English
When practicing, do not abandon artificiality. If you strive for artificiality, your body and mind will become tired, and that fatigue will hinder the practice of innate wisdom. It is also said in 'The Drop of Liberation': 'The activity is the mandala, the activity is the torma, the activity is the fire offering, the activity is the rosary, the activity is the lotus posture, etc. What is the use of being diligent? It is to confuse the initial practitioners! After realizing the suchness of things, abandon the dharmas with conceptualization, and attain the bliss of Bodhi. Therefore, completely abandon conceptual thoughts, increase the profound and clear non-dual dharma, and on the path of the Tathagata's teachings, do not make conceptual distinctions of mantra and wisdom, conceptual thought is great ignorance.' So it is said. Those with sharp faculties, even if they are initial practitioners, can directly enter into the unartificial yoga. This teaching is quoted from many scriptures such as 'The Manifestation of Illusion Net' and 'The Vajra Heart Ornament' and 'Samputa', which are spoken with the same intention and the same teaching. It should be contemplated that on the path of secret mantra spoken by the Buddha, do not cling to conceptual thoughts. The three types of people are: those who have slightly attained samadhi, until they have not attained power, are initial practitioners; those who have attained power, until they have not attained accomplishment, are yogis; those who have attained great common or supreme accomplishment, are accomplished ones. There are also two types of accomplished ones, namely those who have attained common accomplishment and those who have attained supreme accomplishment. There are also supreme accomplishments, the small accomplishments of the seven impure grounds, and the great ground of the Buddha. Some say that even if it is permissible to use the name of accomplished one for the Buddha, that is not said, this is because they do not understand that the two, accomplishment and accomplished one, are the same in name and meaning, which is nonsense. Secondly, among the twelve grounds of ordinary beings and the twelve grounds of the noble path, the first is: the thirty-seven factors of enlightenment, etc., that is, the thirty-seven root aggregates, elements, and winds, etc., the coarse ones, dissolve during the heat of the path of joining, therefore it is its twelve grounds. From the peak to the highest dharma, when the subtle winds stop, establish the twelve grounds as before. But it cannot be said that the root aggregates, elements, and winds, etc., dissolve from the root here, first after placing the power.
Chinese
真正地从根本上融入，是在见道的时候。这是指根脉、气、明点，从此以后不再产生，而是永远地融入，因为在那里，智慧之身真实地成就。因此，（行者）完全圆满了胜解行地，从而获得见道。这是相对于胜解行地而安立的，见道被称为金刚持地。第二种是二十四处等，即在二十四处圣地中行走，依靠那些地方的使女们的特殊集会，从而根脉清净，特殊的智慧得到增长，这既是加行道的修行，也是指这里所说的。然而，意义上稍微有些不同，前者是指真实地行走于赡部洲的二十四处等地方，从而获得圣地空行母的特殊集会，根脉真实地融入。而这里是指，在神通的一瞬间，也前往十方无量无边的刹土，获得安住于十二地的俱生瑜伽母们的特殊集会，从而生起根脉并非真实存在，而是产生微细的二取显现。因为存在智慧的自显现的根脉，所以那些根脉依次融入法界，从而俱生大乐的智慧越来越增长，这就是地。总的来说，即使每一瞬间都有功德增长，但通过积累那些力量，仅仅在一瞬间就获得极其特殊的转变，这就被称为获得了一个地。智慧身的持明者们的行为和修行方式，是凡夫俗子们无法理解的，即使说了也很难理解。为什么呢？《密集金刚经》中说：“须弥山三十六，微尘有多少数量，就有多少无女，成为具德者的住所。勇猛者们顶礼，三界变成大金刚。”等等。意思是说，每一瞬间，都获得相当于三十六座须弥山的微尘数量的刹土中使女的集会，因此，安乐的智慧也同样增长。由于这种增长，证悟空性的方式，以及神通和神变也会改变，会变得更加殊胜。
English
The actual and fundamental absorption occurs at the stage of the Path of Seeing. This refers to the complete and permanent absorption of the self-characterized channels, winds, and bindus, never to arise again, because there the Wisdom Body is actually accomplished. Thus, one completely perfects the stages of the Path of Accumulation and the Path of Preparation, thereby attaining the Path of Seeing. This is established in relation to the Path of Accumulation and the Path of Preparation, and the Path of Seeing is named the Vajra-holder Stage. The second is the twenty-four places, etc., which means traveling to the twenty-four sacred places. Relying on the special gatherings of the messenger goddesses of those places, the channels and elements are purified, and special wisdom is increasingly developed. This refers to both the practice of the Path of Joining and what is being discussed here. However, the meaning is slightly different. The former refers to actually traveling to the twenty-four places, etc., of Jambudvipa, thereby obtaining the special gatherings of the sacred place dakinis, and the actual channels and elements are absorbed. Here, it refers to going to the limitless fields of the ten directions in a single moment of miraculous power, obtaining the special gatherings of the co-emergent yoginis who abide on the twelve bhumis, thereby generating subtle dualistic appearances even though the channels and elements are not actually present. Because there are channels and elements that are merely the self-appearance of wisdom, those channels and elements gradually dissolve into the dharmadhatu, thereby the co-emergent bliss-emptiness wisdom increases more and more, which is the bhumi. In general, although there is an increase in qualities in every moment, by accumulating those powers, one attains a particularly special transformation in a single moment, which is designated as attaining a bhumi. The conduct and practices of the vidyadharas of the Wisdom Body are not understood by ordinary beings, and even if explained, it is difficult to comprehend. Why? The Guhyasamaja Tantra states: "Thirty-six Mount Merus, as many as there are atoms, that many women become the abode of the virtuous one. The fierce ones pay homage, and the three realms become the Great Vajra." And so on. This means that in every moment, one obtains the gatherings of messenger goddesses in as many realms as there are atoms in thirty-six Mount Merus, therefore, the wisdom of bliss also increases by that much. Because of this increase, the way of realizing emptiness, as well as clairvoyance and miraculous powers, also change, becoming that much more extraordinary.
Chinese
因此，像这样以利益众生的行为，顷刻间就能获得圆满佛陀的果位。这里有些人这样认为：像这样宣说的数量等等，实际上并不存在。认为是极度的夸张。后来的藏人，认为那是生起次第的果实。还有，认为波罗蜜多道的菩萨只是实际地成熟众生，密咒士似乎不做，因此说以安乐布施等可以代替福德，似乎是这样。普遍看来是这样，然而这种想法非常错误。人的一生中，不死之前必须出现一个成佛者，这是真实的。显宗道只是成熟众生，似乎不做。然而，认为必须圆满福德资粮。不要那样想。像那样的人，在没有获得广大的神通之前，必须以许多方便，观想、念诵密咒等来积累福德。凡是获得大乐智慧神通的人们，一般来说，每一个方便的差别，都有比显宗更多的方式来圆满资粮。显宗道的人们，不能像他们那样行持，这不是的。显宗道的人们必须在百千劫中行持菩萨行，进入这个道的人们，因为具有极好的神通和神通，所以知道每天都能行持。说是生起次第的果实，也是可以的。但仅仅依靠生起次第是无法获得的。生起次第本身的能力发挥到极致，极其微细的舒缩等，也是以一种能力来行持，才能成就。对此，必须是生起次第的道圆满，和圆满次第的良好证悟，两者结合在一起，因为这是最能掌控智慧的时候。这里说道：以殊胜安乐成就的五种神通，如果没有更殊胜的作为，那么它的事业，比波罗蜜多更殊胜，难道不是仅仅是言辞上的皈依吗？认为化身依止手印是没有真实的。这也是愚蠢者的广说而已。他化自在天的我和自在者，以及罗睺罗的绳索。
English
Therefore, by engaging in activities that benefit sentient beings in this way, one can attain the state of a fully enlightened Buddha in an instant. Here, some people think like this: the numbers mentioned in this way, etc., do not actually exist. They think it is an extreme exaggeration. Later Tibetans consider it to be the fruit of the generation stage. Also, they think that the Bodhisattvas of the Paramita path only actually ripen sentient beings, and the mantra practitioners do not seem to do that, so they say that giving with bliss, etc., can replace merit. It seems like that. It seems to be universal, but that idea is very wrong. In a person's life, before dying, there must be one who becomes a Buddha, that is the truth. The Sutra path only ripens sentient beings, it seems they don't do that. However, it is thought that one must complete the accumulation of merit. Don't think like that. Such a person, before obtaining great magical powers, must use many skillful means, such as visualization and mantra recitation, to accumulate merit. Those who have obtained the magical powers of great bliss wisdom, in general, each difference in skillful means has more ways to complete the accumulation than the Sutra. It is not that the people of the Sutra path cannot practice as they do. Those who must practice the Bodhisattva path for hundreds of thousands of eons on the Sutra path, those who enter this path, because they have excellent magical powers and clairvoyance, know that they can practice every day. It is also possible to say that it is the fruit of the generation stage. But it cannot be obtained by the generation stage alone. The power of the generation stage itself is brought to the extreme, and extremely subtle expansion and contraction, etc., are also accomplished by practicing with a certain ability. For this, it is necessary to have the completion of the generation stage path and the good realization of the completion stage, the two combined, because this is the time when one has the most control over wisdom. Here it is said: With the five clairvoyances accomplished by supreme bliss, if there is no more superior action, then its activity is superior to the Paramitas, is it not just verbal refuge? Thinking that the emanation relies on the mudra is not true. This is just the extensive speech of fools. The self and the lord of the Paranirmitavasavartin heaven, and the rope of Rahula.
Chinese
以桑日等为例，九十一位天女，为了以化身行事而更加安乐，如是说。轮回也具有神通，既然如此，对于获得殊胜瑜伽者，更不用说了。因此，以各自众生的意念显现的超胜行，若以其他标准衡量则会退失。第三，成就果位的行之分类中，有共同意义和正文意义两种。第一，各个续部所说的行之类别和自性进行决断。第一分为二：第一，续部所说的方式是，《密集金刚》中，说了许多三种行的修习和思维，以及简略的会供行。《金刚心庄严释续》中说了极其无戏论的行，以及《佛平等和合续》中说了具有戏论的广大会供行，以及《胜乐轮根本续》第二十七品等三品，第三十八品，以及《桑布扎》第五品后二章，以及《律仪根本》第二十一品，以及《喜金刚》第一品第六品和第二品第二品，这四个续部中都极其广说。在《四谛释续》曼陀罗品中，在苦行行品中也以无戏论为主而广说。此外，大多数无上续部中也说了部分内容，如果不依靠《行集灯》，就说不了解行的分类，这是因为自己没有领会到行的分类的详细要点，认为从《行集》中出现的会供行在其他续部中不太明显，所以认为在非平等和合的续部中没有出现完整的行。实际上，情况恰恰相反，在《乐空》续部中也说了所有行，而《行集》中没有说有戏论无戏论会供行之外的其他行。此外，如果认为《乐空》续部中没有出现广大的会供仪轨，所以没有出现完整的行之分类，那么《行集》中的秘密行，以及在各大境中游走的行，以及普贤遍入等意义更不用说了，连名字都没有说。