English
They don't prioritize those, but understand the meaning of local language. What use is that to the Dharma? As it says in the Condensed Kalachakra Tantra: The holy loving-kindness generates supreme bliss from ignorant words, and worldly people become attached to it. And in the Great Commentary Stainless Light, it also says: Yogis grasp the meaning from local languages and dialects, just as milk mixes with water, and geese can distinguish and drink it. The ultimate meaning is always in the local language, and great ones do not express it in words. Therefore, if you write, you continuously write the vulgar language of fools. To rebuke those who earnestly practice yoga in this way is merely to burden oneself with a heavy load of negative karma. Furthermore, you repeatedly emphasize the need to thoroughly decide with the reasoning of Prasangika Madhyamaka, and "so-and-so is his handprint," etc., using many rural colloquialisms to satirize others, which is entirely an ignorant demeanor. If you think that the Essence of the Earth says not to speak the language of borderlands and bad cities, then if you don't speak the bad Tibetan language of the borderlands, who else will speak it? Therefore, your sarcastic words only show that you have undesirable qualities such as attachment, hatred, and jealousy, and that you have left the community of saints, but there is no essence at all. Third, entering through the stages of subsequent dissolution, that is, entering the emptiness of mind, and the two of emptiness arising as deities from that dissolving into mind. The first has two: the ultimate accomplishment of exemplary wisdom and the accomplishment of meaningful wisdom. The second is the completion stage of appearance, which is divided into the impure wisdom body and the pure illusory body of non-dual wisdom. These are the four stages that have preceded, and are the division of the fifth stage of the inconceivable. In general, these four, plus the common inconceivable yoga, and the yoga of meditating on the arising and dissolving of the vessel and contents into luminosity as its cause, and the yoga in between sessions, thus there are seven stages of the inconceivable. Fourth, tree and
Chinese
拉玛树枝等，三界有因和无因，所有这些都与我的本性和随顺，因此简要修习。如是说，远离一切戏论的智慧，以及乐空不二的自性所修习的真如，如何显现的这一切都无差别地修习，由此增进。此论典也以意义暗示了行持。第五，第五次第的不可思议智慧，以及获得不净二身，则必定依赖事业手印，此行持对于做与不做二者都有。成就意义的智慧和清净的身，则必定依赖行持，而依赖事业手印的必定性则没有。无论如何，究竟的成办者出现，实果就是那些，主要的是传承的果，如果完全彻底领悟，众生行持将会毁灭。如是说，因此自生自性，被称为圆满正等觉。从四边解脱，三世佛的自性，修习那是长久的，将成为无碍金刚萨埵。如是说，如果证悟智慧，将证悟远离取舍之义，自生的心，自性的光明从四边解脱，成为三世诸佛的智慧之种，体性无有差别，因此是佛的自性，如金矿石具有黄金的自性一样。因此，自性清净，以修道之缘故，对于所知境完全圆满，所有障碍遮蔽连同习气都消除，智慧的进入和智慧的光明增长是忽然清净，具有二种清净的法身，金刚萨埵是色身，这样就成就了世俗和胜义二身。因此，有些人说胜乐和集密五次第，以及心解脱的六加行等是甚深圆满次第，因为没有开示果位的差别，所以没有道果双运的名称，这是在没有好好学习的情况下
English
Rama twigs, etc., the three realms with cause and without cause, all of these are in accordance with and in harmony with my own nature, therefore, briefly practice. Thus it is said, the wisdom that is free from all elaborations, and the suchness that is practiced by the self-nature of bliss and emptiness being non-dual, practice without difference from all that appears, thereby enhancing it. This treatise also implies conduct by meaning. Fifth, the inconceivable wisdom of the fifth stage, and the attainment of the two impure bodies, then one must rely on karma mudra, this conduct is present in both doing and not doing. The accomplishment of the wisdom of meaning and the pure body, then one must necessarily rely on conduct, but there is no necessity to rely on karma mudra. In any case, when those who accomplish the ultimate appear, the actual result is those, the main thing is the result of the lineage, if one completely and thoroughly understands, the conduct of beings will be destroyed. Thus it is said, therefore, self-born self-nature, is called the complete and perfect enlightenment. Being liberated from the four extremes, the nature of the Buddhas of the three times, that meditation is long, one will become unobstructed Vajrasattva. Thus it is said, if one realizes wisdom, one will realize the meaning of being free from acceptance and rejection, the self-born mind, the self-nature of luminosity being liberated from the four extremes, becoming the seed of wisdom of the Buddhas of the three times, the essence being without difference, therefore it is the nature of the Buddha, like gold ore having the nature of gold. Therefore, the self-nature is completely pure, due to the cause of practicing the path, the object of knowledge is completely perfected, all obscurations and veils together with habitual tendencies are eliminated, the entry of wisdom and the increase of the light of intelligence is suddenly purified, the Dharmakaya with two purities, Vajrasattva is the Rupakaya, in this way the two bodies of conventional and ultimate truth are accomplished. Therefore, some people say that the five stages of Chakrasamvara and Guhyasamaja, and the six yogas of mind liberation, etc., are profound completion stages, because the distinctions of the fruition have not been shown, therefore there is no name for the union of the path and the fruit, this is without having studied well
Chinese
那是确凿无疑的。措辞取决于表达的意愿，仅仅是名称并不能让我们感到满足，实际上怎么可能有毫无成果的纯粹圆满次第呢？如果有人认为是因为经典中没有阐述，那么这里多次出现了证得双运身和金刚持的方法。在密集金刚五次第中，也多次阐述了在次第和第五次第等中证得果位的方法。在《行集论》中也有详细的阐述。仅仅是心类注释的六支瑜伽的论典，根本的论典是续部，因此，在对果位的分类进行最详细和确定的时轮续中，难道没有阐述果位的分类吗？或者说仅仅在它的一些小论典中没有阐述吗？从这些话来看，没有其他可说的了，除了这些还有什么无意义的话可说呢？在禅定的支分的情况下，通往十二地等的方法大多出现在它的文字中。在道次第中有很多关于体验的分类，但是如果关于果位本身的分类比道次第更详细，那就不要散布毫无根据的谣言。殊胜的道，佛陀的意旨，成就者们的口诀，对于这些在三时中度化无边众生的道，说出那些会减弱恭敬心的话语是魔的侵扰，应该抛弃那些话语，并生起极大的恭敬心。第三，关于无上智慧的果位显现的方式，有暂时的果位的分类和究竟的果位的分类。首先，有果位的近取因，即不共的因，以及阐述果位的自性，即金刚三性的自性。首先是，修持这些等等，这个“这些”一词，指的是刚刚阐述的譬喻智慧和意义智慧，以及清净和不清净的身体，这四个。譬喻光明达到究竟的这些之后，是进入这个无上乘的所有人的唯一道路，就像安住在波罗蜜多道上的人们，从七地开始获得唯一的道路一样，例如，这是相对于各自道路的唯一道路。一切圆满智慧的唯一道路是，从十地相续的最后开始之前。
English
That is undoubtedly certain. The wording depends on the intention to express, and merely the name does not satisfy us, and how could there be a pure completion stage without results in reality? If someone thinks it is because it is not explained in the scriptures, then here the method of attaining the two bodies and Vajradhara has appeared many times. In the Guhyasamaja Five Stages, the method of attaining the result in the stages and the fifth stage, etc., is also explained many times. It is also explained in detail in the Compendium of Practice, and only the texts of the Six Yogas of the Mind Commentary tradition, the root texts are the tantras, therefore, in the Kalachakra Tantra, which classifies the results in the most detailed and definitive way, is the classification of the results not explained? Or is it not explained only in some of its minor treatises? From these words, there is nothing else to say, and what meaningless words can be said besides these? In the case of the limbs of samadhi, the methods of traversing the twelve bhumis, etc., mostly appear in its texts. There are many classifications of experiences in the Lamrim, but if the classification of the result itself is more detailed than the Lamrim, then do not spread unfounded rumors. The supreme path, the intention of the Buddhas, the instructions of the accomplished ones, for these paths that liberate infinite beings in the three times, speaking such words that would diminish respect is the intrusion of Mara, those words should be abandoned, and great respect should be cultivated. Third, regarding the way in which the result of unsurpassed wisdom manifests, there is the classification of the temporary result and the classification of the ultimate result. First, there is the proximate cause of the result, which is the uncommon cause, and the explanation of the nature of the result, which is the nature of the three vajras. First, practice these, etc., the word "these" refers to the wisdom of example and the wisdom of meaning that have just been explained, and the pure and impure bodies, these four. After these, the example of clear light reaching the ultimate, is the one path for all who have entered this unsurpassed vehicle, just as those who abide on the path of the Paramitas, from the seventh bhumi onwards, obtain the one path, for example, this is the one path relative to their respective paths. The one path of all perfect wisdom is, from before the end of the tenth bhumi continuum.
Chinese
也无法获得。为了成办那些道，祈愿能生起具有无碍神力的智慧。二十四境和八大尸林，三十二境的勇士和，天女眷属等所有共同和不共的尊众，请您们不要懈怠，恒常做我的助伴。二是，暂时的果位金刚三是道时的金刚三，其中有心、语、身三者，首先是，在心间的中央，在心的自性上，光明乐空无二的智慧恒常生起，证得能显现所取和能取的一切法，以及所有这些的根本——自心，从原始以来就是不生的。虽然没有声音和意义的分别念，却具有所有如所有法的所有的殊胜相的心金刚，在见道时会现前。所谓的具有一切殊胜相的空性，是指将能显现所有如所有法的一切相的殊胜智慧，直接见到空性。而且，这是圆满了福德资粮的殊胜智慧，不是仅仅通过修空性就能产生的。如果六度中的任何一度不圆满，就无法成就，就像六个画师画不出国王的画像一样，这是在《大乘经续宝性论》中说的。因此，这里最终的果位也仅仅是佛的果位。由于融乐的触觉之乐，在意的范围中生起感受的特殊乐受，并且意变得快乐，因此，五根识也转变为快乐的自性。如理自在前说：此若转，则其他，亦见为转变。如是。六种入识转变为快乐，通过融乐的智慧，心的自性快乐本身得以显现，断除了具有滴漏变化的所有的障碍，这就是智慧金刚。如果这也和顺于道时的角度，就是获得见道，然而，断除具有习气的漏乐垢染，唯有成佛才能做到。前面是从空性的角度安立，而这是从安立乐的角度，心金刚圆满了法身。
English
cannot be obtained. In order to accomplish those paths, may the wisdom endowed with the power of unobstructedness arise. The heroes of the twenty-four lands and the eight great charnel grounds, the thirty-two lands, and the goddesses with their retinues, all common and special deities, may you never be lazy and always be my helpers. Secondly, the three temporary result vajras are the three vajras of the path time. Among them are the three: mind, speech, and body. First, in the center of the heart, in the nature of the mind, the wisdom of luminosity, bliss, and emptiness, which are inseparable, always arises. Having attained the manifestation of all phenomena of grasping and being grasped, and the basis of all of these—one's own mind—which is unborn from the beginning. Although there is no conceptualization of sound and meaning, the mind vajra, which possesses all the supreme aspects of all phenomena as they are, will manifest at the time of seeing the path. The so-called emptiness that possesses all supreme aspects refers to the supreme wisdom that manifests all aspects of all phenomena as they are, directly seeing emptiness. Moreover, this is the supreme wisdom that perfects the accumulation of merit, and it does not arise merely through meditating on emptiness. If any of the six perfections is incomplete, it will not be accomplished, just as six painters cannot draw a portrait of a king. This is stated in the Great Vehicle Treatise, the Uttaratantra. Therefore, here too, the ultimate result is only the state of Buddhahood. Due to the bliss of melting touch, a special feeling of pleasure arises in the realm of the mind, and the mind becomes happy. Therefore, the five sense consciousnesses also transform into the nature of bliss. As the Lord of Reasoning said: If this transforms, then others, are also seen as transformations. Like that. The six entering consciousnesses transform into bliss, and through the wisdom of melting bliss, the very nature of the mind, bliss itself, is manifested. Abandoning all the obscurations of changing bindus is the wisdom vajra. If this is also in accordance with the perspective of the path time, it is the attainment of the path of seeing. However, abandoning the stains of leaking bliss along with their habitual tendencies can only be done by becoming a Buddha. The former is established from the perspective of emptiness, while this is established from the perspective of establishing bliss. The mind vajra perfects the Dharmakaya.