English
According to the first view, the meditation on emptiness is a common key point, and since it is said to be taught to the assembly, it is unreasonable. According to the second view, explaining the 'Abhisamayalankara' briefly is called teaching to the assembly, and explaining the meaning of the text in detail is called teaching to the students. Saying this does not establish any function. Your idea is only about whether the explanation is good or bad, and you think that teaching to the assembly and teaching to the students are classifications of explaining the scriptures. You also think that teaching to the assembly is just a pile of words, so it is not needed when grasping the essence. You also think that teaching to the assembly and teaching to the students are two different traditions of vehicles. These are not the actions of scholars, but only make the unlearned fools feel amazed. The third point is, mixing the view of listening and thinking. Is it mixing both or mixing each separately? According to the first view, it would lead to two conceptual thoughts arising simultaneously. If mixing with listening, even if it is related to intelligence, but because it follows the scriptures, when comfort arises, it is necessary to recall the scriptures, which would lead to a strange sect. If the wisdom arising from thinking is needed, then it must be considered that speculative meditation is the ultimate end of the oral instructions. If so, then you better remain silent. If you speak, then it is good, it can be widely investigated. If you just think that this is not true, then it is just a concept of mental speculation, and it cannot become the wisdom of gaining certainty. If doing it alternately, then it would lead to both faults. Because the certainty of speculative meditation is very much in meditation-arising, and even if the wisdom arising from listening and thinking and the meditation-arising do not have a common basis, if one does not realize this and does not keep it in mind, being led by the mantra practitioner, even if the mind does not understand, it is just empty talk, and a stable sect cannot be established. If one abides in bliss without conceptualization, then how can the certainty guided by listening and thinking arise? The word 'listening and thinking' is also just boasting. Those lamas whom you regard as standards also say that this view is poisonous, so all the faults here, let alone personal experience, are the faults of talking empty without the oral instructions of the lama, and mistaking rough understanding as experience. Enough of elaboration. The fourth point is, therefore, recognize the great bliss of the nature of mind. Second, there are three methods to achieve it.
Chinese
，即，真实地展示方法，以及展示其为所有经典之精华，以及展示除了口诀之外无法找到俱生，此为三者。第一者中，有六支，三不动，四瑜伽，二目的，以及十四个彼性。第一，六支是：诶玛，是指，对于从这些口诀中，自性俱生显现的法性之智慧，感到惊奇。所谓六，是指瑜伽六支。再次说六，是指六蕴、六界、六处，每一支都能清净。其中，六支之第一，各自摄集是：将气和心摄集于中脉之上端，是殊胜的方法，即，于虚空中无动摇地禅修。以此，当各种征相变得稳固时，禅定是空色，为了成就殊胜，将心和所有其他显现与空色相混合，因此心安住于粗略的征相显现上之分别念，以及清晰地确定显现和心之行为，以及由证悟显现和心为一而引发的喜悦，以及由其引发的身心极其调柔之乐，以及了知境和心为一之离戏论之相的智慧，这五个支分次第生起，是禅定的支分。之后，为了引导色相之乐，必须净化气。首先，为了使左右之运行停止，并且使命气和下行气成为一个整体，应当修持命勤，即，通过瓶气等之结合，使左右之气运行停止于中脉中，并且再次通过瓶气之结合，修持直至命气和下行气成为一体。命气和下行气成为一体之后，观想五轮之明点，特别是观想明点融入脐轮之中，以此，在殊胜的空色dhūti中，以天女之形象引导殊胜的融乐，这被称为由执持所引导的随念，即是执持圆满。之后，为了广大地引导色相之乐，通过依止业和智慧之手印，以下稳固为主的融乐反复串习
English
, that is, truly showing the method, and showing it as the essence of all scriptures, and showing that innate cannot be found other than through oral instructions, these are the three. In the first, there are six branches, three immovables, four yogas, two purposes, and fourteen suchnesses. First, the six branches are: Ema, which means, to be amazed at the wisdom of the nature of reality, in which the innate co-emergent manifests from these oral instructions. The so-called six refers to the six branches of yoga. Again, saying six refers to the fact that each of the six aggregates, six elements, and six sense bases will be purified by each branch. Among them, the first of the six branches, individually gathering, is: gathering the breath and mind at the upper end of the central channel, is a supreme method, that is, meditating in the sky without movement. By this, when the various signs become stable, meditation is empty form, in order to accomplish the extraordinary, mixing the mind and all other appearances with empty form, therefore the discrimination of the mind abiding on the coarse signs and appearances, and the behavior of clearly ascertaining appearances and mind, and the joy induced by realizing appearances and mind as one, and the bliss of body and mind becoming extremely pliable induced by it, and the wisdom of knowing the object and mind as one, with the aspect of freedom from elaboration, these five branches arise in sequence, are the branches of meditation. After that, in order to guide the bliss of the image, it is necessary to purify the breath. First, in order to stop the movement of the left and right, and to make the life force and downward force into one, one should practice life exertion, that is, through the combination of vase breath and so on, the movement of the left and right breaths stops in the central channel, and again through the combination of vase breath, practice until the life force and downward force become one. After the life force and downward force become one, contemplate the bindus of the five chakras, especially contemplate the bindu dissolving into the navel chakra, by this, in the extraordinary empty form dhūti, guiding the extraordinary melting bliss in the form of a goddess, this is called the recollection guided by holding, that is, the holding is complete. After that, in order to widely guide the bliss of the image, through relying on the mudras of action and wisdom, the melting bliss mainly based on lower stability is repeatedly practiced.
Chinese
进行，使融乐和空色二者，一个引导另一个，是随念。然后以空色的手印，将菩提心白色明点从宝珠向上依次系缚于中脉内的各个位置，红色明点也同样从顶轮依次系缚，由此十二迁变和十六界行停止，不净的身体转为道用，成就金刚身，是等持。由此使见道现前，行持苦行，是与果结合。第二是，身体不为庸常之相所动，系缚身体明点不动，是为身金刚瑜伽。以此类推，语和意也加上语金刚和意金刚，称为不动摇之瑜伽。总之，是金刚三瑜伽。第三是，首先是拙火瑜伽，风融入中脉，使拙火燃烧的修法。第二是风瑜伽，诸元素依次融入的风的修法，光明以非次第，即逆行的方式生起界次第的修法。第三是，四喜瑜伽，从拙火燃烧中，喜乐也以顺行逆行的方式生起的修法。哈嘿八种和身幻等喜乐的八个刹那以及幻身等修法的六十四种方法，也是与一个手印结合。第四，一个手印的瑜伽，就是之前所说的无相大印，这四种瑜伽在所有圆满次第的完整证悟中都会出现。第四是，为了什么而做，从自己的所断中解脱的意义，以及彼性，即为了因和果的乐空而修习的两种圆满次第。首先，在凡夫位时，为了稍微解脱而修习，以及为了以圣道断除种子而做两种。其次，在凡夫位时，为了因的安乐之义，以及在圣道中，断除自己本分的所断之后，在未现前与上地结合的真实道之前，以前面的
English
To perform, making the bliss and emptiness-form two, one leading the other, is mindfulness. Then, with the mudra of emptiness-form, the white bodhicitta bindu is bound from the jewel upwards, gradually to each position within the central channel, and the red bindu is similarly bound sequentially from the crown, thus the twelve transformations and sixteen elemental progressions cease, the impure body is transformed into the path, and the vajra body is accomplished, which is samadhi. This makes the path of seeing manifest, and practicing asceticism is combining with the fruit. The second is, the body is not moved by ordinary appearances, and the body's bindu is bound without moving, which is the body vajra yoga. By analogy, speech and mind are also combined with speech vajra and mind vajra, called unwavering yoga. In short, it is the yoga of the three vajras. The third is, first, the yoga of chandali, the practice of wind dissolving into the central channel, causing the inner fire to blaze. Second, the yoga of wind is the practice of wind in which the elements gradually dissolve, and the clear light arises in a non-sequential, i.e., reverse, manner, the practice of the elemental sequence. Third, the yoga of the four joys is the practice in which, from the blazing of the inner fire, joy also arises in a forward and reverse manner. The eight Haha's and the eight moments of joy of body transformation, such as illusion, and the sixty-four methods of practice, such as the illusory body, are also combined with a single mudra. Fourth, the yoga of the single mudra is the previously mentioned formless great mudra, and these four yogas occur in all complete realizations of the completion stage. Fourth, for what purpose is it done, the meaning of liberation from one's own objects of abandonment, and that very nature, i.e., the two completion stages practiced for the sake of the bliss and emptiness of cause and effect. First, in the state of an ordinary being, practicing for the sake of slight liberation, and doing two things in order to abandon the seeds with the noble path. Second, in the state of an ordinary being, for the sake of the bliss of the cause, and in the noble path, after abandoning the objects of abandonment that are one's own share, before manifesting the actual path that combines with the higher ground, with the previous
Chinese
为了智慧增长而修习，是以专门结合修习果位的安乐之方便。第五，所谓彼等十四十四之自性，是指圆满次第的觉悟圆满，具有支分的一切，都具备十四如是性。如同生起次第具有十四如是性一样，因此，作为其前提的圆满次第也必须具备十四如是性。而且，虽然圆满次第的十四如是性有很多不同之处，但在此，我宗的观点是：第一，衣服的如是性。衣服的梵语是“巴萨南”，也用于处所，因此，圆满次第所入之处是四轮等身体。第二，五印的如是性，是进入天神的装束，即具有戏论的行为等一切行为。第三，智慧支分的如是性，是引生任何三印的生处的大乐。第四，橛的金刚帐，守护轮的如是性，是将菩提心牢固地束缚在五轮上。第五，阿 আলী 嘎 अली 的如是性，是左右上下之气融入中脉和不坏明点。第六，因等空性的如是性，是具有四解脱门之相的证悟无我的智慧。第七，那达等如是性，是仅由气心所成的智慧身。第八，总摄结合的如是性，是粗细次第的界融入光明。第九，甘露满足的如是性，是顶轮的“ཧཾ”（藏文，梵文天城体ham，梵文罗马拟音ham，汉语字面意思： ཧཾ ）字融化所产生的四喜乐空。第十，不住涅槃的如是性，是从光明中显现报身。第十一，手供养的如是性，是以两大手印将各元素的精华束缚在各轮的中心自性处。第十二，灌顶的如是性，是行近因的究竟，获得对佛的灌顶。第十三，盔甲的如是性，是二十四境的风融入，以及以受用者和成为主人的次第融入中脉。第十四，咒语供养的如是性是：
English
To meditate for the increase of wisdom is the method specifically combined with the meditation of the bliss of the result. Fifth, the so-called nature of those fourteen and fourteen refers to the complete realization of the completion stage, with all the limbs possessing the fourteen suchness. Just as the generation stage has fourteen suchness, so the completion stage, which is its prerequisite, must also possess fourteen suchness. Moreover, although there are many differences in the fourteen suchness of the completion stage, here, according to our own system: First, the suchness of clothing. The Sanskrit word for clothing is "Vasana," which is also used for places. Therefore, the place where the completion stage enters is the body, such as the four chakras. Second, the suchness of the five seals is to enter the attire of the deities, that is, all actions such as actions with elaboration. Third, the suchness of the wisdom limb is to generate the great bliss of the birthplace of any of the three seals. Fourth, the vajra tent of the stake, the suchness of the protective wheel, is to bind the mind of enlightenment firmly to the five chakras. Fifth, the suchness of Āli and Kālī is the winds of the left, right, top, and bottom dissolving into the central channel and the indestructible bindu. Sixth, the suchness of emptiness of causes, etc., is the wisdom that realizes selflessness with the aspect of the four doors of liberation. Seventh, the suchness of Nada, etc., is the wisdom body made only of wind and mind. Eighth, the suchness of the combined union is the elements of the subtle and coarse stages dissolving into luminosity. Ninth, the suchness of the nectar that satisfies is the four joys of bliss and emptiness produced by the melting of the syllable “ཧཾ”（藏文，梵文天城体ham，梵文罗马拟音ham，汉语字面意思： ཧཾ ）at the crown chakra. Tenth, the suchness of non-abiding nirvana is the arising of the enjoyment body from luminosity. Eleventh, the suchness of hand offering is to bind the essence of each element to the central nature of each chakra with the two great mudras. Twelfth, the suchness of empowerment is the ultimate practice of the near cause, obtaining empowerment to the Buddha. Thirteenth, the suchness of armor is the dissolution of the winds of the twenty-four places, and the dissolution into the central channel in the order of the enjoyer and becoming the master. Fourteenth, the suchness of mantra offering is: