English
Body. When the wheel of the mandala appears continuously, it is the peak of the path of joining; when the manifestation of the eighty aspects of inherent nature completely ceases, it is the forbearance of the path of joining; when the wisdom of the path of seeing arises based on that (forbearance), and one strives to meditate on bliss and emptiness, it is the supreme mundane dharma of the path of joining. Moreover, if one practices the completion stage without having practiced the generation stage beforehand, causing the wind and mind to dissolve into the central channel, and obtains the three types of bliss and emptiness wisdom—small, medium, and large—since one has not transcended the path of accumulation, it is said that the wisdom of heat of the path of joining arises there due to the power of the arising of the generation stage, which refers to object-oriented attention. Secondly, the noble path includes twelve or thirteen bhumis or half of the thirteenth. That is, it is taught with names such as "the utterly joyous," which are terms common to all vehicles, and with names such as "place," which are uncommon terms of the yogini tantras. As it is said in the tantra: "The bhumi of the utterly joyous, as it is said in the tantra. Likewise, the near place is without stain. The field is known as the light-maker. The near field is the light-emitter. Chandoha is manifest thus. The near chandoha is difficult to tame. Union has passed far away. The near union is immovable. The charnel ground is excellent wisdom. The near charnel ground is the cloud of dharma." Also, in the Compendium of Nomenclature, it says: "The incomparable bhumi and endowed with wisdom." And it also says: "The vajra bhumi is the thirteenth." The names of the remaining three bhumis are also mentioned. If combined with the above, it is: "Drinking, using, incomparable great wisdom. The near drinking, using, endowed with wisdom. The thirteenth is the bhumi of the vajra holder." This comes from the oral instructions of the previous lamas. Thus, the beginning of "utterly joyous" and the beginning of "place" are the path of seeing, and the remaining eleven and the lower half of the thirteenth are the path of meditation. The cause of obtaining these bhumis is the dissolution of the roots, elements, and winds into the central channel, and this depends on conduct and the proximate cause. In the seven impure bhumis, there is only the conduct of overcoming the four maras, and up to the thirteenth, there is only the overcoming of the four maras or also the conduct of the proximate cause, while the lower half of the thirteenth is only the proximate cause.
Chinese
那需要确定无疑地依赖于此。也就是，在外，行走于匝烂达喇等四大圣地，并在那些地方安住的勇士瑜伽母们的殊胜集会中，修持普贤行，在内，则使不退转母等四者以及脉、明点和风融入中脉，生起初地的证悟。其他的也依此类推。这样，在第一地和第二地，有四大圣地和脉、明点、风的四种转变，从那之后到第十地之间，剩余的八地各有两种，第十一地和第十二地各有四种，为了第十三地，则必须使隐藏于下部的五脉以及离合母的明点和风融入中脉。这样，各地的功德大部分与共同的大乘相同，第十一地和第十二地是在第十地的功德增长之上，获得对法身刹土的自在，通过了悟如所有性之法而更加了悟智慧。第十三地的下半部分，称为获得对自性身刹土的自在，具有彻底了悟如所有性和尽所有性之法的所有实相的无量智慧。第十一地和第十二地的部分，外在的八大圣地，被认为是八大尸林。第十三地的下半部分的部分，外在的五大圣地是金刚座以及与其邻近的四方之地。这样，在根本续中直接宣说了三十二大圣地，以及内在与身体结合的情况，但在《胜乐》中宣说了二十四圣地，将脉不退转母等依次结合，必须从《桑布扎》中所说与此相符之处来理解。第二，以口诀来补充，是确定八种见解，以及如何引导它们的方法。第一部分包括凡夫道中的四种见解，以及圣道中的四种宗派。首先，宝瓶灌顶的见解是不分别念为主的自性。秘密灌顶的见解是以明为主的自生智慧。智慧智慧灌顶的见解是以乐为主的四喜增上。第四灌顶的见解是乐空无二的下四喜增上。
English
That needs to be relied upon with absolute certainty. That is, externally, traversing the four great sacred places such as Jalandhara, and in the special gatherings of the heroines and yoginis residing in those places, practicing the conduct of Samantabhadra, internally, causing the four, such as the irreversible mother, and the channels, essences, and winds to dissolve into the central channel, the realization of the first ground arises. The others are similar. Thus, in the first and second grounds, there are four great sacred places and four transformations of channels, essences, and winds, and from then until the tenth ground, the remaining eight grounds each have two, the eleventh and twelfth each have four, and for the sake of the thirteenth ground, it is necessary to dissolve the five hidden channels in the lower part and the essences and winds of the separating mother into the central channel. Thus, most of the qualities of the grounds are the same as the common Mahayana, and the eleventh and twelfth are on top of the increasing qualities of the tenth ground, called obtaining dominion over the Dharmakaya pure land, and wisdom is further realized by realizing the suchness of all phenomena. The lower half of the thirteenth is called obtaining dominion over the Svabhavikakaya pure land, and it possesses immeasurable wisdom that completely realizes all the reality of the suchness and the allness of phenomena. The part of the eleventh and twelfth grounds, the eight external great sacred places, are considered to be the eight great charnel grounds. The part of the lower half of the thirteenth, the five external great sacred places are Vajrasana and the lands of the four directions near it. Thus, in the root tantra, thirty-two great sacred places are directly proclaimed, and the internal combination with the body, but in the Chakrasamvara, twenty-four sacred places are proclaimed, and the channels, such as the irreversible mother, are combined in sequence, which must be understood from the agreement with what is said in the Sambuta. Second, to supplement with instructions, is to identify the eight views, and how to guide them. The first part includes four views on the path of ordinary beings, and four tenets on the path of the noble ones. First, the view of the vase empowerment is the nature of non-conceptualization being the main thing. The view of the secret empowerment is the self-born wisdom of clarity being the main thing. The view of the wisdom-knowledge empowerment is the four increasing joys of bliss being the main thing. The view of the fourth empowerment is the four decreasing joys of indivisible bliss and emptiness.
Chinese
哦！第一种分类是显现方面的自性，空性方面的自性，以及双运的自性这三种。这些是与观修坛城相关的显现体验，空性体验，以及显空双运的体验。这三种都是远离了由心识假立的法性，是背离无明的法相，本体相同但作用各异，因此被说成是三种体性。第二种是所谓的“自生”，指的是不依赖于外在的其他因素。这包括烦恼自生，分别念自生，执著所依自生，以及明朗开阔的自生大智慧。第一种是，当一些脉、气、明点的差别融入中脉时，作为缘起，五毒烦恼如猛烈之势显现的道之智慧，以及分别念如猛烈之势显现的道之智慧，还有体验的高低，明与不明，乐与苦交织显现，以及显空智慧无边无际地显现等等。第三种是上行的四喜，这些又可以分为依赖于处所，依赖于身体，依赖于所断，依赖于自性这四种分类，共有十六种。第一种是，顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化，菩提心在喉间，心间，脐间，密处稳固时所产生的。第二种是依赖于身体，即依赖于外境之事的乐，从双运之事获得的乐，摩擦产生的乐，以及菩提心稳固产生的乐，这依赖于刹那的四个次第。第三种是依赖于所断，即对外境执著的粗大分别念止息，对明妃执著的分別念止息，对自我的执著现行止息，以及能取所取的分別念粗细现行止息，共有四种。第四种是依赖于自性，即小乐的智慧，中乐的智慧，大乐的智慧，以及大乐之大乐。第四种是四灌顶的见解，即乐空无二，下行的四喜。如是说：以同因能摧毁白发，以异熟能赐予力量，以士夫之性能令增长，以无垢性能得不
English
Oh! The first classification is the self-nature of appearance, the self-nature of emptiness, and the self-nature of union. These are the experiences of appearance, the experiences of emptiness, and the experiences of the union of appearance and emptiness, which are related to the meditation on the mandala. All three are the nature of reality that is free from mental fabrication, the characteristic of being contrary to ignorance, and the essence is the same but the aspects are different, so they are said to be three characteristics. The second is what is called "self-arisen," which refers to not relying on external factors. This includes self-arisen afflictions, self-arisen conceptual thoughts, self-arisen basis of attachment, and the self-arisen great wisdom that is clear and vast. The first is that when some differences of channels, winds, and bindus dissolve into the central channel, as interdependence, the wisdom of the path in which the five poisons of afflictions appear like a fierce force, and the wisdom of the path in which conceptual thoughts appear like a fierce force, as well as the high and low of experiences, the clear and unclear, the mixture of pleasure and pain, and the appearance of clear and empty wisdom without beginning or end, and so on. The third is the four joys of ascending, which can be divided into sixteen types based on dependence on place, dependence on body, dependence on what is to be abandoned, and dependence on self-nature. The first is that when the syllable Hūṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the crown of the head melts, the bodhicitta is stabilized in the throat, heart, navel, and secret place. The second is dependence on the body, that is, the pleasure that depends on external activities, the pleasure obtained from the act of union, the pleasure arising from friction, and the pleasure arising from the stabilization of bodhicitta, which depends on the four stages of an instant. The third is dependence on what is to be abandoned, that is, the cessation of coarse conceptual thoughts that grasp external objects, the cessation of conceptual thoughts that grasp the consort, the cessation of the manifestation of conceptual thoughts that grasp the self, and the cessation of the manifestation of subtle and gross conceptual thoughts of grasping the grasper and the grasped, there are four types. The fourth is dependence on self-nature, that is, the wisdom of small bliss, the wisdom of medium bliss, the wisdom of great bliss, and the great bliss of great bliss. The fourth is the view of the four empowerments, that is, the inseparability of bliss and emptiness, the four joys of descending. As it is said: By the common cause, white hair is destroyed, by the ripening, strength is given, by the action of a man, it increases, by the immaculate, one obtains immo
Chinese
如是说，果有四。即从宝珠至脐间，菩提心坚固充满，是为因果，不生白发等衰老；彼于心间坚固，是为异熟果，心转为智慧力，身具无贪子之力。彼于喉间坚固，是为士夫果，于一切法增益智慧，能无碍说法；彼于顶间坚固，是为离果，庸常之身转为虹身金刚身。二、所谓宗派者，乃是各别成就之人在各自位次上修持四灌顶道之果。另有一种成就，是为殊胜成就，最终之果即是接近彼之宗派。若分之，则有瓶灌顶之宗派，轮涅无别；秘密灌顶之宗派，不杂圆满；慧灌顶之宗派，乐空小范围；四灌顶之宗派，乐空大范围，此四种。初者，乃初地至六地之间，以证悟轮涅平等性之智慧为主，故称轮涅无别。二者，乃七地至十地之间，因于四种各别正智得自在，故能以与众生各自心念相符，与各类有情语言相合之方式，不杂乱地宣说佛法，故称不杂圆满。三者，乃十一地与十二地，此等乃因具有乐空智慧之境量，故称乐空小范围。四者，乃十三地之下半部分，以一刹那之智，能遍及一切动静事物，故称乐空大范围。于此等地具有无量功德，故称宗派显现为征相。二、彼等如何引导之理，即是资粮道与加行道一切皆为三界和合，以及出世间道宗派。