Chinese
如果问及如何击中要害，那就是：地点的要害，时间的要害，身体的要害，风的要害，以及目标的要害。目标的要害又在于：将心安住于何处，如何聚集风，目标和形象的差别。这四者能使功德显现，并能净化一切污垢。那么，地和道之间的界限是什么呢？道有五种：资粮道，加行道，见道，修道，以及无学道。智慧降临是资粮道的小道，即安住于正念。对智慧最为得力的是正断，即资粮道的中道。通过修习它而达到究竟，并且所有见解都畅通无阻，诸佛显现，一生所系缚，这就是具有神足的资粮道大道。获得圆满次第真实的离系之心，体验到极致的喜乐，是五根的自性，称为暖位和顶位。获得如虚空藏般的智慧身，具有五力，是忍位和胜法位。在此，根脉、气息和明点融入，成为智慧功德的基础，与更高的道相符的，共有十二个。那时，智慧身就被称为佛。除此之外，还有十个信行地。十个圣地，信行地，以及佛地，这十二个是此道的各个阶段。将所有阶段归纳为十二个，这在续部中有记载，而且堪布们也这样讲述。在胜义谛中，各自的觉性皆为空性光明，这是最初的菩提分见道。此中有喜的自性，十六种真如。九种学道的双运是剩余的九地。从大约十地，以及常边的智慧中，解脱道和特殊道是十二地或十三地，是具有七支的智慧之更高基础。这些是修道，八支圣道。无学双运是达到究竟。从口诀来看，首先是圆满次第，此外还有各种各样的解释。在这些解释中，会出现不同的次第。如果进入加行道，那就只有无分别。信行和增上意乐
English
If asked how to strike the key point, it is: the key point of the place, the key point of the time, the key point of the body, the key point of the wind, and the key point of the object. The key point of the object also lies in: where to settle the mind, how to gather the wind, and the difference between the object and the image. These four enable virtues to manifest and purify all defilements. So, what is the boundary between the ground and the path? There are five paths: the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. The arrival of wisdom is the small path of accumulation, which is to abide in mindfulness. The most powerful thing for wisdom is right exertion, which is the middle path of accumulation. By practicing it, one reaches the ultimate, and all views are unobstructed, Buddhas manifest, and one lifetime is bound, this is the great path of accumulation with miraculous feet. Obtaining the actual secluded mind of the completion stage, experiencing the ultimate bliss, is the nature of the five faculties, called the heat and peak. Obtaining the wisdom body like the treasury of space, possessing the five powers, is the forbearance and the supreme Dharma. Here, the roots, winds, and bindus dissolve, becoming the basis of wisdom and virtue, and there are twelve that are in accordance with the higher path. At that time, the wisdom body is called Buddha. Apart from that, there are also ten grounds of faith practice. The ten noble grounds, the grounds of faith practice, and the Buddha ground, these twelve are the stages of this path. Summarizing all the stages into twelve is recorded in the tantras, and the Khenpos also explain it in this way. In the ultimate truth, each of one's own awareness is emptiness and luminosity, this is the first path of seeing the limbs of enlightenment. In this, there are sixteen suchnesses of the nature of joy. The nine aspects of the union of learning are the remaining nine grounds. From about ten grounds, and from the wisdom of the constant edge, the path of liberation and the special path are twelve or thirteen grounds, which are the higher basis of wisdom with seven branches. These are the path of meditation, the eightfold noble path. The union of no more learning is reaching the ultimate. From the oral instructions, first is the completion stage, and there are also various explanations. In these explanations, different stages will arise. If one enters the path of preparation, then there is only non-discrimination. Faith practice and higher intention
Chinese
行于清净，行于相六者，行于无相七者，不行于现行三者等等，行于十度波罗蜜多，功德百千等等，一切皆如经部。然于此处，唯是不转他世，亦非一生所系，多劫何须赘言。是故唯以时速，金刚萨埵屡屡未示。其他则各自安立于口诀，于此不言。此处说：数量决定体性次第决定，决定词功德所调果，所依与所知当断修持量，此等差别总摄皆应于一切次第配合。蕴界三界有为实有与，世俗有与身心所依之差别，智与明缘起无漏善分别十者，二次第之差别更有，假立与现量变化之天，粗细之明咒与持明二者，事业与成就修持之差别与，明咒与智慧身之分别，庸常习气真实压伏与摧灭，分别之有与显现之有摧灭与，业与智慧障蔽消除与识，以智慧善加分别与二成就。如是者乃是中间之偈颂。何为续之结合耶？事业之续与，成就之续也。彼中何为事业之续耶？十或八差别，方向时间天与资具意乐与，处所与境与食物与仪轨明咒。彼亦四者，谓三摩地之事业与，火供之事业与，幻轮之事业与，一般结合之事业也。如是唯是成就之续，然则誓言之差别与，不共之物乃是增上。事业乃十二大事业等等。成就之续乃二者，谓共同与殊胜之成就等。何为共同之成就耶？以物而持明与，身与，受用与，欲乐与，色之持明与，行于无色也。鸿雁与，迦楼罗与，琼鸟
English
Practicing in purity, practicing in six aspects of signs, practicing in seven aspects of signlessness, not practicing in manifestation in three aspects, and so on. Practicing in the ten perfections, hundreds of thousands of virtues, and so on, all are like the Sutra Pitaka. However, here it is only not transforming into another life, and it is not even bound by one lifetime, so what need is there to mention many eons? Therefore, Vajrasattva has not repeatedly taught it only because of the speed of time. Others are established as their own oral instructions, and are not spoken of here. Here it is said: Number determination, nature, order determination, definition, qualities, what is to be trained, result, basis and what is to be known, what is to be abandoned, the measure of practice, these distinctions and summaries should all be applied to all stages. Aggregates, elements, the three realms, conditioned, truly existent, conventional existence, the difference between body and mind as a basis, intelligence, interdependence, undefiled, ten excellent distinctions, other differences between the two stages, imputation and the deities that transform into direct perception, the gross and subtle mantras and the two vidyadharas, the difference between actions and the accomplishment of practice, the distinction between mantra and wisdom body, ordinary habitual tendencies, truly suppressing and destroying, destroying the existence of conceptualization and the existence of appearance, eliminating the obscurations of karma and wisdom, and the two accomplishments of distinguishing well with wisdom. These are the verses in between. What is the union of tantras? The tantra of action and the tantra of accomplishment. Among them, what is the tantra of action? Ten or eight differences: direction, time, deity, implements, intention, place, object, food, ritual, mantra. These are also four: the action of samadhi, the action of fire offering, the action of magical wheels, and the general action of union. Likewise, it is only the tantra of accomplishment, but the difference of vows and the uncommon substances are additional. Actions are the twelve great actions and so on. The tantra of accomplishment is twofold: common and supreme accomplishments, etc. What is common accomplishment? Holding knowledge with substances, body, enjoyment, desire, holding knowledge of form, and going to the formless. Swan, Garuda, and Qiong bird.
Chinese
如牛等坐骑和七宝，金刚杵和，轮、莲花等等，以及世间众生的武器，文字和，名字的明咒之持明者等等，以及天、龙和，夜叉和，罗刹等等，通过修持，有依于他者的无量成就。从这当中，略作归纳的是：小的是八种，药丸眼药成就和，地下宝剑的成就和，空中飞翔和隐身和，不死和消除疾病。中等的是欲之持明者庸才。大的是：寿命和受用等等，想要第六劫无法衡量之物和，色之持明者。两种成就都以行为来成办，共同和殊胜的修持，在止观清净时成就。那么什么是行为呢？补特伽罗和，果和，时间和，自性和，词义和，分类和，仪轨。那么什么是分类呢？有戏论和，无戏论和，极无戏论和，或者双泯和，普贤和，胜过一切和，或者欲入和，依学和，持明苦行和或者期望和，平等行和，等持和，后得和，离贪和，有贪和，大贪欲。那也是通过修习禅定和，时间和，行为和，自性的方式安立为三种行为。说道：处所和手印的数目分类，相状装束的差别，仪轨和，自性和，行为方式和，根已调伏未调伏和，状态和，通过自性的方式在那当中分类。这些是要说的话很多。什么是殊胜的成就呢？果的相续。归纳是：差别自性譬喻等等和，那的持明的差别和，持明双运功德和，身和智慧近因的方式。第三是：什么是果的相续呢？真实和假立。真实的是大金刚持。假立的是幻身和，双运的有情。这二者是具垢和，无垢的智慧身，称为持明者和，虹身，不是三界。
English
Such as riding on cows and so on, and the seven precious things, and the vajra, and the wheel, lotus and so on, and the weapons of worldly beings, letters, and, the vidyadhara of the mantra of names and so on, and the gods, nagas, and, yakshas, and, rakshasas and so on, by practicing, there are infinite siddhis dependent on others. From this, what is summarized briefly is: the small ones are eight, the siddhi of pills and eye medicine, and, the siddhi of the underground sword, and, flying in the sky and invisibility, and, immortality and eliminating diseases. The medium ones are ordinary vidyadharas of desire. The great ones are: life and enjoyment and so on, wanting the immeasurable sixth kalpa and, the vidyadhara of form. Both siddhis are accomplished by practice, common and supreme practice, when calm abiding and insight are accomplished. So what is the practice? Person and, fruit and, time and, nature and, definition and, classification and, ritual. So what is the classification? With elaboration and, without elaboration and, extremely without elaboration and, or dual abandonment and, Samantabhadra and, surpassing all and, or desire entry and, dependent learning and, vidyadhara asceticism and or expectation and, equal practice and, equipoise and, subsequent attainment and, detachment and, attachment and, great desire. That is also established as three practices through the way of meditating and contemplating, time, action, and nature. Said: the number classification of places and mudras, the difference of characteristics and attire, ritual and, nature and, manner of practice and, senses tamed or untamed and, state and, classified into those through the way of nature. These are many things to be said. What is the supreme siddhi? The continuum of the fruit. The summary is: differences, nature, metaphors, etc., and, the difference of that vidyadhara, and, vidyadhara union qualities, and, the way of body and wisdom near cause. The third is: what is the continuum of the fruit? Real and imputed. The real one is the great Vajradhara. The imputed ones are the illusory body and, the being of union. These two are the body of wisdom with defilements and, without defilements, called vidyadhara and, rainbow body, not the three realms.
Chinese
是的。金刚身的十二种比喻是什么呢？幻术、水月、眼翳、阳焰，梦境、山谷回声、眼花、乾闼婆城，彩虹、闪电、水泡、镜中影像。持明者是什么呢？此具有七种特殊性：安住于三摩地，具有五种神通，于各种刹土中行利益之事，无贪恋与执着，于无尽欲望中享用大乐，超越寿命的限制，以及意生身。此处，持明者与智慧身有什么区别？五蕴的食物精华未衰败时，仅是智慧身。以业或三摩地使其衰败之时，则称为持明者的智慧身。所有持明者，也具有两组八功德，即具足十六种功德。双运的功德是什么呢？八种品味、八种自在、七种结合、以及称为八功德，即：常、不热恼、清凉、唯一、安乐、无垢、喜悦、适意。身之自在与语之自在，如是意之自在，神变普行处之自在，随欲而行与八功德。圆满受用与结合大乐无自性，以慈悲遍满、相续不断绝与无止息。身形微细、触感轻盈，遍布与真实获得，极度明亮、坚固，自在与随心所欲转变。此外，菩提之分、四无量、十自在、十力、十智、十八不共法、无畏、无烦恼、宿命通、大悲、穷尽、威伏、解脱等也应讲述，但那些都如三藏中所说的那样。此三藏中，也在《名称妙义赞》等中讲述。身是什么呢？法身、报身、化身、大乐身、十六身等，以及四种金刚完全显现。法身是什么呢？即如是之自性。
English
Yes. What are the twelve examples of the Vajra body? Illusion, water moon, eye disease, mirage, dream, echo, optical illusion, city of gandharvas, rainbow, lightning, water bubble, and mirror image. What is a Vidyadhara? This has seven special qualities: abiding in samadhi, possessing five clairvoyances, performing deeds of benefit in various fields, being without greed or attachment, enjoying great bliss in endless desires, transcending the limits of lifespan, and the mind-made body. Here, what is the difference between a Vidyadhara and a Wisdom Body? When the essence of the five aggregates has not deteriorated, it is only a Wisdom Body. When it deteriorates due to karma or samadhi, it is then called the Wisdom Body of a Vidyadhara. All Vidyadharas also possess two sets of eight qualities, that is, they are endowed with sixteen qualities. What are the qualities of union? Eight tastes, eight powers, seven unions, and what are called eight qualities, namely: permanence, non-affliction, coolness, oneness, bliss, stainlessness, joy, and agreeableness. The power of body and the power of speech, likewise the power of mind, the power of miraculous omnipresence, acting as one wishes, and the eight qualities. Perfect enjoyment and union, great bliss is without nature, filled with compassion, continuous and without cessation. Subtle form, light touch, pervasive and truly attained, extremely clear, stable, power and transformation at will. Furthermore, the aspects of enlightenment, the immeasurable, the ten powers, the ten strengths, the ten knowledges, the eighteen unshared qualities, fearlessness, freedom from affliction, knowledge of previous lives, great compassion, exhaustion, subjugation, liberation, and so on, should also be explained, but those are as they appear in the three pitakas. In this pitaka, they are also explained in the "Praise of the Excellent Name," and so on. What is the body? Dharma body, enjoyment body, emanation body, great bliss body, sixteen bodies, and so on, and the four vajras are fully manifested. What is the Dharma body? It is the nature of suchness.