Chinese
最终的最终应当修习，因为次第上修习那么多就足够了，而且无法修习更多。中等证悟的四种方式是最好和最末者应当修习的，原因是和之前一样，而且必须修习那么多。广大的八种证悟是中等根器者应当修习的，因为他们能够修习，而且也必须修习。因此，一个人通过调伏根器的次第会变成四种人，以及观待母音字（ཨཱ་ལི་，ā li，阿里）子音字（ཀཱ་ལི་，kā li，嘎里）的证悟，以及不观待它们的证悟，以及从种子生起和刹那生起，这四种证悟的结合是莲花生大师的宗派，因为这些和分类不同，所以不要混为一谈。第二，宣说证悟的清净方法，其中有：宣说作为清净者的生起次第的五种证悟，宣说作为所清净者的轮回的生，宣说作为清净果的果的证悟。第一是：在刚刚所说的生起次第的分类中，从所生起之本尊的角度，只有主尊从五种证悟中生起，以及主尊和眷属全部从五种证悟中生起，这两种。第二是：按照这个传承的早期传承者的说法，证悟的月亮清净了化生的心的明分，以及湿生中的湿气，以及胎生中的父精。太阳清净了化生对住处的贪恋，以及湿生的温度，以及胎生的母血。日月二者共同清净了卵生的蛋壳和精华。就说了这么多，后面的三种证悟和下面要讲的相似。按照自宗的后代上师们的观点，它主要不与其他三种生处相联系，而是主要与胎生相联系，这也是通过其他论师的口诀来补充，并详细解释的。其中，在中央的座垫上，三十二相的自性，母音字（ཨཱ་ལི་，ā li，阿里）两两成对，像星星一样洁白，它们完全变化为
English
The ultimate finality should be practiced, because in sequence, practicing that much is sufficient, and it is impossible to practice more. The four modes of intermediate realization are what the best and the last should practice, for the same reason as before, and because it is necessary to practice that much. The eight extensive realizations are what the intermediate person should practice, because they are able to practice it, and it is also necessary to practice it. Therefore, one person, through the sequence of taming the faculties, becomes four types of people, and the realization that depends on vowels (ཨཱ་ལི་，ā li) and consonants (ཀཱ་ལི་，kā li), and the realization that does not depend on them, and arising from seeds and arising in an instant, the combination of these four realizations is the Lotus-born lineage, because these and the classifications are different, so they should not be mixed together. Second, explaining the purification of realization, which includes: explaining the five realizations of the generation stage as the purifier, explaining the samsaric birth as what is to be purified, and explaining the fruition realization as the result of purification. The first is: in the classification of the generation stage just mentioned, from the perspective of the deity to be generated, only the main deity arises from the five realizations, and both the main deity and the retinue all arise from the five realizations. The second is: according to the earlier lineage holders of this tradition, the moon of realization purifies the clarity of mind of the spontaneously born, the moisture of the moisture-born, and the father's essence of the womb-born. The sun purifies the craving for a place of the spontaneously born, the warmth of the moisture-born, and the mother's blood of the womb-born. Both the sun and moon together purify the shell and essence of the egg-born. That is all that is said, and the latter three realizations are similar to what will be explained below. According to the view of the later lamas of our own tradition, it is mainly not associated with the other three birth places, but mainly associated with the womb-born alone, and this is also supplemented by the oral instructions of other teachers, and explained in detail. Among them, on the central seat, the nature of the thirty-two major marks of the Buddha, vowels (ཨཱ་ལི་，ā li) in pairs, each pair as white as stars, they completely transform into
Chinese
复次，关于依于内菩提心之次第的现证菩提是：于堪为佛母之菩萨众，以圆满受用身之坛城等灌顶之时，于常边之前，以瓶灌顶及秘密灌顶为前行，以智慧智慧灌顶，自显现之智慧之自性，即方便之白分菩提心，从顶至秘密处稳固，生起上稳固之四喜之体性的智慧，是第一现证菩提。如是之白分与俱生之自显现之明妃之红分，成为智慧之自性，从秘密处至顶髻稳固，生起下稳固之四喜之体性的智慧，是第二现证菩提。之后，成为学习之智慧之显现，与风俱生之细微之蕴等融入心间，以彼之缘故，白红明点之蕴灭尽，是第三现证菩提。以彼缘故，第二刹那生起成为四喜之常边之真实智慧，彼为大乐之障碍或所知之细微障碍，及遣除阿赖耶识之真实对治，是第四现证菩提。第二者，如是第一、第二现证菩提，是以向上稳固及向下稳固所摄之四喜之自性。第三现证菩提是融乐俱生无上者。第四现证菩提是成为自性俱生之道的究竟智慧，彼即是以俱生喜所摄。第一至第四现证菩提次第与四喜相合，彼等是身、语、意、智慧之乐，以相同之名相而安立。第四现证菩提之第二刹那生起佛之智慧，彼亦是不学解脱道，是第五现证菩提之自性，第二刹那之后，安住于五现证菩提之自性，如是诸上师所说。因此，第一至第四现证菩提是安住于五智慧之后顺之自性，第五现证菩
English
Furthermore, regarding the Abhisambodhi based on the inner Bodhicitta progression: When bestowing empowerment upon the Bodhisattvas who are fit to be Buddha-mothers, with the mandala of the Sambhogakaya and so forth, prior to the final stage, with the vase empowerment and secret empowerment as preliminaries, through the empowerment of wisdom-jnana, the essence of self-appearing jnana, which is the white aspect of skillful means, the Bodhicitta, is stabilized from the crown of the head to the secret place, giving rise to the wisdom characterized by the four joys of upward stability, this is the first Abhisambodhi. Similarly, the white aspect together with the red aspect of the self-appearing consort, becoming the essence of jnana, is stabilized from the secret place to the crown of the head, giving rise to the wisdom characterized by the four joys of downward stability, this is the second Abhisambodhi. Then, becoming the appearance of the wisdom of learning, the subtle aggregates together with the winds dissolve into the heart, and due to that cause, the aggregates of white and red bindus cease, this is the third Abhisambodhi. Due to that cause, in the second instant, the actual wisdom of the final stage, which has become the four joys, arises; that is the subtle obscuration of great bliss or the obscuration of knowables, and the actual antidote to be abandoned, the Alaya, this is the fourth Abhisambodhi. Secondly, the first and second Abhisambodhis are of the nature of the four joys gathered by upward and downward stability. The third Abhisambodhi is the innate, supreme melting bliss. The fourth Abhisambodhi is the ultimate wisdom of the path that has become the innate nature, and it is gathered solely by innate joy. The first to fourth Abhisambodhis are sequentially combined with the four joys, and these are the bliss of body, speech, mind, and wisdom, established with similar names. In the second instant of the fourth Abhisambodhi, the wisdom of the Buddha arises, and that is the path of no-more-learning liberation, the nature of the fifth Abhisambodhi, and from the second instant onwards, it abides in the nature of all five Abhisambodhis, as the Lamas have said. Therefore, the first to fourth Abhisambodhis abide in the nature of being subsequent to the five wisdoms, and the fifth Abhisam
Chinese
是五种智慧的自性而真实存在。也就是，了知一切法的所有和所有之处的实相，证悟一切法平等性而趣入无缘大悲，不混淆地了知诸法的自相和共相，以及安住于令众生各别根器成熟解脱之因的能力自性的大悲智慧，以及法界极度无垢而住，去除忽然之垢的智慧，即依次为如镜之智，平等性智，妙观察智，成所作智，法界体性智的体性。另一种结合方式是，在第一现观时获得如镜之智后，到第五现观时获得法界智之间所说，是指前四个是随顺，第五个是真实之义。这样，前四个现观是前前智慧更加增长，后后具有功德增上的方式而存在，如果就智慧随顺而言，则第一现观时如镜之智为主，第二现观时平等性智，第三现观时妙观察智，第四现观时成所作智为主。在那些现观中，因为没有获得法界清净二者俱全的究竟，所以不将法界智作为主要，而在第五现观时，因为是新获得的缘故，所以将法界智作为主要。二是将那些结合于生起次第的方式是，生起次第的第一现观观修月亮，与果位的第一个现观相同，因为月亮是象征菩提心的白分，而第一现观是与菩提心白分相结合的智慧的缘故。第二现观观修太阳，与果位的第二个相同，因为太阳是象征红分，而第二现观是依靠菩提心红分相结合的智慧的缘故。第三观修种子字和手印，与果位的第三个相同，因为种子字和手印是意气
English
It is actually present as the nature of the five wisdoms. That is, knowing the reality of all dharmas as they are and in all their extent, realizing the equality of all dharmas and entering into great compassion without focus, knowing the individual and general characteristics of dharmas without mixing them, and abiding as the essence of the power of the cause that ripens and liberates the different realms of sentient beings, the wisdom of great compassion, and the wisdom that purifies the adventitious stains while the realm of dharma abides utterly stainless, namely, the nature of mirror-like wisdom, the wisdom of equality, the wisdom of discernment, the wisdom of accomplishing activities, and the wisdom of the realm of dharma, in that order. Another way of combining them is that it is said that after obtaining mirror-like wisdom during the first manifestation, up to the time of obtaining the wisdom of the dharma realm during the fifth manifestation, the first four are in accordance with, and the fifth is the actual meaning. Thus, the first four manifestations exist in such a way that the wisdom of each preceding one increases more and more, and each succeeding one has the quality of increasing merit. If we consider the accordance of wisdom, then during the first manifestation, mirror-like wisdom is the main one, during the second, the wisdom of equality, during the third, the wisdom of discernment, and during the fourth, the wisdom of accomplishment are the main ones. In those, because the ultimate purity of the dharma realm, which is complete in two ways, is not obtained, the wisdom of the dharma realm is not regarded as the main one. However, during the fifth manifestation, because it is newly obtained, the wisdom of the dharma realm is regarded as the main one. Secondly, the way to apply these to the generation stage is that the first manifestation of the generation stage, the meditation on the moon, is the same as the first manifestation of the fruition stage, because the moon symbolizes the white aspect of bodhicitta, and the first manifestation is the wisdom associated with the white aspect of bodhicitta. The second manifestation, the meditation on the sun, is the same as the second of the fruition stage, because the sun symbolizes the red aspect, and the second manifestation is the wisdom associated with the red aspect of dependent bodhicitta. The third, the meditation on the seed syllable and the hand symbol, is the same as the third of the fruition stage, because the seed syllable and the hand symbol are the mind-wind.
Chinese
也象征着集合。果时的第三现证是意和气融入的智慧。第四现证也同样，此时一切都融为一体，果时的第四现证也是将前三个现证的所有力量汇集在一起的智慧。第五现证也同样，此时依靠这个生起次第，本尊身圆满，果时的第五现证和佛的身语意都圆满。第一现证与如镜智慧相似，如月亮的光芒只能显现粗略的影像一样，如镜智慧也只是照见一切如是和尽所有法的实相，而不作分别。第二现证与平等性智相同，如太阳的光芒更加炽盛一样，它也对诸法如是之实相的了知更加炽盛。第三现证与妙观察智相同，此时对各个本尊的种子字和手印分别确定，妙观察智的智慧能使诸法的自相和共相不混淆。第四现证与成所作智的法相同，此时一切都融为一体，成所作智是其他三种智慧的力量汇集在一起的自性。第五现证与法界体性智的法相同，此时日月种子字和手印四者的自性本尊身圆满，法界体性智也是所有四种智慧的所依。在前两个现证的时候，将阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘎 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）产生的原因与果的法相结合，是因为阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是三十二相之因的福德资粮，嘎 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是八十随好之因的福德资粮，其果报是圆满的具相好的身。在前两个现证的时候，有产生阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘎 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的原因，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是月亮的种子字，