English
I prostrate. Furthermore, the main wisdom deity is the main deity of the mandala of the Dharmadhatu, the ultimate emptiness, the wisdom goddess. There are many categories of names such as Vajra Sukhamukhi, Various Mothers, Vajra Nairatmya, and Vajravarahi. Among them, I prostrate with great reverence to Vajra Sukhamukhi or Vajravarahi. Who composed this treatise? It was composed by the teacher Buddhanatha himself. So, why is it necessary to pay homage and prostrate to the Guru and Yidam? In general, all the accomplishments of the Mantrayana must be obtained from the Yidam, and this also arises from the blessings of the Guru. Therefore, one should first pay homage to them. In general, praising and paying homage is because the author of the treatise himself belongs to the holy ones, there are no obstacles to writing and it can be completed, the accumulation of merit is perfected, and also to teach others to learn in this way. Secondly, for whom is it written? It is for the Pandit Well-Known, that is, for the meaning of Sādhu Kīrti. That is, it is done to please the well-known of the lineage. The path of the Tantra lineage is spoken by all those with eyes, and having obtained the words of Great Bliss Vajra, one should be certain. Its meaning is: The so-called lineage holders are of three types: the lineage holders of the Hearer Vehicle, the lineage holders of the Solitary Realizer, and the lineage holders of the Great Vehicle. Because it is the Great Vehicle, and also the lineage of its fruit, the Secret Mantra Vehicle, it is called the lineage holder. It is written to make the Pandit named Well-Known happy. So, what kind of treatise is to be written? It is to explain the stages of the path spoken of in the profound Secret Mantra Tantras. So, is this explained by the great accomplished one himself with his own intelligence? No, it is not. Rather, it is spoken by the great accomplished teachers who have the eyes to see the meaning of the reality of the profound Secret Mantras, and especially the words of Great Bliss Vajra, the words of Great Bliss Vajra are the secret name of the great accomplished Shanti Garbha, and his words are
Chinese
据说这是直接听闻于他的口述，并且是依据他的教言经典而确定解释的。第三，实际讲述所著的论著，必须通过七种方式来确定，这就是“七种确定”的含义。在这些之中，有总的指示和详细的解释两种。首先是总的指示：“道与俱生之月，赤马地之理，手之次第，随行之果。”意思是说，道与俱生，是指解释五道次第；月，是指白色明点菩提心，解释其转移和停止的次第；赤马，是指风，解释风运行的行进和停止的次第；地之理，是指解释十二地；手之次第，手有两只，是指解释两种次第的意义；随行，是指解释随行的形态；果，是指解释果位佛地的形态，共有七种。这是总的指示。接下来是详细的解释，也有七个方面。首先是详细解释五道的次第：经文中说：“分别瑜伽与一念，明晰与所缘俱全之圆满，于此等，三相转为资粮道，离三智与三分别，智慧身。三微细衰，如是菩提三刹那，十二结合道之胜义。证悟喜乐之谛，见道，十二支是七支，由此得果。”这表明，现在详细解释五道，即资粮道、加行道、见道、修道、无学道。首先是资粮道，资粮道有小、中、大三种。分别瑜伽，是指分别的禅修，也就是生起次第。生起次第中，在粗大的层面上获得明相，这是资粮道小；一念，即在微细的层面上获得明相，这是资粮道中；明晰与所缘俱全的圆满次第中，获得稳固，这被称为获得资粮道大。如果以胜乐金刚坛城为例，从坛城的主尊嘿汝嘎父母，到四空行母，三轮的勇士
English
It is said that this was directly heard from his oral instructions, and it is definitely explained based on his teachings. Third, actually explaining the authored treatises, it must be determined through seven aspects, which is the meaning of "seven determinations." Among these, there are two types: general indication and detailed explanation. First, the general indication: "The moon with the path, the red horse, the nature of earth, the order of hands, the subsequent conduct, the result." The meaning is that "with the path" refers to explaining the order of the five paths; "moon" refers to the white essence, the mind of enlightenment, explaining the order of its transference and cessation; "red horse" refers to wind, explaining the order of the progression and cessation of the wind's movement; "nature of earth" refers to explaining the twelve grounds; "order of hands" refers to the two hands, explaining the meaning of the two orders; "conduct" refers to explaining the aspects of conduct; "result" refers to explaining the aspects of the result, the ground of Buddhahood, totaling seven. This is the general indication. Next is the detailed explanation, which also has seven aspects. First, the detailed explanation of the order of the five paths: The scripture says, "Conceptual yoga and one-pointedness, clarity and completeness with the object, in these, the three aspects transform into the path of accumulation, free from the three wisdoms and three discriminations, wisdom body. The three subtle decays, likewise the three moments of enlightenment, the twelve unions are the ultimate meaning of the path. Realizing the truth of joy, the path of seeing, the twelve limbs are the seven limbs, from this comes the result." This shows that now the five paths are explained in detail, namely the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. First is the path of accumulation, which has three levels: small, medium, and large. "Conceptual yoga" refers to the meditative practice of conceptualization, which is the generation stage. In the generation stage, obtaining clarity on the gross level is the small path of accumulation; "one-pointedness" refers to obtaining clarity on the subtle level, which is the medium path of accumulation; obtaining stability in the complete stage of clarity with the object is called obtaining the large path of accumulation. If we take the example of the Chakrasamvara mandala, from the main deity Heruka and his consort in the mandala, to the four Dakinis, the heroes of the three wheels.
Chinese
勇女。于八门禁地之间观修诸佛尊众，何时于所缘境获得明相稳固，即是现量触及与亲见，此称为获得验相。如是即是于粗分生起次第获得稳固，此乃小资粮道。于此之上，能清晰观想主尊之身圆满坛城诸佛尊众，以及盔甲诸神，且于密处、心间或鼻尖等处，于微细明点之中亦能清晰显现圆满坛城，并得见触及与亲见之验相，即是于细分生起次第获得稳固，此乃中资粮道。其后之“清晰”二字，乃“定然”之义。乃指具所缘之圆满次第，因于细分与明点之瑜伽获得稳固，故将获得大资粮道。如是宣说。 ༈ 第二、若就加行道分类，则有十二地。即加行道、暖位、顶位、忍位与胜法位此五者。彼等亦可分为小、中、大三种，故共有十二。其中“与三智慧”之句，意指欢喜智慧次第之地乃小暖位，胜喜智慧次第之地乃中暖位，离喜智慧次第之地乃大暖位。又于《密集》等中，与父续之显现次第等结合，亦仅是名称之安立，实则意义并无差别。 其中，最初观修于等持次第之欢喜刹那，最初之时，欢喜乐受微小，且处于不稳固与变动之状态。然何时生起较先前胜过百倍之妙乐刹那，此乃欢喜智慧次第之地，或称欢喜显现次第之地，即是小暖位。如是再次修持，获得较彼更胜百倍之妙乐，此乃胜喜智慧次第之地，或称欢喜增长次第之地，即是中暖位。如是，较彼更胜百倍之妙乐，此乃离喜智慧次第之地，或称获得欢喜之地，即是获得大暖位。于彼时，气
English
Heroine. When meditating on the deities within the eight-gated boundary, when does one obtain stable clarity in the object of focus? It is said that actually touching and seeing is obtaining a sign. Such is obtaining stability in the coarse stage of generation. This is the small accumulation path. On top of that, one can clearly visualize the complete assembly of deities of the body mandala in the form of the main deity, along with the armor deities. And in places like the secret place, the heart, or the tip of the nose, even within a tiny drop, the entire mandala is clearly manifested. Seeing the signs of touching and seeing is obtaining stability in the subtle stage of generation. This is the intermediate accumulation path. Then, "clearly" means "certainly." It refers to the completion stage with an object of focus. Because one obtains stability in the yoga of the subtle and the drop, one will obtain the great accumulation path. Thus it is said. ༈ Secondly, if the path of joining is divided, there are twelve levels: the path of joining, heat, peak, forbearance, and supreme dharma. Each of these is divided into small, medium, and large, making twelve in total. Among them, "with the three wisdoms" means that the level of the joy wisdom sequence is the small heat, the level of the supreme joy wisdom sequence is the medium heat, and the level of the joyless wisdom sequence is the great heat. Also, in the Guhyasamaja and others, combining with the appearance sequence of the father tantra is just a matter of naming, but there is no difference in meaning. Among them, initially meditating on the moment of joy in the sequence of samadhi, in the beginning, the joy and bliss are small and in an unstable and changing state. But when a moment of bliss arises that is a hundred times better than before, this is the level of the joy wisdom sequence, or the level of the joy appearance sequence, which is the small heat. Similarly, practicing again and obtaining a hundred times better than that is the level of the supreme joy wisdom sequence, or the level of the joy increasing sequence, which is the medium heat. Likewise, a hundred times better than that is the level of the joyless wisdom sequence, or the level of obtaining joy, which is obtaining the great heat. At that time, the wind
Chinese
仅仅是心识的幻身成就了。然后是加行道顶位小、中、大三种的解说，即所谓的“远离三种分别念的智慧身”。其含义是，分别念是八十自性的分别念，三者为三毒所摄，即嗔恨的分别念三十三种，贪欲的分别念四十种，愚痴的分别念七种，总共三种。与此三者分离，即是顶位小、中、大三种的智慧身。也就是前面所说的幻身，反复进入执持和随破的瑜伽光明中，嗔恨的三十三种粗大分别念止息，就是获得顶位小的地位。然后又如前一样修习，贪欲的四十种粗大分别念止息，就是顶位中的地位。同样，再次修习，愚痴的七种粗大分别念止息，就是获得顶位大的地位。然后是加行道忍位小、中、大三种的解说，由“三种细微平等”来表示。也就是说，所谓细微，是指八十自性的三种细微分别念消失，从止息中获得忍位小、中、大三种。再次如前一样修习并进入光明中，当嗔恨的三十三种细微分别念也止息时，就是获得加行道忍位小的地位。同样，贪欲的四十种细微分别念也止息时，就是获得忍位中的地位。愚痴的七种细微分别念也止息时，就是获得忍位大的地位。然后是世第一法，即“菩提刹那三者”，在忍位大的尽头，次第与加行道世第一法相连接。这些次第等与前面相同，但诸佛以近因灌顶，并必定进入明妃的行持，由此修成欢喜的刹那，然后是胜欢喜的刹那，以及离喜的刹那，或者说，显增得三者的刹那三者，就是之前的分别念的三种
English
Merely the illusory body of mind-only is accomplished. Then, the explanation of the three types of Joining Path Peak - small, medium, and large - is as follows: It is said to be the "Wisdom Body free from three conceptualizations." Its meaning is that conceptualization is the conceptualization of eighty natures, and the three are encompassed by the three poisons, namely, thirty-three conceptualizations of hatred, forty conceptualizations of desire, and seven conceptualizations of ignorance, making a total of three types. Being separated from these is the Wisdom Body of the three Peaks - small, medium, and large. That is, the illusory body mentioned above is repeatedly entered into the clear light of yoga that holds and subsequently destroys. When the thirty-three coarse conceptualizations of hatred cease, it is the attainment of the small Peak position. Then, again, as before, by meditating, when the forty coarse conceptualizations of desire cease, it is the position of the medium Peak. Similarly, by meditating again, when the seven coarse conceptualizations of ignorance cease, it is the attainment of the great Peak position. Then, the explanation of the three types of Joining Path Patience - small, medium, and large - is indicated by "three subtle equalities." That is, the term "subtle" refers to the disappearance of the three subtle conceptualizations of eighty natures. From the cessation, the three types of Patience - small, medium, and large - are attained. Again, by meditating as before and entering into clear light, when the thirty-three subtle conceptualizations of hatred also cease, it is the attainment of the small Patience position of the Joining Path. Similarly, when the forty subtle conceptualizations of desire also cease, it is the attainment of the medium Patience position. When the seven subtle conceptualizations of ignorance also cease, it is the attainment of the great Patience position. Then, the Supreme Dharma is "three moments of enlightenment." At the end of great Patience, that sequence connects to the Supreme Dharma of the Joining Path. These sequences and so on are the same as before, but the Buddhas empower through the near cause, and definitely engage in the conduct of the consort. Having accomplished this, there is the moment of joy, then the moment of supreme joy, and the moment of joylessness, or the three moments of appearance, increase, and attainment, which are the three types of previous conceptualizations.