Chinese
通过母胎的方式证悟四谛，依靠了悟二分之一无我的意义，从而现证自佛的阿罗汉果位。其中，由于根基是利根或钝根以及道和资粮的差别，果位也有广行和犀牛角两种。第四，以胜义无所缘和世俗如幻的方式生起两种心，行持十度波罗蜜多，并在无数劫中串习二无我的意义，从而成就圆满正等觉佛果。其中，对无我的见解圆满的是中观派，以及承认二空的自证为真实的唯识派，因为没有圆满细微的法无我，所以有两种。第五，以具有殊胜见行之门，从现在开始尽可能地将究竟果位的坛城作为道用，依靠这种方法迅速成佛。其中，将所修的本尊和自我二者，以无好坏和无差别的平等方式修持的是内密咒，以及在世俗中，以好坏或差别的相状，以本尊加持自相续的方式修持的是外密咒，外密咒也有三种。虽然胜义中，自我和本尊没有成立为他体，但在世俗中，认为圆满功德的本尊是加持者，以自我和本尊是主仆的方式看待。仅仅以高下看待，虽然不是此派特别殊胜的见解，但就像主人能赐予仆人殊胜之物一样，依靠本尊和咒语，必定能在自相续中成就二种悉地的殊胜定解。其意义不仅仅是知道能赐予悉地，而是相信自己最终能与本尊无二无别地成就，因此是殊胜的定解。其原因是胜义中自我和本尊是平等性，并且相信世俗中不欺骗的缘起双运的意义，因此如经中所说，以如理趣入本尊的形象、咒语等方式，迅速将自己成就为本尊的体性而证得佛果，就像用点金术将铁变成金子一样。
English
Through the manner of a womb, realizing the Four Noble Truths, and relying on seeing the meaning of half and two selflessnesses, one manifests the Arhatship of a Pratyekabuddha. Among them, due to the difference in the basis of sharp or dull faculties and the path and accumulations, the result is twofold, like a vast conduct and a rhinoceros horn. Fourth, by generating two types of minds in the manner of ultimate non-objectification and conventional illusion, practicing the ten perfections, and familiarizing oneself with the meaning of the two selflessnesses for countless eons, one is said to achieve the state of a perfectly complete Buddha. Among them, those who have a complete view of selflessness are the Madhyamikas, and the Chittamatrins, who accept the self-awareness of the two emptinesses as true, are twofold because they have not perfected the subtle Dharma selflessness. Fifth, the mandala of the ultimate result itself, through the door of special views and practices, from now on, using the method of making the mandala the path as much as possible, one quickly attains Buddhahood. Among them, those who practice the deity to be accomplished and the self in a manner of equality without good or bad and without difference are the Inner Mantrayana, and those who practice in the conventional, in the aspect of good or bad or difference, by the deity blessing one's own continuum are the Outer Mantrayana, which is twofold. The outer also has three: Although in the ultimate, the self and the deity are not established as different, in the conventional, the deity with perfect qualities is regarded as the blesser, and the self and the deity are viewed as lord and servant. Merely viewing it as superior or inferior is not a particularly superior view of this school, but just as a lord can bestow excellence upon a servant, relying on the deity and mantra, one has a special certainty that the two siddhis will undoubtedly be accomplished in one's own continuum. The meaning of that is not merely knowing that one can bestow siddhis, but believing that one will ultimately achieve identity with that deity, therefore it is a special certainty. The reason for this is that in the ultimate, the self and the deity are equality itself, and believing in the meaning of the infallible interdependence of conventional truth, therefore, as stated in the scriptures, by properly engaging in the deity's symbols, such as form and mantra, one quickly attains Buddhahood by transforming oneself into the nature of the deity, just as alchemy transforms iron into gold.
Chinese
基于对如是证悟的清净见解，与其相符地勤奋修持本尊、真言和三摩地。又因为从因缘聚合而成就果，所以外在的沐浴和清洁等仪轨支分不减，主要着重于身语的行为，尽力采取令本尊欢喜的方法。通过本尊的加持，暂时获得欲界和色界的持明等共同成就，最终希望在十六岁时成就三部怙主的果位，这是事部。从那之上，见解更加提升，视自己誓言之身与本尊智慧之身为平等，如兄弟和朋友一般，与其见解相符地修持行部（克里亚）和瑜伽部，希望在七世之内成就四部佛陀的果位，这是随行部（乌巴亚），也被称为二俱续部之乘。从那之上，对二谛双运之理的定解更加增上，视自己与本尊无别，如水入水般可以修成，与其见解相符，不依赖外在的行为，也认为仅凭内在的瑜伽就能成就，以佛陀的身语意事业四印加持而修持，希望在三世之内成就五部自性的佛陀，这是瑜伽部的乘。如此，外续三部也都有究竟圆满，将成为果位的身和智慧自性的本尊，显现为形象和真言的形态，作为道用，从现在开始尽可能地进入佛陀的事业，从这方面来说，具有果位作为道用的方式，因此比经部道在方便上更为殊胜，成就也更为迅速。第二，在摩诃瑜伽内密续部的乘中，自身与本尊本来无二无别，并且与证悟显现和有寂平等相应的甚深见解。通过修持甚深二次第，以无取舍之行，将一切显现都用于法性清净的游舞，从而希望在此生证得四身五智自性，不需再学的第六金刚持果位。其中也有生起次第、圆满次第和大圆满次第三种。首先，摩诃瑜伽行者，以身语
English
Based on the pure view of realizing suchness, diligently practice deity, mantra, and samadhi in accordance with it. Furthermore, since results are achieved from the aggregation of causes and conditions, the external aspects of rituals such as bathing and cleansing are not diminished. Emphasis is placed on the actions of body and speech, striving to please the deity. Through the blessings of the deity, temporary common attainments such as Vidyadharas of desire and form realms are achieved, and ultimately, it is hoped that the state of the three-family protectors will be attained at the age of sixteen. This is the Kriya Tantra. From that, the view is further elevated, regarding oneself as the samaya-being and the deity as the jñana-being, as equal, like brothers and friends. In accordance with this view, practice is undertaken similar to Kriya and Yoga Tantras, hoping to achieve the state of the four-family Buddhas within seven lifetimes. This is Upaya Tantra, also known as the vehicle of both tantras. From that, the certainty of the union of the two truths further increases, viewing oneself and the deity as inseparable, like water poured into water, capable of being accomplished through practice. In accordance with this view, without relying on external actions, it is believed that accomplishment can be achieved solely through internal yoga. Meditating with the four mudras of the Buddha's body, speech, mind, and activity, it is hoped that Buddhahood, the nature of the five families, will be attained within three lifetimes. This is the Yoga Tantra vehicle. Thus, all three outer tantras have ultimate purity, transforming the deity, which is the nature of the resultant body and wisdom, appearing in the form of symbols and mantras, into the path. From now on, to the extent possible, one engages in the activities of the Buddha. From this perspective, there is a way of using the result as the path, and therefore, it is more excellent in skillful means than the Sutra path, and accomplishment is also faster. Secondly, in the Mahayoga, the unsurpassed inner tantra vehicle, the profound view is that self and deity are primordially inseparable, and that appearance and existence are realized as equally pure. By meditating on the profound two stages and engaging in conduct without acceptance or rejection, all appearances are used as the play of pure dharmata, thereby hoping to attain the state of the four kayas and five wisdoms in this life, the sixth Vajradhara, the state of no more learning. Within that, there are also the three: generation stage, completion stage, and Great Perfection. First, the Mahayoga practitioner, with body, speech,
Chinese
五种功德事业是果位的胜义谛，智慧胜义谛，以及法界胜义谛，这三者本来就是不可分离的，称为胜义七宝自性任运成就。总而言之，以身和智慧庄严的法界是果位的圆满具足的空性，这是殊胜的胜义谛。其力量显现为器情世间，这些也自然安住于身和智慧中，并非真实成立的如幻智慧，这是殊胜的世俗谛，在每个二谛之上，也是显空无二地安住。而且，从身和智慧清净的方面来说，胜过共同的二谛。真实而言，就像这样，世俗在基础和道位时所显现的诸法，以及最终在果位时所显现的胜义究竟二者，基础和果的本体无别，视为殊胜的无别法身。总而言之，就是身和智慧的显现与结合的法界，即显空双运。为了与此相应地圆满修行的力量，通过具有支分的禅定三摩地，修持四种持明者的道，从而希望在字母轮大集会之地现前菩提。阿努瑜伽中，基础自性的坛城，不依赖于外在造作的道，而是显示从内在金刚身的脉、气、明点上击中要害而生起。其本体也是法界空性普贤佛母的坛城，以及方便乐普贤佛的坛城二者无别，是佛子大乐菩提心的坛城，并且确信其为一切种姓和坛城的主宰，与乐空无别的见解相符，通过修持自他身瑜伽等以大乐智慧为主的道，从而希望五道圆满后成就无学双运。阿底瑜伽中，安住之义，即从原始以来就已证悟的自性觉性，本体是本来清净，自性任运成就无别之中，不间断地显现慈悲力量的显现，是三身自性的意义
English
The five qualities of merit and activity are the ultimate truth of the result, the ultimate truth of wisdom, and the ultimate truth of the sphere, these three are inherently inseparable, and are called the seven ultimate treasures spontaneously accomplished in their essence. In short, the sphere adorned with body and wisdom is the perfect emptiness of all aspects of the result, which is the supreme ultimate truth. The manifestation of its power as the vessel and essence of appearance also naturally abides in body and wisdom, and the illusory wisdom that is not truly established is the supreme conventional truth, and on each of the two truths, appearance and emptiness abide inseparably. Moreover, from the aspect of purity in body and wisdom, it is superior to the common two truths. In reality, in this way, the phenomena that appear in the base and path stages of the conventional, and the ultimate truth that appears in the final result stage, the essence of the base and result are inseparable, and it is regarded as the supreme inseparable great Dharmakaya. In short, it is the sphere of the union of appearance and wisdom, that is, the union of appearance and emptiness. In order to perfect the power of meditation in accordance with this, it is desired to attain enlightenment in the land of the great assembly of the wheel of letters by practicing the path of the four vidyadharas through the yoga with the three samadhis and their limbs. In Anu Yoga, the mandala of the base nature is shown to arise from striking the essential points of the channels, winds, and bindus of the inner vajra body, without relying on the path of external elaboration. Its essence is also the mandala of the sphere of emptiness, Samantabhadri, and the mandala of the bliss of method, Samantabhadra, inseparable, is the mandala of the son, great bliss bodhicitta, and it is certain that it is the master of all lineages and mandalas, in accordance with the view of inseparable bliss and emptiness, by practicing the path mainly based on the wisdom of great bliss, such as yoga of self and other bodies, it is hoped that the five paths will be completed and the non-learning union will be achieved. In Ati Yoga, the meaning of the state of being is the self-awareness that has been enlightened from the beginning, the essence is primordially pure, and the spontaneous nature is inseparable, the uninterrupted manifestation of the power of compassion is the meaning of the three kayas
Chinese
不需要依靠生起和束缚气脉等方便的努力，而是以无为、自明、无舍弃、无保留的方式，确信觉性空性的本初见地，并依此通过立断、妥噶四法和顿超四灯的修持，使四相圆满，从而自然解脱于本初法界之中。如此，五种乘的分类及其分支已经阐述完毕。如果将这些宗派的观点进行总结，则有五种：认为业果不虚的世间正见宗；认为所取和能取的总集，即内外一切诸法，皆以缘起的方式产生，对此颠倒执着，将人等事物强加于其上，因此通过证悟人无我，或者所取外境亦不存在，能取之心亦无自性的法无我，从而遣除错乱，现证涅槃的，是相乘的宗派。其中，根据证悟圆满与否，又分为声闻、唯识、中观三者。此外，虽然错乱显现的缘起之相，也以业果不虚的方式显现，但如果依靠本尊咒语的众多方便，就能迅速从中解脱，显示不会被轮回的业和业果所染污的，是外续三部的宗派。还有，将痛苦本身认知为菩提，烦恼本身认知为解脱之大智慧，并通过修道，显示不会被业果所染污的，是无上瑜伽总体的宗派。还有，认为轮回和涅槃的一切诸法，从本初以来就已是清净、平等、大圆满，自然成就，因此不需要依靠道的努力，显示从根本上就不会被平凡的业果束缚所染污的，是究竟的宗派——大圆满，是所有道之究竟。正如经续中所说：“所有这些都是所取……”等等，从这些章节中进行了阐述，虽然荣宗和隆宗等对这些词句的解释方式略有不同，但在此处，为了要点一致，就这样进行解释。第三部分分为九类：解脱之道，即超越世间的乘，以上所说的那些声闻、独觉、菩萨，是引导出离的三乘。事部、行部、瑜伽部，即