Chinese
融入于此，显现平等性的见解。获得持明者的殊胜成就。意思是说，瑜伽士在运用五种用品的时候，观行修三者达到平衡，自然成就于平等性的法界中，除了分别念的流动完全停止的时候，从三种持明者的果位中，下等是寿命自在，中等是大手印，上等是自然成就的持明。获得这些是根器最上等者的行境。从道次第来说，是百般舍弃一时到达终点。或者说，持明者也有，服食精华药物的持明者，修习气脉度母的持明者，以及世间的持明者，火水风的持明者的说法。虽然没有实物，但像实物显现一样，被说成是成就，要从那里区分开来。这里无论是哪三种持明者，观行修三者无别的果，无实物的自性显现成就，将获得殊胜的成就。坛城全部燃烧成就。意思是说，修持达到究竟的暖相，是大的修持接近果位。观行达到平衡，行为的事物按照经典如实地修持。禅定的收放，瑜伽士将内在的光芒互相融合，习惯达到究竟的时候，不需要丝毫的勤作，在自显中自然成就的时候，坛城全部，也就是所有聚集的坛城都变成光团。燃烧的意思是，伴随着光芒的放射，比如东方光团融入西方光团等等，各个方向互相融入，变成光团的时候，十方诸佛也融入光芒，在瑜伽士的觉性中显现，是成就达到究竟的暖相。功德是，消除烦恼痛苦。意思是说，在见道位之前的阶段，由于是这些次第，行者在自己的本性中，在证悟三界的本性中，自然清净。烦恼和近烦恼都清净，这是相续清净。由此，三界的痛苦黑暗
English
Being absorbed into this, the view of equality is revealed. May the supreme accomplishment of the vidyadhara be attained. This means that when a yogi uses the five articles, the three, view, conduct, and meditation, are balanced, and spontaneously accomplished in the realm of equality. When the flow of conceptualization, apart from that, completely ceases, from the three fruits of vidyadharas, the lowest is the life empowerment, the middle is the great seal, and the highest is the spontaneously accomplished vidyadhara. Attaining these is the realm of the most superior faculties. From the stages of the path, it is abandoning a hundred things and reaching the end all at once. Alternatively, there are also vidyadharas, such as the vidyadhara of essence-extracting medicine, the vidyadhara of the channels and winds of Tara, and the worldly vidyadharas, the vidyadharas of fire, water, and wind. Although there are no real objects, they appear as real objects and are said to be accomplishments, which should be distinguished from that. Here, whichever of the three vidyadharas it may be, the fruit of the inseparability of view, conduct, and meditation, the nature of non-substantiality, will be manifestly accomplished, and the supreme accomplishment will be attained. The entire mandala will be ablaze and accomplished. This means that the heat of accomplishment reaching its culmination is a great accomplishment close to the fruit. View and conduct are balanced, and the objects of conduct are practiced in accordance with the scriptures. The yogi's practice of gathering and dispersing in meditation, the inner rays of light merging into one another, when habituation reaches its culmination, without the need for even the slightest effort, when it is spontaneously accomplished in self-appearance, the entire mandala, that is, all the assembled mandalas, become a mass of light. "Ablaze" means that with the emission of light, such as the eastern mass of light merging into the western one, and so on, the various directions merge into one another and become a mass of light. At that time, the Buddhas of the ten directions also merge into the light, appearing clearly in the yogi's awareness, which is the heat of accomplishment reaching its culmination. The qualities are that it eliminates afflictions and suffering. This means that in the stages before the path of seeing, due to these stages, the practitioner, in his own nature, in the nature of realizing the three realms, is naturally purified. Afflictions and near afflictions are purified, which is the purification of the continuum. Thus, the darkness of the suffering of the three realms
Chinese
与我相同即是清净的果。遣除乃是凭借在道上修持的力量，依根器高低之差别而安住于三种持明。于金刚族中生，是为处所。如是说，显现果之所有坛城皆汇集于身语意之中，而彼等亦无有差别且不可分，意为金刚族之自性，即是生之处所之意。三种持明由上而上，除此之外别无他物，故称处所。第五组为：持咒成就真实者。如是等等，持咒者于此处乃指作为所依之补特伽罗，具有前述瑜伽之现证的体性。成就乃是殊胜，即寿命自在等。真实乃是从彼显现之果，即佛陀。为成办彼，故宣说第五组，即以一切方便与智慧。其中方便为父尊们，智慧为母尊们。五坛城之意，即五组之坛城，如近修时所说那般理解即可。忿怒尊鬘乃二十尊忿怒父母，如前所说那般观修。以无贪执之方式，如是，当以增长组之诸天修持之时，于受用五种修持之物时，五种修持之物无不汇集于五境之受用中。一切色相皆由眼见，无有能见所见二取，于平等性之状态中，无有境与有境，故无贪执。以耳听闻歌舞乐之声，无有能闻所闻，于心之智慧中显现，于平等性之状态中，无有境与有境，无有二取，故于平等性之状态中融入。六境之法皆以此转变，即称无贪执。方式乃是以如是之意乐，以果为道之理，以动摇、获得、串习、稳固、究竟之方式修持。光芒放射诸多形态，即是说，等持之光芒于瑜伽士之内放射，如前所说那般行事，并向十方散布，以十二行谊成办利益众生之事，亦应知晓。融入于无二之中，
English
That which is like becoming me is the pure fruit. Elimination is by the power of practicing on the path, residing in the three vidyādharas according to the differences of high and low faculties. To be born into the vajra family is the place. It is said that all the mandalas that manifest the fruit are gathered only in body, speech, and mind, and those are inseparable and indivisible. The essence of the mind being the vajra family is what is meant by the place of birth. Since the three vidyādharas progress from higher to higher, it is called a place because it is nothing else. The fifth group is: mantra holders are truly accomplished. And so on. Here, mantra holder refers to the individual who is the basis, possessing the characteristics of the manifest yoga described above. Accomplishment is supreme, up to life empowerment. True is the fruit of appearance from that, the Buddha. In order to accomplish that, the fifth group is taught: with all methods and wisdom. Method is the fathers. Wisdom is the mothers. The five mandalas means the mandala of the five groups, which should be understood as explained during the close retreat. The wrathful garland is the twenty wrathful fathers and mothers, meditate as shown above. In a manner without attachment, it is said that when the deities of the expanding group are used for the five means of accomplishment, there is nothing that is not included in the enjoyment of the five objects. All forms are seen with the eye. Without the duality of seeing and being seen, in the state of equality, there is no object and subject, so there is no attachment. The ear hears the sound of song, dance, and music. Without hearing and being heard, it is clear in the wisdom of the mind. In the state of equality, there is no object and subject. Without duality, it dissolves into the state of equality. All the dharmas of the six objects are transformed by this, which is called non-attachment. The manner is to practice with such intention, with the reasoning of making the fruit the path, in a manner of moving, obtaining, familiarizing, stabilizing, and completing. Rays of light radiate in many forms, which means that the rays of light of samadhi radiate within the yogi as before, and it should also be understood that spreading in the ten directions, the twelve deeds accomplish the benefit of beings. Merged into non-duality,
Chinese
因此，在观察修行圆满的阶段，无论享用何种对境，都要在见、修、行三者不分的境界中，不作能作所作、境与有境的区分，将所享用与能享用融为一体而修持。待稳固达到极致，与自性融为一体，连细微的执着也不存在时，就称为融入于纯熟，即是清净的认知。在此阶段，莲花生大师说：修完寂静的本尊，通过忿怒本尊的门径，修持成就的仪轨，就能成就殊胜成就的精华。这是指殊胜成就达到圆满的果报，五身自然成就。精华是指三种声音，此处指根本或基础，如同种子般成为精华。五身自然成就的持明者显现，即能成就。瑜伽士以方便和智慧等，这是对坛城广大、中等、简略三种的普遍开示。瑜伽士是所依的补特伽罗，方便是父亲，智慧是母亲。以方便的父亲们观想如来，以智慧的母亲们观想为佛母。所谓勇识，父亲们观想为勇识，母亲们观想为勇母。本尊和勇识的父亲和母亲们，各自的咒语不混杂，手印的观想和结印也各自不混杂，各自的等持也正确地各自清晰观想，这是坛城本尊的普遍情况。格热格巴多吉阿闍黎认为，坛城可以归纳为十八位本尊。这通常与会供轮坛城、殊胜等持坛城和殊胜影像坛城结合，类似于会供修持的附带内容。因此，通过各自的咒语和手印，以及正确的等持各自清晰，瑜伽士们即使在同一个坛城中，也被教导要各自不混杂。运用四种资具的方法是：上面是肢体、根、识等。肢体是五种，即头等五种。根也是眼根等五种。识也是眼等五种识。
English
Therefore, in the stage of observing the completion of practice, no matter what object is enjoyed, one should practice in a state where view, meditation, and action are inseparable, without distinguishing between the doer and the done, or the object and the subject. When the object of enjoyment and the act of enjoyment are integrated, and stability reaches its peak, merging with one's own nature, and even subtle attachments do not exist, it is called assimilation into familiarity, which is pure cognition. In this stage, Master Padmasambhava said: Having practiced the peaceful deity, through the path of the wrathful deity, performing the ritual of attaining accomplishment, one can achieve the essence of supreme accomplishment. This refers to the fruition of supreme accomplishment reaching perfection, the spontaneous accomplishment of the five kayas. Essence refers to the three sounds, here referring to the root or basis, like a seed becoming the essence. The appearance of the vidyadhara with the spontaneous accomplishment of the five kayas is what is achieved. Yogis with skillful means and wisdom, etc., this is a general instruction for the three types of mandalas: extensive, intermediate, and concise. The yogi is the individual who is the basis, skillful means is the father, and wisdom is the mother. With the skillful means of the fathers, contemplate the Tathagata; with the wisdom of the mothers, contemplate as the Buddha-mother. The so-called hero, the fathers contemplate as the hero, the mothers contemplate as the heroine. The main deity and the heroes and heroines, the mantras of each are not mixed, the visualization of the mudras and the seals are also not mixed, and the samadhi of each is also correctly and clearly visualized separately, which is the general situation of the mandala deities. Acharya Gekpa Dorje believes that the mandala can be summarized into eighteen deities. This is usually combined with the tsokhor (assembly) mandala, the superior samadhi mandala, and the superior image mandala, similar to an incidental content of tsokhor practice. Therefore, through their respective mantras and mudras, and the correct samadhi clearly and separately, yogis, even in the same mandala, are taught to be separate and not mixed. The method of using the four implements is: above are the limbs, senses, consciousness, etc. The limbs are five types, namely the head and the other four. The senses are also the five senses such as the eye sense. The consciousness is also the five consciousnesses such as the eye consciousness.
Chinese
是为具有对境之方便分。于此，亦非思及此时之见解，唯示现亲身体验之三摩地。此处乃是超越有漏，唯使无漏显现之修持。仅以现今之见解、意境，及特意造作之三摩地之念，无法成办。彼时之瑜伽士，能确信见解之证悟，乃至三摩地之戏论圆满，亦能显现显现分别之三摩地。彼等之时之三摩地，乃是远离所修与能修之觉性，唯是自显，且因无寻觅故，唯一不灭。因此，以行持所行之三摩地，以亲身体验之见解，并非如以分别念造作之“即是此”之三摩地之体验而修，如修一法般。因离勤作，故不执著所修与能修，而是自显任运成就。彼之理证，即是肢分、根、识等，内外一切法，皆是心之自明觉性，由自显而了悟，并安住于此，不执著能显与所显，是为见解之体性。彼等。所谓“异熟”，即是不执著能取与所取之庸常境之好、坏、中三者之相。其理证是，心与自明觉性无别，故于彼无境与有境，且由彼之力量，从意识之能取与所取中解脱，且于平等性之状态中不执著。从彼解脱之体性为何？即是显空平等性，于心性自明觉性之状态中显现，是为嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字第五分，是为文字之自性，显空无别。能显执、所显执、清净不清净二执皆清净，纵然寻觅亦不可得，纵然造作亦如虚空不显现形色般，任运成就之自明觉性，自生之体性，即是显现为五智：因远离一切事物，故以边为空，是为空性之智慧。不住于空之边，而是安住于自明之体性中，是为如镜之智慧。自明之体性，于任何显现皆不阻碍，是为各别了知之智慧。能满足一切所需，是为成所作智。无论如何显现，亦不离法界，是为平等性智。