English
As it is said, there are four fruits. That is, from the jewel to the navel, the Bodhicitta is firm and full, which is the causal fruit, and aging such as white hair does not occur; it is firm in the heart, which is the fruit of maturation, and the mind is transformed into the power of wisdom, and the body has the power of a son without greed. It is firm in the throat, which is the fruit of a man, and wisdom is increased in all dharmas, and one can teach the Dharma without hindrance; it is firm in the crown of the head, which is the fruit of separation, and the ordinary body is transformed into a rainbow body Vajra body. Second, the so-called sect is the result of practicing the four initiations on the path in the respective positions of the respective accomplished people. Another kind of achievement is the supreme achievement, and the ultimate fruit is the sect close to it. If it is divided, there are the sect of vase initiation, Samsara and Nirvana are inseparable; the sect of secret initiation, unmixed and complete; the sect of wisdom initiation, small range of bliss and emptiness; the sect of four initiations, large range of bliss and emptiness, these four kinds. The first is from the first to the sixth bhumis, because it mainly focuses on the wisdom of realizing the equality of Samsara and Nirvana, it is called Samsara and Nirvana are inseparable. The second is from the seventh to the tenth bhumis, because one has power over the four kinds of separate correct wisdoms, one can teach the Dharma in a way that is in line with the minds of each sentient being and in line with the languages of various beings without mixing, so it is called unmixed and complete. The third is the eleventh and twelfth bhumis, because these have the realm of bliss and emptiness wisdom, so it is called a small range of bliss and emptiness. The fourth is the lower half of the thirteenth bhumi, because with one moment of wisdom, it can cover all moving and static things, so it is called a large range of bliss and emptiness. Because these bhumis have immeasurable merits, it is said that the sect appears as a sign. Second, how to guide them, that is, all the paths of accumulation and preparation are the union of the three realms, and the sect of the transcendental path.
Chinese
如四者所摄。其中引导之方式有三种，行进之方式有两种。第一，以风引导之方式，初集合时，以具有损害之风引导，二集合时，以无有利益与损害之风引导，三集合时，以具有利益之风引导，如是等以世间法以下至世间最胜法截断道路。于超越世间之情况下，亦于第一宗派以无漏之风引导，第二以五根之风引导，第三以五力之风引导，第四以命勤极度融入之风引导，其后一切风之行进融入，于佛陀之位转变为唯有智慧之风。第二，以明点引导之方式，初集合时，以分离界与垢染引导，第二以稍微分离引导，第三以分离精华与垢染引导，共有三种。于超越世间之时，亦于第一宗派以清净界引导，第二于明点以甘露引导，第三以大清净引导，第四以清净之清净引导，其一切明点之行进融入，转变为唯有最胜清净界。第三，以脉字引导之方式，于三集合时，以不决定之迷乱显现为基础引导之方式，以决定之所见显现为基础引导之方式，以极度决定之明晰显现为基础引导。于圣道之时，于四宗派以文字之力稍微清净引导，以文字之力大体清净引导，以文字之力清净引导，以文字之力极度清净引导，共有四种。其后脉字之行进融入，转变为最胜之不可摧毁者。第二，行进之方式有两种，若依道而言，则为五道与十三地。若依菩提分法而行，则为与菩提分法之顺品相符之三十七道品。第二，果之体性，如上师所传之口诀所说，如云：转依与智慧身，不住涅槃性，无二性以及，事业。
English
As summarized by the four. Among them, there are three ways of guiding and two ways of proceeding. First, the way of guiding with wind: In the first gathering, guiding with the wind that has harm; in the second gathering, guiding with the wind that has neither benefit nor harm; in the third gathering, guiding with the wind that has benefit. Thus, from the mundane dharma down to the supreme mundane dharma, the path is cut off. In the state of transcendence, also in the first tenet, guiding with the uncontaminated wind; in the second, guiding with the wind of the five faculties; in the third, guiding with the wind of the five powers; and in the fourth, guiding with the wind of the life force completely absorbed. Then, when all movements of the wind are absorbed, in the state of Buddhahood, it transforms into only the wind of wisdom. Second, the way of guiding with bindu: In the first gathering, guiding by separating the element and impurities; in the second, guiding by separating slightly; and in the third, guiding by separating the essence and impurities, there are three. Also, in the state of transcendence, in the first tenet, guiding with the pure element; in the second, guiding with amrita in the bindu; in the third, guiding with the great purity; and in the fourth, guiding with the purity of purity. When all the movements of the bindu are absorbed, it transforms into only the supreme pure element. Third, the way of guiding with the letters of the channels: In the three gatherings, the way of guiding based on uncertain confused appearances, the way of guiding based on certain visible appearances, and the way of guiding based on extremely certain clear appearances. In the state of the noble path, in the four tenets, guiding with the power of letters slightly purified, guiding with the power of letters mostly purified, guiding with the power of letters purified, and guiding with the power of letters greatly purified, there are four. Then, when the movements of the letters of the channels are absorbed, it transforms into the supreme indestructible. Second, there are two ways of proceeding: According to the path, there are the five paths and the thirteen bhumis. If proceeding according to the northern direction, there are the thirty-seven dharmas that are in accordance with the aspects of the northern direction. Second, the nature of the result: As explained by the oral instructions of the previous lamas, as it is said: "Transformation of the basis and the wisdom body, the state of non-abiding nirvana, non-duality, and activities."
Chinese
由不断的“巴”字所概括。如是说，意义有六项，加上身和智慧的支分之解说，总计为七。第一，转变处所：从法界自性的角度来说，没有处所的转变；但从世俗的角度来说，有处所的转变。即：阿赖耶识转变处为如镜智；染污意转变处为平等性智；意识转变处为妙观察智；五根识转变处为成所作智；法界变得极其无垢，是法界智。这是共同的处所转变之清净相。五蕴转变处为五部佛；五毒烦恼转变处为五智；十二处转变处为勇父空行之坛城；身脉转变处为化身；字转变处为报身；界转变处为法身；心髓为智慧；气转变处为自性身。这是不共的处所转变之安立。第二，智慧：如同上面在现观的章节中所说的五智，以及十力等等，是佛陀无量功德。而且，五智可以被三身所涵盖：法界智是法身；成所作智是化身；其他的智慧则被报身所涵盖。正如《胜乐上续释》中所说：“又，在佛陀的那个地上，有金刚帐篷；按照佛陀地的意旨，五智概括了所有的佛陀地。”《树论》中也如是说。此处所说的“佛陀地的意旨”指的是《经部·佛地》。因此，认为经部没有五智，是不符合至尊上师们的意旨的。第三，在三身之上，加上自性身，则为四身。在此之上，加上大乐身，则为五身。第四，不住涅槃：法身不住于有边的尽头；报身通过示现的方式，不住于涅槃的尽头。第五，无二：是指双运，即身的坛。
English
Summarized by the continuous "Pa." As it is said, there are six points of meaning, plus the explanation of the branches of body and wisdom, totaling seven. First, transformation of place: From the perspective of the nature of the Dharmadhatu, there is no transformation of place; but from the perspective of the conventional, there is transformation of place. That is: the Alaya consciousness transforms into mirror-like wisdom; the afflicted mind transforms into equality wisdom; the mind consciousness transforms into discriminating wisdom; the five sense consciousnesses transform into accomplishing wisdom; the Dharmadhatu becomes extremely immaculate, which is Dharmadhatu wisdom. This is the common aspect of the transformation of place's purity. The five aggregates transform into the five Buddha families; the five poisons and afflictions transform into the five wisdoms; the twelve sources transform into the mandala of heroes and heroines; the body channels transform into the Nirmanakaya; the letters transform into the Sambhogakaya; the elements transform into the Dharmakaya; the essence is wisdom; the air transforms into the Svabhavikakaya. This is the uncommon establishment of the transformation of place. Second, wisdom: Like the five wisdoms mentioned above in the chapter on Abhisambodhi, and the ten powers, etc., are the immeasurable qualities of the Buddha. Moreover, the five wisdoms can be encompassed by the three bodies: Dharmadhatu wisdom is the Dharmakaya; accomplishing wisdom is the Nirmanakaya; the other wisdoms are encompassed by the Sambhogakaya. As it is said in the commentary on the Hevajra Tantra: "Also, on that very ground of the Buddha, there is the Vajra Tent; according to the intention of the Buddha ground, the five wisdoms encompass all the Buddha grounds." The Tree Treatise also says the same. The "intention of the Buddha ground" mentioned here refers to the Sutra Buddha Ground. Therefore, the view that the Sutra school does not have the five wisdoms does not accord with the intention of the supreme gurus. Third, on top of the three bodies, adding the Svabhavikakaya makes four bodies. On top of that, adding the Mahasukha body makes five bodies. Fourth, non-abiding Nirvana: The Dharmakaya does not abide at the end of existence; the Sambhogakaya, through the means of manifestation, does not abide at the end of Nirvana. Fifth, non-duality: refers to union, that is, the mandala of the body.