English
Okay. The sixth is: ordinary individuals who possess the previous four characteristics, i.e., those who are not supreme, and those who do not fully possess the four characteristics, but only possess one characteristic, and so on. Second, regarding aspiration: there are six types of aspiration: small aspiration, medium aspiration, large aspiration, excellent aspiration, extremely excellent aspiration, and unsurpassed aspiration. The first is one who has the karma of desiring worldly virtues and the lower vehicle, arising from believing in karma and its fruits, as well as the benefits of liberation, and possessing companions with inferior diligence and wisdom. The second is: arising from the hope of liberating beings and believing in the supreme vehicle, possessing the wisdom of realizing the equality of self and others, and companions with medium altruistic diligence, having faith in unsurpassed Bodhi. The third is: similar to the others, but after seeing the qualities of the Vidyadhara vehicle, due to the cause of making aspirations there, the desire to quickly liberate beings arises, which should be placed in the chapter on causes. The fourth is: mostly the same as above, but with the addition of "the time is extremely rapid," and arising from the desire to immediately stop suffering and its origin, being associated with pure appearances. The fifth is: associated with the vows of great bliss, having an immediate desire for unsurpassed Bodhi, possessing companions of signless wisdom and the joy of great bliss. The sixth, unsurpassed faith, is: the faith in the manifestation of the fruits of one's own path and accumulation path, having the cause of the wisdom of hearing from personally receiving instructions from many Buddhas, with the wisdom of directly realizing signless non-proliferation, believing in and desiring to lead all beings into the path of emptiness. Third, there are three types of fully embracing gurus, namely, the causal guru Vajra Acharya, the causal guru wisdom of the path, and the coemergent guru, the three mudras. All three are divided into three aspects: nature, classification, and how to rely on them. The nature of the first is: to establish disciples on the path of Vajrayana. The classifications are: the yogi guru in the initial stage, after gaining some stability, viewing the form of the desire deity as the manifestation of one's own mind, after gaining stability, the emanation body of the Dakini of the three places, and
Chinese
获得了稳固的地位，是化身和圆满报身。其中第一点是：誓言念诵布施，讲解口诀指示，灌顶和事业。如是共有六种。这些也应如经续中广说的那样，知道要断除过失，具足功德。依止之法在其他地方会详细说明，所以这里不写了。第二种的体性是：具有能象征上师智慧的力量。分类是：第一上师，指的是生起次第极其究竟的智慧；俱生上师，指的是圆满次第正行的融乐第一刹那；大乐上师，指的是从大手印获得的融乐，在每一个见道刹那之前出现。决定生起的上师，指的是从下地向上地提升时，下地的智慧，具有七支。依止之法是：习惯于该道本身和与因集合同类的法类。第三种的体性是：融乐的不共因。分类是：道、智慧和大手印。智慧有誓言手印和观察明妃。大手印有有相和无相两种。在没有区分真实和虚假的情况下，首先给予安乐，灌顶时和成熟手印生起次第时，以及在融乐作为果实之前，圆满次第正行未获得之前，以及自性安乐作为果实，圆满次第正行获得之后的凡夫道，以及离戏论形象的手印，出现在圣者道中。如何依止之法是：如是说，为了修持手印的意义而说，不是为了日夜时分贪欲耗尽的意义。如是，为了无漏安乐的意义，将贪欲与空性混合而修持。第四是口诀，有灌顶口诀、誓言口诀、苦行口诀、无动摇口诀、双运口诀、近取因口诀、无所待口诀、自己口诀、果口诀、条件口诀等十种。第一种是：灌顶。导师教导不缘三轮。
English
Having attained a firm position, it is the Nirmanakaya and Sambhogakaya. The first of these is: giving the recitation of vows, teaching the oral instructions, empowerment, and activities. Thus, there are six. These should also be known as extensively explained in the tantras, to abandon faults and possess qualities. The method of reliance will be explained in detail elsewhere, so it is not written here. The nature of the second is: having the power to symbolize the clear wisdom of the higher. The divisions are: the first lama, which refers to the wisdom of the ultimate completion stage; the co-emergent lama, which refers to the first moment of bliss in the main practice of the completion stage; the great bliss lama, which refers to the bliss obtained from Mahamudra, which appears before each moment of the path of seeing. The lama of definite arising refers to the wisdom of the lower ground, which has seven branches, at the time of rising from the lower ground to the higher ground. The method of reliance is: to become accustomed to that path itself and the types of things that are similar to the cause collection. The nature of the third is: the uncommon cause of melting bliss. The divisions are: the path, wisdom, and Mahamudra. Wisdom has the samaya mudra and the contemplated vidya. Mahamudra has two types: with characteristics and without characteristics. Without distinguishing between real and false, first giving bliss, at the time of empowerment and at the time of the maturing mudra generation stage, and before melting bliss as the fruit, before the main practice of the completion stage is attained, and natural bliss as the fruit, the path of ordinary beings after the main practice of the completion stage is attained, and the mudra of non-elaboration appearance, which appears in the path of noble ones. The method of how to rely on it is: as it is said, it is said for the sake of meditating on the meaning of the mudra, not for the sake of the exhaustion of desire at all times of day and night. Thus, for the sake of immaculate bliss, mixing desire with emptiness and meditating. The fourth is the oral instruction, there are ten types: empowerment oral instruction, vow oral instruction, asceticism oral instruction, unwavering oral instruction, union oral instruction, proximate cause oral instruction, unconditioned oral instruction, self oral instruction, fruit oral instruction, condition oral instruction. The first is: empowerment. The teacher teaches without focusing on the three spheres.
Chinese
第二，对于所有断除和证成的誓言，以通达三轮无自性的智慧，以无所缘的方式行持。第三，教导对于身语意三的行仪，无论有相或无相，都不要执着。第四，对于三门的一切行为，以破除执着的空性，通达智慧与大乐天身相融合的方式行持。第五，对于大乐，观修具有离戏空性的体性，以乐缘空，以及二者双运时，也应无相观修。第六，自身、手印、乐、灌顶四者，皆以平等性行持。第七，对于三门的一切受用，不带任何希望和恐惧的算计，无自性，如不执着一般，以仪轨的加持，无所缘地行持。第八，在一切情况下，不执着于我的自性，为了世俗的利益而精进于菩提，以及以基础的行为和所有道路来象征自己。第九，观修不执着于所获得之物和能获得之菩提，却希望获得的方式，即果无自性，却以不执着于具足一切自性功德的方式来希求。第十，对于神通等成就他利的条件，以及魔和烦恼等一切障碍，在知晓其无自性的同时，行持自他之利。第五，所修之道有：事业之基础，单独修持，合修，以及合修达到极致。第一，无论何种道路，只要心未稳定，就应精进修持。第二，对于生起次第和圆满次第的各个阶段，也应为了稳固先前所熟悉的内容而修持。第三，两种次第，以及圆满次第中的脉、气、明点之心瑜伽，以具足七支的方式，互相增益，并努力朝向一个方向修持，直至进入为止。第四，努力
English
Second, regarding all vows of negation and affirmation, to engage with the wisdom of realizing the absence of inherent existence in the three spheres, in a manner without object of focus. Third, to advise not to cling to the conduct of body, speech, and mind, whether with or without characteristics, in any way. Fourth, to act with the wisdom of realizing emptiness, which shatters the fixation on the activities of the three doors, merged with the deity form of great bliss. Fifth, in great bliss, to meditate by focusing on the nature of emptiness free from elaboration, to focus on emptiness with bliss, and even when uniting the two, to meditate without characteristics. Sixth, to practice oneself, the mudra, bliss, and the four empowerments as equality. Seventh, regarding all enjoyments of the three doors, without any calculation of hope and fear, without inherent existence, and as if without attachment, to engage in the practice with the blessings of the ritual, without object of focus. Eighth, in all ways, not to fixate on the self-nature of self, to strive for enlightenment for the sake of conventional benefit, and to represent oneself through the actions of the basis and all paths. Ninth, to meditate on the way of desiring to attain enlightenment, which is the object to be attained and the means of attaining, without fixating on it, that is, to aspire in a way that does not fixate on the fruit, which is without inherent existence, yet possesses all qualities of inherent existence. Tenth, while knowing that all conditions for accomplishing the benefit of others, such as clairvoyance, and all obstacles such as demons and afflictions, are without inherent existence, to practice the benefit of oneself and others. Fifth, the path to be meditated upon includes the basis of action, solitary meditation, combined meditation, and the culmination of combined meditation. First, whichever path it may be, one should meditate diligently until the mind becomes stable. Second, in each stage of the generation stage and the completion stage, one should meditate to stabilize what one is already accustomed to. Third, the yoga of the channels, winds, bindus, and mind in both stages and also in the completion stage, in the form of possessing seven limbs, should be mutually enhanced and meditated upon in one direction until one enters through effort. Fourth, effort
Chinese
由于使之消失且念头完全泯灭，因此不需增饰，唯有圆满次第七支具全显现。此处道的体性即是十四，三金刚，六支和合七事，以及四种特别应做之事等等。第六是身与智慧二者，身有基础时，生起次第之时，未获得真实圆满次第之时，获得之时，圣道，以及最终之时等。彼等每一个又可分为四身，四金刚，以及十六身。于基础时如何安住，由先前之道逐渐成熟，由之后之道修习而日渐增上，从而显现果实。智慧是七种真如，即深奥，广大，周遍，常恒，安乐，智慧身，以及双运，这七者有四十二支，而这一切的道之次第是，金刚持上师曾说：“世间与出世间的自在，具慧者于生起和圆满中生起，如是佛陀即是七真如，努力修习啊！”如此教诲，身与智慧的分类应于他处详细决定。于殊胜稀有的甘露大海中，以至尊上师的口诀妙高峰，以及智慧宝藏的搅拌棒善加搅动，从而生起消除无知的甘露之光。精于日月运行之道者，十二变迁的布施所生之军队，于罗睺星宫中举行终结的庆典，于此三有之战中获胜，真令人惊叹！第二，论典的意义是，此论典于各歌之续部中，并未将意义的章节依次排列，而是交错讲述，且每一歌之续部皆显示完整的道。其中，第一者略说，其余三者广说，这是上师的观点，第一者显示道的支分，第二者补充未圆满之处，第三者显示口诀的珍要之处，第四者断除疑惑，这是东方人的说法。然而，如此讲述是更好的。其中，略说和广说二者，第一者是，一个偈颂：
English
Since it causes to disappear and thoughts are completely extinguished, there is no need for embellishment, only the complete stage with seven branches appears in its entirety. Here, the nature of the path itself is fourteen, the three vajras, the six branches, the seven unions, and the four special activities, and so on. The sixth is the two, body and wisdom. The body has the base time, the time of the generation stage, the time when the actual perfection stage is not attained, the time when it is attained, the noble path, and the final time. Each of these can be divided into four bodies, four vajras, and sixteen bodies. How it abides in the base, the earlier paths mature, and the later paths are meditated upon, becoming better and better, and the fruit is manifested. Wisdom is the seven suchness, namely, profound, vast, pervasive, constant, blissful, the body of wisdom, and union, these seven have forty-two branches, and the order of the path for all of them is: Vajradhara Guru said, 'The power of the world and beyond, the wise arise in generation and completion, thus the Buddha is the seven suchness, strive to meditate!' Thus he taught, and the classification of body and wisdom should be determined in detail elsewhere. In the great ocean of excellent and wonderful nectar, with the oral instruction of the supreme guru as the lofty peak, and the churning stick of the treasure of wisdom well applied, this light of nectar that dispels ignorance arises. Those skilled in the path of the sun and moon, the army born of the twelve changes of giving, hold a celebration of completion in the house of Rahu, and it is wonderful that this victory is won in the battle of the three realms! Secondly, the meaning of the text is that this text does not arrange the sections of meaning in order in each song tantra, but explains them in a mixed way, and each song tantra shows a complete path. Among them, the first is a brief explanation, and the remaining three are explained in detail, which is the view of the guru. The first shows the limbs of the path, the second supplements what is incomplete, the third shows the essential points of the oral instructions, and the fourth cuts off doubts, which is the saying of the easterners. However, it is better to explain it this way. Among them, the brief explanation and the detailed explanation, the first is: one verse: