Chinese
也抛弃那些细微的种姓传承，是加行道中暖、顶、忍、世第一法等地位，那些是十二，即是加行道十二地的道。在那之后，成就意义的光明。第三，讲述见道：证悟胜义谛的欢喜之真谛，是见道。如是说，证悟胜义谛的欢喜之真谛，即是智慧之身。对此，诸佛之化身以近因灌顶之缘，最初证悟并见到意义的光明之时，即是见道。第四，修道：十二地是七支。也就是说，从上述意义的光明等持中起座修学的双运身也成就。见到双运次第的光明和幻身无别，并且在相续中生起，修学那个次第是修道。那时获得圣者初地，直至圣者十地之间。那是具有七支的小金刚持。对此，导师语自在称说：圆满受用与合和，大乐无自性，以悲心充满，恒常不断绝，并且没有止息。也就是说，身具妙相等，语具法音，受用各种欲妙，以及圆满受用，对于俱生之乐恒常安住之因，随之生起合和之相，自性是大乐，以及没有名相之分别念等等自性，以大悲心充满相续，如是之身恒常不断绝，不住于止息，即是具有七支。第五，讲述无学道：由“彼等之果”所表示，道是假立的，果是具有体性的。也就是说，在修道的圣者十地之末，诸佛报身以大光明灌顶，在十地相续的最后刹那的第二刹那，获得无二智慧之身双运大金刚持，因此是究竟之果。由此，五道的扼要之义已经讲述完毕。第二义项
English
Also abandon those subtle lineages of caste, which are the stages of heat, peak, forbearance, and the highest mundane dharma in the path of joining. Those are twelve, that is, the path of the twelve stages of the path of joining. After that, the meaning of luminosity is accomplished. Third, explaining the path of seeing: Realizing the truth of joy in the ultimate meaning is the path of seeing. As it is said, realizing the truth of joy in the ultimate meaning is the body of wisdom. To this, the Nirmāṇakāya of the Buddhas, through the cause of empowerment by the near cause, the moment when the meaning of luminosity is first realized and seen is the path of seeing. Fourth, the path of meditation: The twelve stages are the seven branches. That is, the dual body that arises from the above-mentioned meaning of luminosity in equanimity is also accomplished. Seeing the luminosity and illusory body of the dual stage as inseparable, and arising in the continuum, learning that stage is the path of meditation. At that time, the first of the noble stages is obtained, up to the ten noble stages. That is the small Vajradhara with seven branches. To this, the teacher Ngawang Drakpa said: Perfect enjoyment and union, great bliss is without self-nature, filled with compassion, constantly unceasing, and without cessation. That is, the body has excellent marks, the speech has the sound of Dharma, enjoying various desirable qualities, as well as perfect enjoyment, the cause of constantly abiding in the bliss born together, the appearance of union arises, the nature is great bliss, and there is no nature of conceptual thoughts and so on, the continuum is filled with great compassion, such a body is constantly unceasing, and does not abide in cessation, that is, it has seven branches. Fifth, explaining the path of no more learning: Indicated by "the result of those," the path is imputed, and the fruit is characterized by nature. That is, at the end of the ten noble stages of the path of meditation, the Sambhogakāya Buddhas empower with great light, in the second moment of the last moment of the ten stages of continuity, the non-dual body of wisdom, the great dual Vajradhara is obtained, therefore it is the ultimate fruit. Thus, the essential meaning of the five paths has been explained. Second topic
Chinese
详细讲述菩提心运行止息的方式： 如是说：“从暖位起，如是殊胜之法之初始，直至有月母地而止息。” 昆达菩提心有粗分，即由三界所摄之菩提心明点；细分，即唯识之菩提心明点。 其中，止息的方式，如“从暖位起”所说，粗分明点是从获得暖位开始止息的开端；“殊胜之法”是指获得加行道殊胜之法后，细分明点，即由风心所成之明点开始止息。 “初始”是指在这些阶段最初的止息。 同样，最终是在十地尽头，有月（持）者，即细微的菩提心也从根本上止息。 接下来，第三，详细讲述风止息的方式： “初为分别，二为结合，彼等见真谛而止息，从止息中复起。 十地尽头，清净气息止息，应知粗、中、细之差别。” 如是说。 其中，风的分类有：粗风，比其更细微、又非极细微的中间风或中风，以及极细微的风三种。 “初为分别”是指分别的瑜伽，即生起次第，通过对其获得稳固，粗风开始止息；“二为结合”是指中间的风，通过加行道暖位而止息；细风是通过见真谛而止息。 从根本上止息是指，再次在十地尽头，极细微的风与种子一同止息，应知止息并舍弃。 如是说，应通过粗、中、细的差别来了解。 接下来，第四，详细讲述地的
English
Detailed explanation of how the Bodhicitta's progression ceases: It is said, "From the stage of warmth, like the beginning of the supreme Dharma, it ceases until the end of the lunar mother ground." Kundabodhicitta has a coarse aspect, which is the Bodhicitta bindu gathered by the three realms; and a subtle aspect, which is the Bodhicitta bindu of mere consciousness. Among them, the way of cessation, as stated in "From the stage of warmth," the coarse bindu begins to cease from gaining warmth; "Supreme Dharma" refers to gaining the great Supreme Dharma of the path of application, and the subtle bindu, which is formed from wind and mind, begins to cease. "Beginning" indicates the initial cessation in these stages. Similarly, the final stage is at the end of the tenth ground, the one with the moon, meaning the subtle Bodhicitta also ceases from the root. Next, third, detailed explanation of how the wind ceases: "First is conceptualization, second is union, those cease by seeing the truth, and from that cessation they arise again. At the end of the tenth ground, pure breath ceases, one should know the difference between coarse, intermediate, and subtle." As it is said. Among them, the classification of wind includes: coarse wind, the intermediate wind or middle wind that is finer than that and not extremely fine, and the extremely fine wind, these three. "First is conceptualization" refers to the yoga of conceptualization, which is the generation stage, and by gaining stability in it, the coarse wind begins to cease; "Second is union" refers to the intermediate wind, which ceases through gaining warmth in the path of application; the subtle wind ceases by seeing the truth. Cessation from the root means that again at the end of the tenth ground, the extremely fine wind together with the seed ceases, one should know to cease and abandon. As it is said, one should understand through the difference between coarse, intermediate, and subtle. Next, fourth, detailed explanation of the classification of grounds: "The path of children and the Dharmakaya, along with the ten grounds, here are the grounds, such as channels, etc. The twelve unions of reversed progression transform into grounds, like that, luminosity is the same as Vajradhara. Along with the transference of the twelve limbs, semen ceases, body, speech, and mind are the Vajra body itself. The twelve grounds of the noble ones, the subtlety of those two together with the seed completely ceases. Adorned with various qualities, separated from the clouds of Dharma.
Chinese
是最后的第三（种）。 各种不同的宗义经常阐述的，仅仅是稍微稍微的差别而已。 无间和解脱，也从时轮中产生，并与其他结合。 特别是，在某些道中，有三空性和语的极细差别，在续和续中。 普遍到来等有学和无学地，各自都分为十二十二类。 以上文句所表示的是，地的分类一般有很多，但在此处，所有的地都归纳为十二类来讲解，以及通过脉、明点、气止息的方式获得地的过程，以及圣者十地的分类，共有三种。 第一种是，通过“孩童之道”表示胜解行地，通过“法身”表示佛地，通过“十”表示极喜地等十地，总共十二地。 这些也在此处与时轮金刚的宗义相符地进行讲解。 也就是说，这些宗义中，大部分都直接宣说了十地，但由于这些地是果，所以加上饮用和近饮用二者，共解释为十二地。 其中，在四次第中的智慧次第中，以八大尸林和清净结合处的八个孔道的脉清净为因，在密次第的最初阶段，心间脉轮内部环绕的三条根本脉，即环绕脉、欲脉、家脉和拙火脉这四条脉被明点充满，宝脉的四个脉结解开，就是获得饮用或胜解行地。 同样，金刚生殖器的四个脉结解开，不退转脉、肩形脉、殊胜脉和左脉这四条脉被菩提心充满，获得第一地，即极喜地。 密处的四个脉结解开，短脉、龟生脉、禅定脉和自在母脉这四条脉被菩提心充满，获得近地，即离垢地。 然后，脐轮的两个脉结解开，过失母脉和粪母脉这两条脉被菩提心充满，获得地，即发光地。 然后，再次脐轮的两个脉结解开，母母脉和夜母脉这两条脉被菩提心充满，获得近地，即发光
English
It is the last third. The various tenets that are constantly explained are only slightly different. The uninterrupted and liberation also arise from the Wheel of Time and are combined with others. In particular, in some paths, there are three emptinesses and subtle differences in speech, in tantra and tantra. Universally arriving, etc., the lands of learners and non-learners are each divided into twelve categories. What is indicated by the above sentence is that there are generally many classifications of lands, but here, all the lands are summarized into twelve categories to explain, as well as the process of obtaining lands through the sequence of channels, bindus, and breath cessation, and the classification of the ten bhumis of the noble ones, there are three in total. The first is, by "the path of children" it indicates the adhimukti-caryā-bhūmi, by "dharmakāya" it indicates the buddha-bhūmi, by "ten" it indicates the ten bhumis such as pramuditā-bhūmi, totaling twelve bhumis. These are also explained here in accordance with the tenets of the Kalacakra. That is to say, in these tenets, most of them directly proclaim the ten bhumis, but since these bhumis are the result, the two, drinking and near-drinking, are added, and they are explained as twelve bhumis. Among them, in the wisdom sequence of the four sequences, with the purification of the channels of the eight great charnel grounds and the eight orifices of the pure union as the cause, in the initial stage of the secret sequence, the three root channels surrounding the inner circle of the heart chakra, namely the surrounding channel, the desire channel, the home channel, and the kundali channel, these four channels are filled with bindus, and the four channel knots of the jewel channel are untied, which is the attainment of the drinking or adhimukti-caryā-bhūmi. Similarly, the four channel knots of the vajra genitalia are untied, the irreversible channel, the shoulder-shaped channel, the supreme channel, and the left channel, these four channels are filled with bodhicitta, and the first bhumi, namely the pramuditā-bhūmi, is attained. The four channel knots of the secret place are untied, the short channel, the turtle-born channel, the meditation channel, and the independent mother channel, these four channels are filled with bodhicitta, and the near bhumi, namely the vimalā-bhūmi, is attained. Then, the two channel knots of the navel chakra are untied, the fault mother channel and the excrement mother channel, these two channels are filled with bodhicitta, and the ksetra, namely the prabhākarī-bhūmi, is attained. Then, again, the two channel knots of the navel chakra are untied, the mother mother channel and the night mother channel, these two channels are filled with bodhicitta, and the near ksetra, namely the prabhā
Chinese
地的阶段，然后心间的两个脉结解开，施与寂静者和温暖者二者充满菩提心。旃陀诃，或难以调伏的阶段，然后再次心间的两个脉结解开，脉细者和黑颜者二者充满菩提心。近旃陀诃，或显现的阶段，然后喉间的两个脉结解开，极具形色者和共母二者充满菩提心，获得聚集和远离的阶段。然后再次喉间的两个脉结解开，施与因者和离合者二者充满菩提心，近聚集和不动以及第八地，然后额间的两个脉结解开，脉悲惨者和成就母充满菩提心，尸林或第九地获得贤善的智慧。又额间的两个脉结解开，脉燃烧者和意善母充满菩提心，近尸林或第十地获得法云。其后顶髻的四个脉结解开并充满明点，尸林独勇中脉无魔四者充满明点，与其同时心间外围的八脉和八孔的所有脉都充满菩提心的续部达到究竟圆满，近受用或佛眼者即第十二地。此时获得见道无分别智，光明双运的金刚持或金刚持者的微小阶段。然后讲述十二缘起止息之理与地的结合：十二支连同转变，精液止息，身语意即金刚身。如是说，即上述的十二瑜伽道地的阶段中，十二缘起以逆转的次第止息，首先老死和生和有三者止息，不净的粗大身体转变，成为智慧之身，与瑜伽道的最初三地结合。同样，取和爱和受三者止息，庸常的语言完全清净，成为不坏之语，触、六处和名色三者止息，不净的心转变，成为意大乐，识和行和无