Chinese
以身体的羞愧作为究竟菩提心和五种智慧。这些需要依靠方便法迅速解脱。第二，分别解释各自道路的自性，分为两种：生圆次第同时修习和次第修习。第一种是：以发菩提心和修习三种三摩地为前提，修习寂静或忿怒的坛城，或广或略，随其所应，如解脱道般，于其状态中，心无收放地安住，是自生圆满次第。次第收摄，修习无所缘，是彼性圆满次第。或修习方便道二者之一，修习心要圆满次第。最终以如幻之方式回向，即于一座上圆满。因此，佛陀的一切法皆同时修习。应如寂静珍宝网和忿怒尊胜庄严的修法般了解。第二种分为两种：简要指示道路的意义和广说其自性。第一种是：如果以某人勤奋和修习达到极致，一次性修习生圆次第即可证得金刚持果位为例，则通过四种修道和无间道，以及五种持明地，此生即可获得最高的果位。四种修道是：如是性、普光明、因之文字云、智慧网之三摩地。无间三摩地是积聚资粮。这些各自的必要性是：以大空性如是性之三摩地，首先以见解断定，因此有不执着生圆次第为自续的必要。成佛之时，成为从法身中显现色身之基础，因此有显现其缘起，以及圆满道智慧资粮的必要。以普光明大悲自性，如幻术和眼花之三摩地，从执着空性边解脱，以方便大悲之修习作为道，因此有圆满福德资粮，以及成佛之时，显现无边际的他化自在天刹土自性的必要。以因之三摩地文字云，
English
With the shame of the body as the ultimate Bodhicitta and the five wisdoms. These need to rely on skillful means to quickly liberate. Second, explaining the nature of each path separately, there are two: practicing the generation and completion stages simultaneously, and practicing them sequentially. The first is: with the generation of Bodhicitta and the practice of the three samadhis as prerequisites, practicing the mandala of either peaceful or wrathful deities, either extensively or concisely as appropriate, like the path of liberation, abiding in that state without any gathering or scattering of the mind, is the self-arisen completion stage. Gradually gathering and practicing without any object of focus is the suchness completion stage. Or practicing either of the two skillful means paths, practicing the heart essence completion stage. Finally, dedicating in an illusory manner is to complete it in one sitting. Therefore, all the Buddha's teachings are practiced simultaneously. It should be understood like the peaceful precious net and the practice method of the wrathful supreme ornament. The second is divided into two: briefly indicating the meaning of the path and extensively explaining its nature. The first is: if we take the example of someone who has become extremely diligent and practiced, and who attains the state of Vajradhara with a single practice of the generation and completion stages, then through the four meditation paths and the uninterrupted path, and the five vidyadhara grounds, one can attain the highest state in this life. The four meditation paths are: Suchness, All-Illuminating, Cloud of Causal Letters, and the Samadhi of the Wisdom Net. The uninterrupted Samadhi is the accumulation of merit. The individual necessities of these are: with the great emptiness, the Samadhi of Suchness, first, by deciding through view, there is a need to not be attached to the generation and completion stages as one's own continuum. At the time of attaining Buddhahood, it becomes the basis for the manifestation of the Form Body from the Dharmakaya, therefore there is a need to manifest its dependent origination and to perfect the accumulation of wisdom of the path. With the All-Illuminating, the nature of great compassion, the Samadhi like illusion and mirage, one is liberated from attachment to the extreme of emptiness, and the practice of skillful means, great compassion, is made into the path, therefore there is a need to perfect the accumulation of merit and, at the time of attaining Buddhahood, to manifest the nature of the unobstructed Akanishta pure land. With the Samadhi of the cause, the cloud of letters,
Chinese
通过一座坛城观修，方便与智慧相结合，超越了常断的执着，道路的自性是无二的。成佛之时，从色究竟天的坛城报身自性中生起，圆满的自性主尊自然成就，有显现缘起的必要。以智慧网的等持，坛城的庄严和陈设，光芒和闪耀，眷属的嬉戏无量圆满。以手印开展的等持，色究竟天的大乐圆满，化身光芒的基础圆满，道路智慧与大空性的二资粮自然圆满，成就殊胜的必要。无间断地积累资粮，生起次第和圆满次第的能力产生，对于明咒师的修持，有真实无间断结合的必要。当依次观修这些时，道的圆满方式也是，如是性是资粮道小，周遍显现资粮道中，因的手印一开展资粮道大，智慧网的手印种种开展加行道暖位，顶位，无间断位忍位，大法殊胜究竟的智慧圆满。这些是有漏道，因为是世间道。而且，当观修这些时，那些地的征相圆满后进入更高的道，在没有圆满之前，自性上必须学习它。如何呢？资粮道圆满的征相，见到殊胜佛的化身，获得陀罗尼，稍微成就神通时，进入加行道。而且，获得身体没有热气，没有虫子等等后，进入更高的道，如从波罗蜜多乘中出现一样。而且，在无间断位时，获得异熟持明。如果未获得寿命自在而死亡，身体一脱离束缚，立即将心与天身大手印持明结合，自然成就，这是舍弃寿命自在而死亡。原因是舍弃身体而未获得寿命自在。如果没有死亡，从大法殊胜究竟的智慧中真实生起见道，因此，无生无死
English
Through meditating on a single mandala, method and wisdom are combined, transcending the extremes of permanence and annihilation, the nature of the path is non-dual. At the time of attaining Buddhahood, arising from the Sambhogakaya nature of the Akaniṣṭha mandala, the spontaneously accomplished principal nature of perfect completeness has the necessity of manifesting dependent origination. With the Samadhi of the Wisdom Net, the adornments and arrangements of the mandala, the rays of light and radiance, and the immeasurable play of the retinue are perfected. With the Samadhi of expanding mudras, the great enjoyment of Akaniṣṭha is perfected, the basis of the emanation body's radiance is perfected, and the two accumulations of the path's wisdom and great emptiness are spontaneously perfected, accomplishing the supreme necessity. By accumulating the uninterrupted accumulation, the power of generation and completion arises, and for the practice of vidyadharas, there is a necessity of truly and uninterruptedly combining. When meditating on these in sequence, the way of perfecting the path is also: Suchness is the small accumulation path, the all-appearing accumulation is the middle accumulation path, the causal mudra's single expansion is the great accumulation path, the wisdom net's mudra's various expansions are the joining path's heat, peak, uninterrupted patience, and the supreme Dharma's ultimate wisdom is perfected. These are paths with outflows, because they are worldly paths. Moreover, when meditating on these, after the signs of those grounds are perfected, one enters the higher path. Until they are perfected, one must naturally learn it. How is it? The signs of the perfection of the accumulation path are seeing the emanation body of the supreme Buddha, obtaining dharani, and slightly accomplishing miraculous powers, then one enters the joining path. Moreover, after obtaining a body without heat, without worms, and so on, one enters the higher path, as it appears from the Paramita Vehicle. Moreover, at the time of the uninterrupted state, one obtains the ripening vidyadhara. If one dies without obtaining life empowerment on that basis, as soon as the body is freed from its bonds, the mind is immediately joined with the deity's body, the Mahamudra vidyadhara, and spontaneous accomplishment is attained, this is dying having abandoned life empowerment. The reason is that one has abandoned the body and has not obtained life empowerment. If one does not die, the path of seeing truly arises from the ultimate wisdom of the supreme Dharma, therefore, there is no birth and death.
Chinese
因为成为自在之身，所以称为寿命自在持明。之后，将已见之物修习纯熟的十地道是大手印持明，因为串习了无漏法性之义，并且为了圆满上上地的功德而从上向上转变。之后，任运成就持明是与佛地相结合。对于这些，有些如鱼家族等说，在异熟道的所依上不会产生寿命自在，大手印从二地到八地之间，任运成就清净三地与寿命自在初地相同，这也是没有领会幻化总体的密意，并且没有很好地理解地道之义的缘故。其中，在异熟的所依上，有获得或未获得寿命自在两种情况，如果中间中断，则与大手印相结合，如果没有中断，则与寿命自在相结合，这也是在安忍的时候。在胜法的所依上，因为真实获得了见道，所以与寿命自在相结合，即使是共同的乘，也以“那是胜法与地相同”而成立。寿命自在是初地是合理的，如果仅仅安立在初地则不合理，因为佛地本身是究竟的寿命自在，因为获得了十自在之义的自在。大手印也是从圣者见谛初地的刹那到十地之间，因为一切经续中都说圣者的智慧本身就是大手印的成就。安立在二地到八地之间也是不合理的。任运成就认为是佛，因为从这当中说：“那时十六以内，五身任运圆满。”因此，是作为究竟道而宣说的。清净三地不是任运成就的究竟，因为在做利他之事时，有等持的勤作，并且为了自利而有获得佛果之事，所以自利究竟不是任运成就，并且因为不作彼地菩萨之事，所以利他一切不是任运成就，并且断证的功德一切不是任运成就。那是上上持明安立在下下功德圆满的方面，在佛地圆满了究竟的一切持明，舍弃。
English
Because it becomes the body of the lord, it is called the Vidyadhara of Life Empowerment. Then, the ten grounds of the path of familiarizing oneself with what has been seen are the Vidyadhara of Mahamudra, because the meaning of the uncontaminated nature of reality is practiced, and because the qualities of the higher grounds are perfected by transforming from higher to higher. Then, the spontaneously accomplished Vidyadhara is joined to the ground of Buddhahood. Regarding these, some, such as Nyatsalpa, say that life empowerment does not arise on the basis of the path of complete maturation, that Mahamudra is between the second and eighth grounds, and that the pure third ground of spontaneous accomplishment is the same as the first ground of life empowerment. This is because they have not understood the general intent of illusion and have not properly understood the meaning of the grounds and paths. Also, regarding the basis of complete maturation, there are two possibilities: either life empowerment is obtained or not. If there is an interruption in between, it is joined to Mahamudra. If there is no interruption, it is joined to life empowerment, which is during the stage of patience. On the basis of the supreme Dharma, because the path of seeing is actually attained, it is joined to life empowerment. Even in the common vehicle, it is established by saying, "That is the same as the supreme Dharma and the ground." It is reasonable that life empowerment is the first ground, but it is not reasonable to place it only on the first ground, because the ground of Buddhahood itself is the ultimate life empowerment, because it has obtained empowerment over the meaning of the ten empowerments. Mahamudra is also from the moment of the first ground of seeing the truth of the noble ones to the tenth ground, because all the sutras and tantras say that the wisdom of the noble ones themselves is the accomplishment of Mahamudra. It is also unreasonable to place it only between the second and eighth grounds. Spontaneous accomplishment is considered to be Buddhahood, because it says, "At that time, within sixteen, the five bodies are spontaneously perfected." Therefore, it is declared as the ultimate path. The pure third ground is not the ultimate spontaneous accomplishment, because there is the effort of samadhi in doing things for others, and because there is the attainment of Buddhahood for one's own benefit, so the ultimate benefit for oneself is not spontaneously accomplished, and because the deeds of the bodhisattvas of that ground are not done, so all benefit for others is not spontaneously accomplished, and all the qualities of abandonment and realization are not spontaneously accomplished. That is, the higher and higher Vidyadharas are placed there in terms of the perfection of the qualities of the lower ones, and on the ground of Buddhahood, all the ultimate Vidyadharas are perfected, abandoning.
Chinese
因为没有，所以在空性上获得了自在。这些将在下面详细解释。第二，详细解释它的自性，有五种：如是性、智慧幻化、一个手印、具有戏论的手印、无障碍。第一种有四点：见解是：一切法从原始以来就是清净的，与真谛无别的自性心之义。如《显扬论》所说：如同虚空没有边际，一切显现存在也与之相同。一切诸法皆是心，心是虚空的自性。如此说。修习是：在生起菩提心之后，安住于法性无成无毁的状态中。如《次第论》所说：超越了思虑言说的境地，如是性即是法界智慧，其自性光明，不可动摇，止观双运。如此说。行为是：不执着于自利，以幻化的方式行持于三轮体空的状态中。为了他利，行持四种事业、三种成就、五种灌顶等随顺根器的行为。如《次第论》中依次所说：舍弃九种行为中的一部分，也称为与不执着相符的行为。以及，为了利益他人，行持一切智行，行持四种事业，成就灌顶。显现修习戏论之轮，在一切道上瞬间修习，从而圆满产生能力。如此说。果是：直接证悟胜义谛，间接获得法身。又如该论所说：显现空性无二的瑜伽之终点，显现并结合殊胜的法身。如此说。这条道路必须走在一切道路之前并完成，如果没有这条道路，就不会成功。如果沒有这种禅定，就像海龟颈上的岩石一样，即使在轮回中努力修道，也只是徒劳无功。如此说。第二，智慧幻化也有四点。见解是：一切法在与真谛无别的幻化状态中显现。如该论所说：刹那间不生不灭，远离能取所取的觉性，在智慧幻化中不动摇地显现，如同水和月亮一样，被称为平等显现的自性。如此说。修习是：首先要用四无量心和大悲心来滋润。首先，习惯于空性的瑜伽士，以慈悲心摄持三界。