English
Furthermore, regarding the essential points of the subtle channels in each of the tantras, as well as the methods relying on empty forms and wisdom mudras, those who have perfected the four yogas can effortlessly enter into the uncorrected, naturally abiding completion stages. The classifications of those stages also become diverse due to the combination of detailed and concise versions, as well as various modes of tantric rituals. Secondly, the completion stage is when, through profound instructions of skillful means, the mandala of the pure, equal, and great original continuum, self-abiding and spontaneously accomplished, is made to manifest. Therefore, it is also called the completion stage, or the yoga of direct perception, and the primordial path. Although there are many types of completion stages, such as those that focus on the vital points of the supporting channels, energies, and bindus, like the illusory wheel, vase breathing, subtle channels dissolving in bliss, and so on; and those that focus on the vital points of the dependent clear light bindu, like empty forms and direct transcendence. In short, various methods for manifesting the wisdom of the four vajras are also taught in the tantras according to their respective contexts, such as the five stages and six applications. Thus, all the teachings, whether complete or partial, can be categorized from the perspective of practice into the path with signs, which relies on mental focus and physical and verbal effort, and the effortless, signless completion stage. From the perspective of what is to be practiced, there are three types of wisdom: the wisdom of emptiness and clear light, the wisdom of appearance as the illusory body, and the wisdom of uniting these two. All these completion stages involve dissolving karmic energy into the central channel, thereby directly or indirectly entering into the manifestation of pure wisdom. In this tantra, the subtle channel yoga of the four wheels of the completion stage with signs, the gradual path of skillful means, the upper gate, the instructions of the lower gate of suddenness, and the instructions of the signless clear light great perfection are taught. In this way, by clearing away impurities through the path of the two stages, the true nature is manifested through strength. If it is not naturally pure, then the generation stage, which contemplates things contrary to the true nature, and the objects accomplished through suppressing the energies in an ordinary body, appearing as deity forms in one's presence, are like a magician's pebbles appearing as horses and cows, an illusion that does not reside in the objects, and clinging to it.
Chinese
又变成邪知，将五毒转为道用，以及行持无取舍，如果也和那种方式相同，那么承认那样的道比显宗还殊胜，就非常奇怪了。如果显宗和密宗只是方便上的差别，见解上没有差别，那么这种安乐而快速的方便，为什么显宗不宣说呢？因此，要知道在因的乘中，没有将因果视为任运成就的观点，所以那些方便暂时没有成为宣说的法器。如果本来没有了知清净大平等的实相，只凭借方便强行将众生转变为佛，那么这些人，没有能够将次第二者如实地融入事物本性的道中，要知道这是对密法的一种极大的诽谤。第二，有以方便而决定的道，以及以智慧而解脱的道两种。第一，稀有奇妙的法，不是从其他地方而来，而是依靠方便的智慧，在这种状态中产生。如是所说，主要依靠方便的殊胜行持，以强行显现自他智慧的方式，迅速成就果位，就像用摩利迦的合剂，瞬间将铁变成黄金一样。也就是，依靠六轮的燃滴之法，修习生起安乐智慧，以及主要依靠空乐双运的降、持、返、遍，修习融乐无变的智慧，并且以这些作为支分，修习大乐的苦行等多种行持的方式。也就是，精进者通过方便之门，在等持中尽可能地体验到所证悟的基、道、果无别、离戏、超离思维的意义的力量，从而后得时，自然而然地确信显现世间清净大平等的法性，并且由于束缚了成为分别念之乘的明点和成为助缘的粗细脉，因此，当束缚了能动之气时，心也自然而然地被束缚，这是法性。因此，从俱生智和乘一起融入乐空\u0044hūti（藏文，梵文天城体，dhūti，梵文罗马拟音，涤除）的法界中，清净了脉和明点的运行，从而四轮的气心变得堪能，并且从中脉的脉结解开，智慧
Chinese
随着智慧的显现逐渐扩展，所有转生的习气全部消除，最终成就果位的究竟大乐金刚身。第二，在圆满智慧的坛城中，如经中所说：“通过闻思修的结合，自生普贤自然成就。”主要通过闻思修的殊胜智慧，一切法皆为自生智慧，本来成佛，安住并修持于自然圆满的大坛城中。通过修持道路，使自显现的本尊和智慧坛城解脱为大平等，就像将珍贵的鸠斯图巴宝石与石头放在一起，石头逐渐变成黄金一样。其中，以极高的根器通过顿悟、习惯和决断的方式进入的是顿悟道；首先确定见解，然后按照见解的意义修习禅定的是渐悟道。即使禅定没有达到标准，仅仅是修习一般的形象，也称为意修，它能使具有特征的道在相续中生起，并且具有暂时成就各种事业的利益。将死亡、中阴和出生的次第与大空性等五种瑜伽结合起来，按照次第修持达到标准，称为道决定圆满，依靠它可以显现四种持明的果位。因此，有智慧的人首先通过闻思，如实确定大圆满的意义，然后按照它的方式，依靠进入道的禅定修习的止观瑜伽，使平凡的错误分别念自然解脱。如果分别念的心解脱，那么与其无二无别进入的气脉的转移也会在智慧的法界中解脱，这是法性。因此，能取所取的错觉分别念及其因缘自然寂灭，自然解脱，从而证悟了实相义的真谛，并与无学果位相结合。这两种方便解脱道，也是从方便智慧的作用大小来安立的，并非缺少任何一方。应当明白，证悟实相的意义是相同的。在积累资粮的时候
English
As the appearance of wisdom gradually expands, all the habits of transmigration are completely eliminated, and ultimately the ultimate bliss vajra body of the fruition is accomplished. Secondly, in the mandala of complete wisdom, as it is said, "Through the union of hearing, thinking, and meditation, the self-born Kuntuzangpo is naturally accomplished." Mainly through the special wisdom of hearing, thinking, and meditation, all dharmas are self-born wisdom, originally enlightened, abiding and practicing in the great mandala of natural perfection. Through the practice of the path, the self-appearing deity and the wisdom mandala are liberated into great equality, just like putting a precious Kostoobha gem together with a stone, and the stone gradually turns into gold. Among them, entering with extremely high faculties through sudden enlightenment, habituation, and decisiveness is the path of sudden enlightenment; first determining the view, and then practicing meditation according to the meaning of the view is the path of gradual enlightenment. Even if the meditation does not meet the standard, merely practicing the general image is called intentional meditation, which enables the path with characteristics to arise in the continuum, and has the benefit of temporarily accomplishing various activities. Combining the stages of death, intermediate state, and birth with the great emptiness and other five yogas, practicing according to the order to meet the standard is called the path of definite completion, relying on which the state of the four vidyadharas can be manifested. Therefore, wise people first determine the meaning of the Great Perfection through hearing and thinking, and then according to its method, relying on the shamatha-vipassana yoga of entering the path's meditation practice, the ordinary erroneous thoughts are naturally liberated. If the mind of conceptualization is liberated, then the transference of the prana that enters it inseparably will also be liberated in the wisdom realm, which is the nature of reality. Therefore, the conceptualization of grasping and being grasped, along with its causes, naturally subsides and is naturally liberated, thereby realizing the truth of the meaning of reality and being united with the fruit of no more learning. These two paths of skillful liberation are also established from the magnitude of the activity of skillful wisdom, and neither is lacking. It should be understood that the meaning of realizing the nature of reality is the same. When accumulating merit
Chinese
瑜伽士的力量相应，仅在相续中生起表诠例子的智慧，成就欲色身的持明，甚至由于与具有甚深密咒方便的特殊修持相关，而获得各种悉地。如果是具足道次第圆满的会供，则获得殊胜悉地，并与眷属一同前往持明地。其原因是，即使如理修持大空性之禅定时，也会圆满烟等十相。显有存在立为基础的生起次第成就的瑜伽士，在等持中引生四空光明，并从其状态中生起仅是风心的本尊身。由于后得清净广大之显现具有无量能力，因此在会供之大修持时，依赖手印的近取因，而使法性义之真实现前。第三、道的行持方式。此处所说的行持之道自性是解脱究竟之果的无上入口。分类有无上密咒的五道。如何行持的方式是：为了救度无边无际的一切有情，想要在此生证得佛位的具有殊胜大悲心的补特伽罗，了知成就究竟之果的道也仅仅依赖金刚乘，从具相上师处以成熟灌顶四种使自相续善为成熟，如理守护共同和特殊增上的誓言，与显有存在清净大平等之见解完全一致地如理修学二次第，则五道次第圆满。也就是首先观修自己和他人的身体等本来清净如坛城轮。也就是将空性离戏大平等和合的行相上安住，是身念住。将生起感受的分别转化为大乐智慧，是受念住。将心和心所的一切戏论全部收摄于心性光明本元之界中，是心念住。
English
According to the power of the yogi, only the wisdom of the illustrative example arises in the continuum, and the vidyadhara of desire and form is accomplished. Even because of being associated with a special practice that possesses the profound methods of mantra, various siddhis are obtained. If it is a qualified gathering for the completion of the path, then one obtains the supreme siddhi and goes to the vidyadhara ground together with the retinue. The reason for this is that even when the samadhi of great emptiness is properly cultivated, the ten signs such as smoke are perfected. That yogi who has accomplished the generation stage of establishing appearance and existence as the basis, draws the clear light of the four emptinesses in equipoise, and from that state arises as the deity body of mere wind and mind. Because the appearance of the post-attainment purity is complete with limitless power, therefore, during the great practice of the gathering, one relies on the proximate cause of the mudra to directly realize the truth of the meaning of reality. Third, the way to travel the path. The nature of the path to be traveled here is the unsurpassed entrance to the ultimate fruit of liberation. There are five paths of unsurpassed mantra. How to travel is: Whoever has an extraordinary great compassion who wants to accomplish the state of Buddhahood in this life for the sake of liberating all limitless sentient beings, knowing that the path to accomplish the ultimate fruit also depends only on this Vajrayana, from a qualified lama, the four ripening empowerments have well ripened my continuum, and the vows of common and special increase are properly protected, and in complete accordance with the view of the great purity of appearance and existence, the two stages are properly studied, and the five paths will be gradually completed. That is, first, one meditates that one's own and others' bodies are originally pure as the wheel of the mandala. That is, to settle the mind on the aspect of uniting emptiness, freedom from elaboration, and great equality is the mindfulness of the body. Transforming the arising conceptualization of feeling into the wisdom of great bliss is the mindfulness of feeling. Gathering all the elaborations of mind and mental factors into the sphere of the mind's own clear light is the mindfulness of the mind.
Chinese
正念近住。 轮回涅槃显现所摄的一切法，于清净平等离取舍而行持，是为法正念近住，如续幻化网中所说。 此外，从小乘到大乘的正念近住超胜之理，如《中边分别论》所说： “菩萨之标的，及作意与得，即此为超胜。” 如是，从经到咒的超胜之理亦相同，即以自他之身等，总而言之，以轮回与涅槃的一切法为标的，于彼一切本来自清净大平等无别而作意，最终不需经由其他道而得果，是为咒之理。 因此，在经道中，于世俗谛取舍轮回涅槃，而此处以轮回涅槃无别平等之结合方式入道。 如是，具四正念近住自性的咒之资粮道小生起，彼更增上则生起具四正断自性的资粮道中品，彼更增上则生起具四神足自性的资粮道大品。 如是，在资粮道中，以闻思为主，主要衡量仅是略为了解清净平等真谛无别之义，是为成为自相续生起圣道的因，是为努力于生起次第和圆满次第之时，故称为资粮道。 从彼之后，从生起次第和圆满次第之修持更增上，从以修习之经验为主的角度，以总义之方式衡量所诠义之实相，则生起四加行道，即当生起见道如火之智慧的先兆，所诠之喻智慧首先于自相续中生起时，称为加行道暖位，彼亦是证悟清净平等真谛无别之实相的智慧，及其助伴之信心等五根之自性。 彼更增上，虽未能使信心等五者转为力，然于善根动摇之中成为顶端者，则生起加行道顶位之证悟。 顶位之时，五根不能被各自之相违品所胜伏之五力自性的现证于自相续何时生