond that, we acknowledge that all appearances are appearances of mind, and are not established as external reality. If merging mind into external appearances is unreasonable, then you seem to acknowledge the statement "all appearances are visualized as Heruka", then are you meditating on a Heruka of the nature of inanimate matter? Furthermore, there are many things to be examined in these. Therefore, here, in the form of a turtle, when generating the four elements, Mount Meru, the five Abhisambodhis, etc., one only merges the appearance of one's own mind into them, and also generates the pride of being oneself. According to the usual way, at the time of the third Abhisambodhi, one merges the appearance of mind, and also generates pride. For the cause Vajradhara.