English
. Without this method, it is not enough to merely meditate on non-conceptuality, nor is it enough to merely engage in intellectual contemplation. It is not enough to merely accumulate merit through generosity and other practices. Even within one lifetime or seven lifetimes, one will not even realize a small portion of the truth of emptiness, let alone directly realize all aspects. Third, regarding the merits of the two utpattikrama that arise later, there are two aspects: generally explaining the meaning and specifically explaining how immutability is achieved. First: "The naturally occurring mind that goes on the path, By what is it bound? Its three places, without exception, Are expanded and then gathered again." This means that the six consciousnesses that go on the path of objects such as form, together with the wind of the nature of the naturally occurring body, which is the nature of mind, are bound by a non-conceptual method of non-effort, such as the four non-attachments or the three immovables, or the three silences, or the two yogas of day and night, or the unification of the three tips of the nose. That is to say, this act of binding is the nature of individual gathering or the limbs of dhyana. Since these two yogas are continuous from the initial karmic person to the final realized person, they should not be regarded merely as utpattikrama. In this way, through the yoga focused on non-conceptuality and emptiness, the wisdom fire blazes, and the three places of body, speech, and mind are completely expanded by the sequence of the four joys and sixteen joys, and then from the jewel place through the sequence of the four descending joys and sixteen joys, up to the crown of the head, the movement of bindus is gathered. This function is similar to the utpattikrama during the life-energy sequence, but the initial realization is in the grasping utpattikrama, while the utpattikrama during memory and samadhi has additional functions. Furthermore, through the yoga of non-conceptuality and emptiness, the three places of body, speech, and mind completely manifest the empty body of the forms of the three realms, as well as the indestructible sound of all aspects, and the bliss of melting and the bliss of immutability, all of which are newly displayed before the wisdom of the yogi.
Chinese
彼。再次将收摄于乐空之中的收放，是会再三发生的。此作用在执持的次第上，以寻思与伺察二者略作作用，后面的二者，以暂时的寻思与伺察二者广大地作作用。第二是：为何如来？贪着天女忿怒众，舍弃坛城轮，安住俱生喜。这是说，此处的坛城轮，有三种不同的解说方式。释论中说是生起次第，一般而言，舍弃生起次第的分别念是确定的，但那是在进入圆满次第时就已经舍弃的，所以此时即使加上也没有什么作用。又有些人认为“坛城”是指心要等意义，而解释为融乐，虽然融乐止息之时是在此阶段，意义上没有矛盾，但在喜金刚中说坛城轮，并非仅指融乐，而是指广大的安乐，因此与文义不符。因此，如解释为不净的身心显现那样比较好。因此这样说，庸常的身心自性，由精血风三者所摄的不净显现的坛城之轮，以空色大手印转化的方式完全舍弃，那本身就变成了不变的明点。自此之后，所依是明点，能依是安乐，体性为一，没有变异衰损，因此恒常安住于俱生不变的喜乐之中。毗卢遮那译为：俱生刹那，我安住。如此安住的理由是什么呢？佛父佛母蕴界与，菩萨权能与，天女色等六境与，忿怒尊忿怒母业力或身体的障碍，所有这些的自性清净之处是，大乐与影像双运，在此是对其真实贪着，实际上能够结合，就状态而言，实际上如果结合，坏灭是不合理的。经文中出现安住于喜乐之中，是导师自己瑜伽士。
English
That. The contraction and expansion of gathering into bliss and emptiness will happen again and again. This function is slightly performed by the two, seeking and thought, in the order of grasping. The latter two are performed extensively by the two, seeking and thought, in the temporary situation. The second is: Why does the Tathagata? Attached to the assembly of goddesses and wrathful ones, abandoning the mandala wheel, abiding in the joy of co-emergence. That is to say, here the mandala wheel has three different ways of explaining it. The commentary explains it as the generation stage. In general, it is certain to abandon the conceptualization of the generation stage, but that has already been abandoned when entering the completion stage. Therefore, even if it is added at this time, it will have little effect. Some people think that "mandala" refers to the essence and other meanings, and explain it as melting bliss. Although the time when melting bliss ceases is at this stage, there is no contradiction in meaning. However, in Hevajra, it is said that the mandala wheel does not only refer to melting bliss, but refers to great bliss in general. Therefore, it does not match the meaning of the words. Therefore, it is better to explain it as the impure appearance of body and mind. Therefore, it is said that the ordinary nature of body and mind, the wheel of the impure appearance of the mandala gathered by the three, essence, blood, and wind, is completely abandoned by the transformation of the empty form great seal, and that itself becomes the unchanging bindu. From then on, the support is the bindu, and the supported is bliss, the nature is one, and there is no change or loss. Therefore, it always abides in the unchanging joy of co-emergence. Vairochana translated it as: Co-emergent moment, I abide. What is the reason for abiding in this way? Buddha father and mother, aggregates and realms, bodhisattva power, goddess form and other six objects, wrathful deities, wrathful mothers, karma or physical obstacles, the pure nature of all these is, great bliss and the union of image, here is truly attached to it, in reality can be combined, in terms of state, in reality if combined, destruction is unreasonable. In the text, it appears to abide in joy, is the teacher himself, the yogi.
Chinese
也承诺了，就是黑行者自己。据说心安住于俱生喜中不变。第二，简要地指示果位的安住之法：本初意之王，于同味中，俱生无动，何者所作？彼即彼时成就，无有衰老死亡之怖。不动，即不分别、不变异。远离生起和消逝，此乃精要。于何者，意及心所皆不作意。如是之彼，即名为寂灭。何者知晓ཨེ་ཝཾ (藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是)，即知晓一切。ཀྱཻ་，彼乃佛法之宝箧，是自在本初之分。如是说，本初，即原始的意之王。如来藏大乐一切相，世俗的业相灭尽，道之智慧也融入同味之时，真实俱生之智慧，任何因缘也不能改变其颜色，瑜伽士何者所获得之时，殊胜士夫彼时，即名为大手印殊胜成就圆满之佛，自此之后，佛之身与智慧，形态转变的衰老，本体刹那间怖畏的死亡等，由业惑痛苦所摄的怖畏，丝毫也没有。而且，就胜义谛而言，没有断证，没有减少增多，没有明与不明的次第，因为是本来任运成就的法性之故。所谓没有，也不是仅仅指无有，而是指胜义谛中根本没有这些。然而，对于显现圆满佛陀的临终瑜伽士的心的显现来说，在临终的前一刻，所有业相的能取所取都消失不见。在临终的刹那，本初的心本身体验为所有能取所取的本性，因此，所有显现都融入智慧之中，获得了这样的名称。在那之后的第二个刹那，无量道之智慧的显现，也同样在本初的心大乐的自性中，证悟到自性平等，并且体验到无量道之相，与无量本初之相无别，因此，道也融入法界之中，获得了这样的名称。自此之后，基道果
English
also promised, that is, the Black Practitioner himself. It is said that the mind abides in the co-emergent bliss without changing. Second, briefly indicating the method of abiding in the fruit: The primordial mind-king, in the same taste, the co-emergent unmoving, by whom is it done? That is accomplished at that time, without the fear of aging and death. Unmoving, that is, non-discriminating, unchanging. Separated from arising and ceasing, this is the essence. In whom, neither mind nor mental events are made. Such is called nirvana. Whoever knows the letter ཨེ་ཝཾ (Tibetan, Devanagari: एवं, Romanized Sanskrit: evaṃ, literal Chinese meaning: thus), knows everything. ཀྱཻ་, that is the treasure chest of the Dharma, is the part of the innate original. Thus it is said, the innate, that is, the original mind-king. The Tathagatagarbha, the great bliss of all aspects, when the phenomenal karmic appearances subside, and the wisdom of the path also merges into the same taste, that authentic co-emergent wisdom, no condition can change its color, when the yogi obtains it, that supreme being, at that time, is called the Great Seal, the supreme accomplishment, the perfect Buddha, from then on, the Buddha's body and wisdom, the aging of the changing form, the death of the momentary fear of the essence, etc., the fear gathered by karma and affliction, there is not the slightest bit. Moreover, in terms of ultimate truth, there is no abandonment and attainment, no decrease and increase, no order of clarity and non-clarity, because it is the nature of Dharma that is spontaneously accomplished from the beginning. The so-called absence is not just referring to non-existence, but that these are fundamentally absent in the ultimate truth. However, for the appearance of the mind of the dying yogi who manifests the perfect Buddha, in the moment before death, all the grasping and grasped of the karmic appearances disappear. In the moment of death, the primordial mind itself is experienced as the nature of all grasping and grasped, therefore, all appearances merge into wisdom, and it obtains such a name. In the second moment after that, the appearance of the infinite wisdom of the path, also in the nature of the primordial mind's great bliss, realizes the equality of nature, and experiences that the infinite aspects of the path are no different from the infinite primordial aspects, therefore, the paths also merge into the Dharmadhatu, and it obtains such a name. From then on, the base, path, and fruit
Chinese
三毒的戏论全部止息后，本来的心性大乐双运遍布广大。那么，在相续的最后时刻，没有融入道之法界，它的第二个刹那是什么呢？相续的最后是没有到达果位之前，仅仅是道本身，因为安住于真实的道，是没有舍弃道的时候，所以不知道道的融入，就像安住在船中，不知道船在行走一样。与此相连的第二个刹那，名为解脱道，是超越道而仅仅到达果位，因此是到达超越道的境地，彻底证悟道无自性后，是所有道一个也不留地收摄的时候。从那以后，除了遍及一切的法性之外，什么也没有，但是，相对于解脱道为止的修行者，从那以后称之为特殊的道，但实际上也不是。这是果的第一要点，讲述成果的成就方式。因为没有退转的境地，所以不动摇。因为舍弃了能取所取的二取显现的错乱，所以不分别。超越贪欲离贪的大乐不变。更不用说具有变异的生灭，连本体转变的刹那生灭也没有，所以远离显现的生和隐没的灭。释文中说：此处非常美丽，是因为大乐的缘故。在新旧两个根本译本中，都没有出现美丽这个词，这是汉文版本的差别。自性光明，因为没有变异的缘故是精华。对于“于何”等等，毗卢遮那说：那不作意的我慢。新译中说：于何无心及心所生。释文中说：认为舍弃了现、增、得三者和八十自性。无论怎样也不相违背，这里是说，对于哪个智慧，意识和意识所生的分别念的活动一点也不作，那样的就是涅槃法身。这里是从否定的角度显示法身的体性，暗示了肯定。
English
When all the elaborations of the three poisons have ceased, the original mind-essence is solely great bliss, union, and pervasive vastness. So, at the final moment of continuity, without dissolving into the realm of the path, what is meant by its second instant? The final moment of continuity is before reaching the result. Since it is only the path itself, being situated in the actual path, it is the time when the path has not been abandoned, so the dissolution of the path is not known, just as being in a boat, one does not know that the boat is moving. The second instant that is connected to this, called the path of liberation, is just reaching the result by transcending the path, so it is reaching the state of surpassing the path. After the realization that the path is without inherent existence is complete, it is the time when all paths are gathered together without exception. From then on, there is nothing but the all-pervading Dharma-nature, but in relation to the practitioner up to the path of liberation, from then on it is called a special path, but in reality it is not. This is the first point of the result, explaining how the result is achieved. Because there is no state of decline, it is unmoving. Because all the delusions of the appearance of dualistic grasping have been abandoned, it is non-conceptual, and the great bliss that transcends desire and detachment is unchanging. Not to mention the arising and ceasing of what is subject to change, there is not even the momentary arising and ceasing of the change of essence, so it is free from the arising of appearance and the ceasing of disappearance. In the commentary it says: Here it is very beautiful because of great bliss itself. In both the old and new root translations, the word beautiful does not appear, which is a difference in the Chinese version. Self-luminous by nature, it is the essence because it is without transformation. To "to whom" etc., Vairochana says: That does not make any mental pride. In the new translation it says: To whom there is no mind and nothing arising from mind. In the commentary it says: It is considered to have abandoned the three appearances, increase, and attainment, and the eighty natures. In any case, there is no contradiction, but here it is said that for which wisdom, the activity of consciousness and the conceptual thoughts arising from consciousness do not occur at all, that is said to be Nirvana Dharmakaya. Here, the characteristics of the Dharmakaya are shown from the perspective of negation, implying affirmation.