Chinese
具有听闻所有声音的智慧，并且无论去往何处都遍及一切世间，即以遍布的方式安住。第二是，天界即在空中行走的，地上即人类的地域，地下即三有的一切事物，以智慧之身加持，一切刹那间都转变为一个智慧之身的体性，无需种子等，以刹那成就的，具有天神相的瑜伽，刹那间宣说不可摧毁的音声秘密咒语。那也是融入光明，以及从光明中显现幻身之时，会出现不可摧毁的大音声。此外，一个智慧之身的自显现中，显现三界的一切影像，并且三界的一切显现也显现为一个智慧之身。第三是，那个智慧之身被称为金刚身，即智慧前后没有变化，先前如何安住，之后也同样没有变化，金刚身，真实的身体是永远不会变化的，不净的身体也融入光明，除了光明之外，其他无法摧毁，并且为了摧毁自他二障，所以称为金刚身，金刚是不变的体性，不被其他所摧毁，并且能够摧毁其他外道，金刚与三种法相同。第五是，金刚持的结合身以三种比喻来象征，如镜中的影像，水中的月亮，彩虹一般，也必须象征智慧的权能和生起次第，如安住于基础，如此修持道，才能成就果位。其中三种比喻的意义是，从五次第来说，镜子的影像是象征幻身，各种颜色如彩虹，遍布如水中的月亮。金刚萨埵[勇士]善绘，在无垢的镜子上，影像清晰显现相似，具足一切种类的殊胜，身体百看不厌。以及，圆满受用身也是如此，那也是乾闼婆有情，金刚身也是如此，金刚
English
Having the wisdom to hear all the sounds that exist, and going everywhere in all the worlds, that is, abiding in a pervasive manner. The second is, the heavens, that is, those who travel in the sky, the earth, that is, the realm of humans, and the underworld, that is, all things of the three existences, blessed by the body of wisdom, all in an instant transform into the nature of a single body of wisdom, without seeds, etc., with the yoga of the deity form accomplished in an instant, in an instant, the indestructible sound secret mantra is spoken. That is also when entering into clear light, and when arising from that into the illusory body, the great indestructible nada arises. Furthermore, in the self-appearance of a single body of wisdom, all the images of the three realms appear, and all the appearances of the three realms also appear as a single body of wisdom. The third is, that body of wisdom is called the Vajra Body, that is, the wisdom does not change before or after, how it abided before, so it does not change afterwards, the Vajra Body, the true body never changes, and the impure body also enters into clear light, other than clear light, it cannot be destroyed by others, and in order to destroy the two obscurations of self and others, it is called the Vajra Body, the Vajra is the unchanging nature, not destroyed by others, and able to destroy other heretics, the Vajra is the same as the three dharmas. The fifth is, the union body of Vajradhara is symbolized by three metaphors, such as the image in a mirror, the moon in water, like a rainbow, it must also symbolize the power of wisdom and the generation stage, such as abiding in the base, so practicing the path, the fruit will be accomplished. The meaning of the three metaphors is, from the five stages, the image of the mirror symbolizes the illusory body, the various colors are like a rainbow, the pervasiveness is like the moon in water. Vajrasattva [hero] well drawn, on a spotless mirror, the image appears clearly similar, possessing all kinds of excellence, the body is never tired of seeing. And, the Sambhogakaya is also like that, that is also a Gandharva sentient being, the Vajra Body is also like that, the Vajra
Chinese
彼心之勇士，如镜中之影像，刹那间诸面手足皆圆满；如彩虹般，仅由稳固之生起而显现，且如颜色不混杂般清晰，诸相好清晰而不混杂；如一月东升，其影像同时显现于一切江河中般，唯一之智慧身遍布一切事物。此乃十二譬喻中取其三要者。具彼性相之幻化身，清净中阴之有，并作为圆满报身之同类因。此等之口诀与理解极为重要，故当于二种集聚之理中广为了知。第三，摄集：即彼性一与次第二，以及金刚三之瑜伽与三身等，即彼性三，以及坛城之彼性等，即彼性四之第一，以及身之彼性四，以及彼性七之三组，以及彼性十四等，皆须于各自之内相互摄集，故于本体之上无有大小。此处之彼性七等，某些于生起次第与灌顶之时等，亦须摄集顺同之诸法，故当如是知晓，若能善为了解先前所说之法，则为提升证悟之故，亦为文字繁多之故，且因我喜好心要，故未以繁琐而分别之。如是说。此等之摄集当于详尽之法中知晓。如是，圆满正等觉之无二双运身，乃以此彼性七者为主而近似象征之。其他之方式，道与基，乃为直接开示，而于主要之义外，其他乃为间接开示与顺带开示。此乃上师之口诀精要，其他无口诀者则无法完全知晓。第四，顺带提及地与道之安立，于他处谈及地道之计数方式，宣说成就之八种征相，以及三士夫成佛之时。第一，乃十二地与五道等之详细方式，以及其他之二次第与行持等，皆已于续部之注释与他之论典中，由先前之诸位论师所阐释完毕，且无
English
That mind-hero, like the image in a mirror, all faces and hands are perfected in an instant; like a rainbow, arising only from stable origination, and clear as colors are unmixed, the signs and marks are clear and unmixed; like the image of a single moon rising, appearing simultaneously in all rivers, the single wisdom body pervades all things. This is taking the three main ones from the twelve similes. That illusory body possessing that nature purifies the bardo existence and acts as the cause of the same kind of enjoyment body. The instructions and understanding of these are extremely important, so they should be fully understood in the two ways of gathering. Third, the collection: that is, the oneness and the two stages, and the yoga of the three vajras and the three bodies, etc., that is, the three natures, and the nature of the mandala, etc., that is, the first of the four natures, and the four natures of the body, and the three groups of the seven natures, and the fourteen natures, etc., must be collected into each other, so there is no size on the essence. Here, some of the seven natures, etc., also need to collect similar aspects such as the generation stage and the time of empowerment, so it should be known that if the previously mentioned teachings are well understood, it is for the sake of improving realization and because of the abundance of letters, and because I like the essence, I have not separated it with elaboration. It is said. The collection of these should be known from the detailed teachings. Thus, the non-dual union body of the perfectly complete Buddha is mainly symbolized by these seven natures. Other ways, the path and the base, are direct teachings, and other than the main meaning, others are indirect teachings and incidental teachings. This is the essential instruction of the lama, and others without instructions cannot fully know it. Fourth, incidentally mentioning the establishment of the ground and the path, mentioning the method of counting the ground and the path elsewhere, explaining the eight signs of accomplishment, and the time when the three types of people attain Buddhahood. First, the detailed methods of the twelve grounds and the five paths, etc., and other secondary stages and practices, etc., have already been explained by the previous teachers in the commentaries of the tantras and other treatises, and no
Chinese
已经将简略的总结写在第十品中了，所以这里就不写了。第二，关于成就殊胜悉地的征兆次第，要忆念八种相，首先是气入中脉，由此，照亮一切方向的灯焰光芒，应当视为第一种征兆。照亮如同闪电的部分，应当视为第二种征兆。白色等光芒的坛城形状，圆形，要看作充满十方，即应当见到，气入中脉，粗大的能取所取烦恼生起并止息，这是第三种，五种征兆归纳为三种。又是第一种，烟和阳焰两种。第二种，萤火虫和灯火两种。第三种，如同无云的虚空显现燃烧的火焰，以及汇集月光、日光、黑暗、闪电和明点，这样五种或十种征兆次第在瑜伽士的相中恒常显现。这样三种就是，光明、火焰和明点的三种征兆。在那里，产生各种各样的乐空，是欲天的受用，那是识，即第四种征兆的智慧。色声香味触等空性的影像，具备一切形象中最殊胜的空色天女的显现，是遍布一切方向的智慧或第五种征兆。色等外境的显现消失且不显现，心安住，这是气融入中脉的智慧或第六种征兆，是前者的后续。气融入后，产生特殊的乐空，以四种显现的次第，法界，即俱生光明生起，这是第七种。第八，从这空性中，如自己所愿般，产生如幻化的佛身果。第三，在此生、来世和中阴三个阶段各自成佛。这里也认为根器有利钝，因此，如果按照藏地前代上师们所说，精进者在此生成佛，懈怠者在中阴成佛，有障碍者在多生之后成佛的说法来安立名相，也是可以的。
English
The brief summary has already been written in the tenth chapter, so there is no need to write it here. Secondly, regarding the order of signs for achieving the supreme siddhi, one should remember eight aspects. First, when the air enters the central channel, the light of the lamp flame that illuminates all directions should be regarded as the first sign. The illuminating part like lightning should be regarded as the second sign. The circular shapes of mandalas of light, such as white, should be seen as filling the ten directions, that is, they should be seen. When the air enters the central channel, the coarse afflictions of grasping and being grasped arise and cease, this is the third, the five signs are summarized into three. Again, the first is smoke and mirage, two kinds. The second is fireflies and lamplight, two kinds. The third is the appearance of burning flames in the cloudless sky, and the collection of moonlight, sunlight, darkness, lightning, and bindus. Thus, the five or ten signs appear sequentially and constantly in the form of a yogi. Thus, the three are the three signs of luminosity, flame, and bindu. There, the arising of various kinds of bliss and emptiness is the enjoyment of the desire gods, that is consciousness, which is the fourth sign of wisdom. The appearance of the empty form goddess, the image of emptiness of form, sound, smell, taste, touch, etc., possessing the most excellent of all forms, is the wisdom or fifth sign that pervades all directions. When the appearance of external objects such as form disappears and is not visible, and the mind abides, this is the wisdom or sixth sign of the air dissolving into the central channel, which is a continuation of the former. After the air has dissolved, a special bliss arises, and in the order of the four appearances, the Dharmadhatu, that is, the co-emergent luminosity arises, this is the seventh. Eighth, from this emptiness, the result of the illusory Buddha body arises as one wishes. Third, one attains Buddhahood separately in this life, the next life, and the intermediate state. Here, too, it is considered that the faculties are sharp or dull. Therefore, if we apply the terminology in accordance with the words of the former Tibetan lamas, that the diligent attain Buddhahood in this life, the lazy attain Buddhahood in the intermediate state, and those with obstacles attain Buddhahood after many lifetimes, it is also acceptable.
Chinese
是故如是。其中第一，何者以大精进恒常修习此道，彼乃地上一切欲之自在主，具足八自在之位，于此生即得如来佛之位，名曰于现法中成佛。彼亦因极度根器猛利而现证圆满佛位。否则，于现证圣道者亦施设佛之名号，是名与义相符。是故，所谓成佛，乃指获得最胜成就。第二，虽未能于此生解脱，然现证俱生大乐之瑜伽士等，从此世迁往他世之时，吉祥饮血嘿汝嘎等勇士及瑜伽母等，手持种种鲜花，以及种种胜幢宝幡与种种乐器之音声，并以种种歌舞之供养等迎接之。所谓死亡之分别念，于有情众生生起，彼若复于心专注究竟处之临近，则于彼处融乐转为俱生大乐，且于中阴现证金刚身。于此生获得金刚身者，于临终时得见实义光明道，于中阴现证双运之身。是故，引导至空行刹土者，如是之瑜伽士，及生起次第极度圆满者，某些亦被引导至虚空处，于彼处为行持密咒之菩萨众之特殊处所，与持明者等同，如《文殊师利口授》云：“若未得三身，则成持明之主。”如是。是故，以殊胜之上迁识之方便亦能迁往空行刹土。然此处所谓空行，乃指虚空光明空性，彼等与法身本体及随顺者相同。于彼处行持，乃指获得彼之义。是故，成就手印之士，是远离一切行住坐卧，如是宣说，如《桑布扎续》云：
English
Therefore, it is so. Among them, the first is that whoever constantly practices this path with great diligence is the sovereign of all desires on earth. Having the position of eight freedoms, in this very life, one attains the state of the Tathagata Buddha, called enlightenment in the present dharma. He also manifests the state of perfect Buddhahood because of extremely sharp faculties. Otherwise, the name of Buddha is also applied to those who have manifested the noble path, which is consistent with the name and meaning. Therefore, so-called Buddhahood refers to obtaining the supreme accomplishment. Second, although one may not be able to liberate in this life, when yogis who have manifested the innate great bliss and others transfer from this world to another, heroes such as glorious blood-drinking Heruka and yoginis hold various flowers in their hands, as well as various victory banners and various musical instruments, and various offerings of songs and dances, etc., to welcome them. The concept of death arises in sentient beings. If one focuses on the mind near the ultimate place, then the melting bliss will turn into innate great bliss, and the Vajra body will be manifested in the Bardo. Those who have attained the Vajra body in this life will see the clear light of meaning at the time of death and manifest the united body in the Bardo. Therefore, those who are led to the realm of the Dakinis, such yogis, and some who have perfected the generation stage are also led to a special place in the sky for the Bodhisattvas who practice secret mantras, and become equal to the Vidyadharas, as it is said in the "Manjushri Oral Instructions": "If you do not get the three bodies, you will become the master of Vidyadharas." Like that. Therefore, with the special means of transferring consciousness upward, one can also transfer to the realm of the Dakinis. However, the so-called Dakini here refers to the emptiness of the clear light of space, which is the same as the Dharmakaya essence and those who follow it. To practice there means to obtain its meaning. Therefore, the person who has accomplished the Mudra is said to be free from all going, staying, sitting, and lying down, as stated in the Sambhuta Tantra: