English
The sixth, ninth, eleventh, twelfth, and nineteenth explain these. To gradually understand the path of liberation and to ultimately perfect it through gradual habituation, the distinctions of the path are divided into four: The path that is without outflows and reversible is: the individual who is the basis of the noble Arhat, who abides in the path of accumulation and application of the Great Vehicle. The path that has both outflows and reversal is the four yogas of the path of accumulation. The path that has outflows but is irreversible is the yoga of the warmth stage of the path of preparation. The path that has neither outflows nor reversal is the path of seeing and above, in its two aspects. Among these, regarding "outflows," although the Dharma Abhidharma speaks of six doors of outflows, the great teacher Buddha Guhya considers there to be three outflows: body, realm, and birthplace. Reversal is reversal for the sake of the path; this does not universally apply to existence. Generally, it is like that, but here, following the "Oral Instruction Garland of Views," it is explained as three characteristics: the characteristic of knowing the cause is view, the characteristic of entering the condition is samadhi, and the characteristic of the fruit being ultimately perfected. First, there are two aspects to view: the instruction on realizing the view is: As it says in this very text: "Whoever does not know the signless, does not know the realm of reality. Therefore, through existence and non-existence, through destruction, know the signless." The nature of view itself is: The nature of mind without a basis is: neither male nor female, nor hermaphrodite, without characteristics, not a lineage, not a color, not a shape, not a place, not anything. It is suchness, the realm of reality, wisdom, the cause of all mudras of skillful means. Second, the characteristic of entering the condition is samadhi, which has five aspects: The yoga of great emptiness is: As it says in the sadhana: "Since things themselves are without things, it transcends the realm of conceptual speech and thought. It is suchness, the realm of reality, wisdom, therefore, things are neither existent nor non-existent." The yoga of compassionate illusion is: Although there is no elaboration in suchness, the realm of nature that appears everywhere, for the sake of sentient beings, one meditates on space as space. The yoga of one mudra has two aspects, subtle and coarse. The subtle one is learning the letters: The nature of mind is the nature of letters, the letters are like a wish-fulfilling
Chinese
如“珍宝云”中所说，以及广本中所说：“外内情器皆摄入吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。”如是。粗略而言，修习本尊身相有二：观想所依之宫殿，即：四辐轮具轮缘，四角饰以隅撑，周匝四方具门楣，乐器缤纷如云聚，四十有二坛城饰，狮象骏马与大鹏，于虚空翔之大座上，日月莲花珍宝等。此为寂静之宫殿。以及智慧炽燃之宫殿：十方无间遍充满，炽燃之轮具四辐，四隅撑饰妙庄严，四方具足四门楣，炽燃之廊道二者美，颅蛇缤纷曜日辉，炽燃光芒多重叠，牦牛水牛豹与虎，凶猛熊掌所持者，自在天神等众持。此为忿怒之宫殿。所依本尊之观想：如是二取无别明，观想一尊金刚铃燃。以及：虚空清净之界日月，观想智慧本尊跏趺坐。如是等。具有手印之瑜伽是：寂静忿怒诸本尊，坛城广中略三品，或一簇、三簇、五簇，无论修何者，皆修习根本支分及余尊。若就类别而言，则有幻化中品之本尊，千簇、二万四千，以及任运自成之桑耶寺坛城等，修习种种显现之三摩地。即此中云：具足四十二支分，彼即支分之自性，四十二复增为三。如是具足之主尊，如胜者之最胜者般，十二与六之光芒炽燃。如是。坛城眷属及簇之本尊众皆应如是知晓。彼等乃是积聚之道。无间之道，修持簇之积聚，有寂静与忿怒二者。寂静者，有一簇、三簇、五簇。一簇者，即此之第十一品所云：种姓之种姓，种姓之主尊，心之中心，心之
English
As it says in "Jewel Cloud," and in the extensive version: "Outer and inner, container and contents, all gather into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)." Thus it is. Roughly speaking, there are two aspects to training in the deity's form: contemplating the supporting palace, which is: A four-spoked wheel complete with a rim, adorned with four corner pieces and a connecting passage, square on all sides with a doorway, various musical instruments like a mass of clouds, adorned with forty-two mandalas, lions, elephants, horses, and garudas, on a great throne soaring in the sky, sun, moon, lotus, and jewels. This is the peaceful palace. And the palace of blazing wisdom: Uninterruptedly filling the ten directions, a blazing wheel with four spokes, adorned with four corner pieces, complete with four square doorways, beautiful with two blazing connecting passages, adorned with various skulls and snakes, majestic with suns, many layers of blazing rays swirling, herds of excellent yaks, buffaloes, leopards, and tigers, fierce bears holding with their paws, the great powerful gods and so forth are held. This is the wrathful palace. Contemplating the supported deity: Likewise, clearly becoming inseparable from the two, contemplate the single form, vajra and bell blazing. And: In the clear expanse of space, sun and moon, contemplate the wisdom king sitting in the royal posture. Thus it is. The yoga with mudras is: The peaceful and wrathful deities, the mandala in extensive, intermediate, and concise forms, or one cluster, three clusters, five clusters, whichever you contemplate, contemplate the root, branches, and remaining deities. If categorized by type, there are the deities of the intermediate illusion, a thousand clusters, twenty-four thousand, and the spontaneously accomplished Samye monastery mandala, etc., contemplate the samadhi that makes all things appear. That is, from this very text: Possessing forty-two branches, that itself is the nature of the branches, the forty-two further increase to three. The chief lord who possesses it in that way, like the victorious one, the most victorious one, twelve and six rays of light blaze forth. Thus it is. Likewise, it should be known for all the deities of the mandala retinue and clusters. These are the path of accumulation. The uninterrupted path, practicing the accumulation of clusters, has two aspects: peaceful and wrathful. The peaceful one has one cluster, three clusters, five clusters. The one cluster is, as it says in the eleventh chapter of this very text: The lineage of lineages, the chief of lineages, the heart of hearts, the heart of
Chinese
妙哉！如是。第三是：如来部与金刚部，莲花部，即身语意。具有忿怒众，观想三组之诸神。如是。第五是：以五与五之结合，观想五组之诸神。如是。修持忿怒众是：使者、手印、教谕众，以及做什么等等的众，圆满成就事业。如是。这些是结合之道。第三，究竟果位的特征有二：即过渡阶段道之果位四种持明，以及究竟佛陀之果位五身。其中，异熟持明与寿命自在持明二者，是见道者。此（续）第九品中说：成就自在种姓之圣者。如是。金刚（续）中说：具备五种秘密之物，以精进如法修持，以此庸常之身，亦能成就金刚身与异熟果位。如是。道次第中说：殊胜道之分界点是一样的。如是。大手印持明是修道者。幻化金刚（续）中说：自身即是胜者之大手印，观修显现之本尊，以六神通与妙相，被称为大手印持明。如是。此（续）第十一品中也说：成为无二之后即是大手印。如是。任运成就持明是究竟道者。幻化金刚（续）中说：为了自明智慧续之义，显现自之觉性，也是殊胜任运成就之持明。如是。第十一品中也说：获得持明之殊胜成就。如是。此亦于第四品、第五品、第八品、第十品、第十一品、第十二品、第十三品中清楚地阐述。顺便一提，象征文字之续部的讲解方法有二：即确定续部正文，以及讲解之方法。正文是：小册子《自处》中说：方便与智慧，非男非女续，视其为教法续道之缘起。如是。一般而言，续部有三种：以父尊和道之主要门径为主而宣说的密集金刚等是方便父续，以母尊
English
Excellent! Thus it is. The third is: The Tathagata family and the Vajra family, The Padma family, namely body, speech, and mind. Possessing the assembly of wrathful ones, Meditate on the deities of the three groups. Thus it is. The fifth is: Through the union of five and five, Meditate on the deities of the five groups. Thus it is. Practicing the assembly of wrathful ones is: Messengers, hand gestures, obedient assemblies, And assemblies such as "What should be done?" Accomplish all activities and attainments. Thus it is. These are the paths of union. The third, the characteristics of the ultimate fruition, are twofold: The four Vidyadharas, which are the fruits of the transitional path, and the five Kayas, which are the fruits of ultimate Buddhahood. Among them, the Vidyadhara of complete maturation and the Vidyadhara of power over life, are those who have attained the path of seeing. In the ninth chapter of this very text, it says: "The noble one of the powerful lineage is accomplished." Thus it is. The Vajra (Tantra) says: "Possessing the five secret substances, diligently practicing according to the proper method, with this ordinary body, one will attain the Vajra body and the state of complete maturation." Thus it is. The Stages of the Path (Lamrim) says: "The dividing point of the supreme path is the same." Thus it is. The Mahamudra Vidyadhara is the one on the path of meditation. The Magical Vajra (Tantra) says: "One's own body is the great seal of the Victorious Ones, the deity who manifests through meditation, with the six superknowledges and excellent marks, is known as the Mahamudra Vidyadhara." Thus it is. In the eleventh chapter of this very text, it also says: "Having become non-dual, it is the Great Seal." Thus it is. The Spontaneously Accomplished Vidyadhara is the one on the ultimate path. The Magical Vajra (Tantra) says: "For the sake of the meaning of the lineage of self-awareness and wisdom, by manifesting one's own awareness, it is also the supreme Spontaneously Accomplished Vidyadhara." Thus it is. In the eleventh chapter, it also says: "One will obtain the supreme attainment of the Vidyadhara." Thus it is. This is also clearly explained in chapters four, five, eight, ten, eleven, twelve, and thirteen. Incidentally, there are two methods for explaining the Tantras of Symbolic Letters: identifying the Tantric text and the method of explanation. The actual text is: The small book "Self-Abiding" says: "Method and wisdom, neuter tantras, are considered to be the conditions for the path of the teachings." Thus it is. In general, there are three types of tantras: those that mainly teach the father deity and the main gateway of the path, such as Guhyasamaja, are the father tantras of method, and those that mainly teach the mother deity
Chinese
我主要阐述下门道的喜金刚轮等智慧母续，以及主尊佛父佛母平等和道路上下结合的佛平等合等非男非女，或方便智慧双运续。此处秘密心髓，即是真实性确定的续部，是一切续部的源泉，也是需要确定的，因此是共同的根本续。此续的末尾说：所有特征和续部的教证总集。幻化支分中说：教证总集极其深奥，因此在二十一个界中宣说。注释显现中说：被称为教证总集者，通过区分而变成五种。因此，被认为是共同的根本续。第二，讲述它的方法是，此续第十品中说：对于上中下三种根器者，相应地秘密宣说，而不是其他方式。根本文中说：上等称为名称，中等称为术语，下等称为词语。幻化心髓是教证总集。年轻人像看脉一样理解头尾。上等者指示名称，中等者区分，下等者解释词语。因此，上等者通过指示名称来理解。例如，医生通过看年轻人的手脉，就能理解身体头尾的疾病。中等者通过区分共同意义来理解，就像药箱上的标签一样。下等者通过解释每个词语来理解，就像确定每种药物的形状、颜色、味道、功效、消化后的残渣和例子一样。其中，第一种指示名称也有四种。必要性是：上等根器者仅仅通过看到或听到名称，就能理解续部头尾的意义，中等根器者能理解意义的要点，下等根器者也能迅速认识到这部续部经典是这样说的。词义是：因为是表示意义的尊称。本体是：表示续部意义难以理解、精华浓缩、排除其他、确定意义、没有疑惑等名称的类别。区分名称的类别并确定意义的目标是：考虑到一般所化众生的各种想法，针对地点、时间和地点等。