Chinese
具有五种圆满之物，以精进如法地修持，就能成就金刚身和成熟果位。 如是说。有寿命自在持明、大手印持明和任运成就持明。这些持明各自具有四种品性。其中，获得持明果位者，其自性是：身体变得巨大且被遮蔽，心意成熟为天神的形象。 第二种是连同剩余的身体而与果位结合。这二者都是化身。 第三种是所修之境显现，从而获得天神自相的报身。 第四种是道路达到究竟，远离戏论，故为法身。 其中确定的词义是：心意成熟为天神的形象的缘故。 第二种是安住于无生无灭的金刚身之中的缘故。 第三种是具足一切相好的缘故。 最后一种是成就五身之意趣的缘故。 意趣的差别是：以无漏的智慧，照亮千辐轮的坛城。 第二种是证悟法性自相，并显现二万四千种景象。 第三种是对所见之义安住于等持之中，而不动摇。 最后一种是在等持之时与佛无别，且具有后得习气。 如何安住的方式是：前两种如同先前一样，是人与天神。 如是说。第三种是天神的形象。 最后一种是随所化众生的根器而示现不定。 第二，关于究竟的意义是，将这九个道次第与何种量度相符，并与因乘相联系，我认为是不合理的。因为除了道路的行进方式不同之外，不会有共同的差别，而且这与此处所说的生起心的生处相违。因为在金刚乘中会降临。 因此说：因果差别任运成。 如是说。顿超有三种。其生起的原因，特殊的法是：如同空心一般，不能修持无二，如同成熟一般，内在种姓的智慧狭小，且是具有决定性的道路。如同任运成就一般，不会从没有舍弃之物中产生，能够修持无二，不是具有决定性的道路，道路可以舍弃，且内在种姓的智慧广大。从何处生起之处是：具有染污的唯一戏论之聚。
English
Having the five complete objects, by diligently practicing according to the Dharma, one can accomplish the Vajra body and the ripened fruit. Thus it is said. There are the Vidyadharas of life empowerment, the Great Seal, and spontaneous accomplishment. Each of these Vidyadharas has four qualities. Among them, the nature of one who attains the Vidyadhara state is: the body becomes large and obscured, and the mind ripens into the form of a deity. The second is to combine with the remaining body and connect with the fruit. Both of these are Nirmanakayas. The third is that the object of meditation manifests, thereby obtaining the Sambhogakaya, which possesses the characteristics of a deity. The fourth is that the path is perfected, and because it is free from elaboration, it is the Dharmakaya. The definite meaning of the words there is: because the mind ripens into the form of a deity. The second is because it abides in the indestructible Vajra body. The third is because it is complete with all signs and marks. The last is because it accomplishes the intention of the five Kayas. The difference in intention is: with uncontaminated wisdom, illuminating the mandala of a thousand-spoked wheel. The second is seeing the self-nature of reality and revealing twenty-four thousand aspects. The third is to remain steadfast in equanimity on the meaning of what is seen, without wavering. The last is that at the time of equanimity, there is no difference from the Buddha, and it includes the post-meditation habitual tendencies. The manner of abiding is: the first two are the same as before, being humans and gods. Thus it is said. The third is the form of a deity. The last is to show indeterminately according to the capacity of those to be tamed. Secondly, regarding the ultimate meaning, it is considered unreasonable to align these nine stages of the path with any measure and connect them with the causal vehicle. Because apart from the different ways of traversing the path, there would be no unique difference, and it also contradicts what is said here about the place of arising of the mind. Because it will descend in the Vajrayana. Therefore, it is said: The difference between cause and effect is spontaneously accomplished. Thus it is said. There are three types of Tögal. The special qualities of the cause of their arising are: like an empty essence, one cannot meditate on non-duality, like ripening, the wisdom of the inner lineage is small, and it is a path with certainty. Like spontaneous accomplishment, it does not arise from something without abandonment, one can meditate on non-duality, it is not a path with certainty, the path can be abandoned, and the wisdom of the inner lineage is vast. The place from which it arises is: a collection of contaminated single elaborations.
Chinese
三者，远离三者，从命力广大处。如是说。往何处之地呢？有漏三者乃至命力，随其所应。命力是，广大弃舍当下终结。如是任运成就。又，不舍身而证佛果。如是广大是任运成就，无有可舍，是成佛之地。第三个意义是，从一个手印到另一个手印之间，开示生起次第寂怒二尊。除此之外的道，都与这二者的法相违背。最后一个意义有三：有漏的体性是，与庸常的执着识一同具有习气。如《斯帕卡》所说：如果这些存在于世间人身上，因为执着而成为有漏。如是说。所依的差别是，无有自主地舍弃是身的，显现苦乐是界的，以业力的力量无有自主地取身是生处的。有无的差别是，不具有上述体性，积聚以下是有漏，成熟以上是无漏。其中一些人说，成熟是有漏，但可以转为无漏。另一些人说，主要是取生处，所以是无漏。前者如同，因为地方有树木的差别，所以成为有树木一样。在成熟上安立身界的有漏作为标志，来成立有漏也是有损害的。如果仅仅因为界苦乐和舍弃身体就成为有漏，那么佛的化身也成为有漏，因为这两者都存在。因此，在成熟的身上有自主，这种想法在哪里不存在呢？第二个当下者是，《腹部经》中说：唯有彼者是当下者。如是说。这个也如上一样有三种体性。第一个是，通达一切法的实相无有分别，因此远离能衡量者和理由等等的言语。如《道次第》所说：远离法与有法，轮涅自共无分别，不二金刚胜妙心。如是说。中间有两种：不分别的禅修和手印的禅修的当下者。第一个是，《腹部经》中说：禅修次第离修习，不作如是安住，为了任运成就坛城，不住于住处而禅修。如是说。第十九
English
And three. Separated from them, from the great power of life. Thus it is said. Where is the place to go? The three with outflows, up to the power of life, as appropriate. The power of life is: Going to the end of the great abandonment all at once. Thus spontaneously accomplished. Again, without abandoning the body, Buddhahood. Thus, greatness is spontaneously accomplished, there is nothing to abandon, it is the place of Buddhahood. The third meaning is: From one mudra to another, the generation stage is shown as two peaceful and wrathful deities. Other paths than these are contrary to the Dharma of these two. The last meaning has three: The characteristic of outflows is the habitual consciousness of ordinary clinging. As the Sparkha says: If these exist in worldly people, they become outflows because of clinging. Thus it is said. The distinction of the basis is: Abandoning without autonomy is of the body, the appearance of pleasure and pain is of the realm, and taking the body without autonomy by the power of karma is of the place of birth. The difference between what is and is not is that it does not have the above characteristics: Accumulation and below are with outflows, and maturation and above are without outflows. Some say that maturation is with outflows, but it can be transformed into without outflows. Others say that the main thing is to take the place of birth, so it is without outflows. The former is like: Because there is a difference in trees in a place, it becomes a place with trees. Establishing the outflows of the body and realm as a sign on maturation to establish outflows is also harmful. If it becomes outflows merely because of the realm of pleasure and pain and abandoning the body, then the emanation body of the Buddha also becomes outflows, because these two exist. Therefore, where is there no idea that there is autonomy in the body of maturation? The second, the immediate one, is: In the Abdominal Sutra it says: Only that one is the immediate one. Thus it is said. This also has three characteristics as above. The first is: Understanding the reality of all dharmas without distinction, therefore empty of the language of measurer and reason, etc. As the Lamrim says: Separated from Dharma and Dharmata, Samsara and Nirvana, self and general, without distinction, Indivisible Vajra, supreme mind. Thus it is said. There are two in the middle: The immediate one of non-conceptual meditation and the immediate one of mudra meditation. The first is: In the Abdominal Sutra it says: The stages of meditation are free from practice, abiding as they are without fabrication, for the sake of spontaneously accomplishing the mandala, meditating without abiding in a place. Thus it is said. Nineteenth
Chinese
又如，安住于平等誓言中，如是说。差别教法中说，任运禅修。上师说，唯一大圆满中，禅修三种一时圆满。如是等等。第二，广大论中说，如日月星辰一般，如清澈的海洋般显现，刹那间身显明，光芒闪耀，以心髓之语圆满法轮。如是说。最后是属于四种持明之列，于一个智慧中成就，差别教法中说，离次第之自性显现相关联，有时说是大圆满。因此，此处有些人问，顿悟者五种心识是次第生起还是不生起？如果如第一种说法，则会变成非顿悟，如果如第二种说法，则顿悟则不是道的体性，因为五种心识不生起。答：生起则没有后面的过失，时间快速则没有前面的过失，如五层叠起的骰子上刺针一般。次第生起则如凿五块石头木头一般。从哪一品中宣说呢？与宣说自性显现的那些相符。第二义，方便道也有二，即意义和分类。第一，以诀窍束缚而修持，最终成为成就究竟果之因。第二，诀窍有上门和下门之分。如是分为二，次第是上门，顿悟是下门。第一种有四，前行次第是，于具足理由者，圆满请求外内密灌顶后，清净三轮，于寂静处安坐于舒适的坐垫上，布置能显七法。自身之脉和轮的情况是，海续中说，三轮二脉三命脉。如是正行的四轮和支分的二轮。秘密滴续中说，十三二之坛城，安乐明点平等界。如是顶轮大乐轮有三十二脉，其中心有菩提心之字哈ṃ（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈ṃ），白色头朝下而住。同样，五二六之坛城，如是喉间受用轮有十六脉，其中心有欲妙之
English
Also, as it says, "Abiding in the Sameness Vow." The Distinct Teachings say, "Effortlessly meditate." The Lama says, "In the single Great Perfection, the three meditations are perfected at once." Like that. Secondly, the Extensive Text says, "Like the sun, moon, planets, and stars, like a clear ocean, instantly the body blazes with light, and the wheel is perfected by uttering the essence." That's what it says. Finally, it is accomplished in one wisdom belonging to the four Vidyadharas. The Distinct Teachings say, "The non-sequential nature becomes clear and connected. Sometimes it is called the Great Perfection." Therefore, some here ask whether the five minds of the sudden (awakening) arise sequentially or not. If it is like the first, it becomes non-sudden. If it is like the second, then the sudden (awakening) is not the nature of the path because the five minds do not arise. Answer: There is no later fault in arising, and there is no first fault in being quick. It is like stabbing a needle into five stacked dice. The gradual one is like digging five stones and wood. From which chapter is it taught? It is in accordance with those who teach the appearance of nature. The second meaning, the path of means, also has two: meaning and division. First, by practicing with the instructions that bind, it ultimately becomes the cause of accomplishing the ultimate result. Second, the instructions have upper and lower gates. Thus, there are two: the gradual is the upper gate, and the sudden is the lower gate. The first has four: the preliminary sequence is to fully request the outer, inner, and secret empowerments from one who has reasons, purify the three spheres, sit comfortably on a comfortable cushion in a secluded place, and arrange the seven Dharmas of Manifestation. The situation of the channels and wheels in one's own body is: The Ocean says, "Three wheels, two channels, three life forces." Thus, there are four main wheels and two supporting wheels. The Secret Drop says, "In the mandala of thirteen and two, the bindu of bliss is the realm of equality." Thus, there are thirty-two channels in the crown chakra of Great Bliss. In the center of that is the white letter Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: Haṃ) of Bodhicitta, facing downward. Likewise, in the mandala of five, two, and six, thus there are sixteen channels in the throat enjoyment wheel, and in the center of that is the object of desire.
Chinese
一个义字ༀ（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）存在。正如那里面所说：哪里存在，要知道有八个处所。因此，心间的法轮有八个脉瓣。其中心存在着阿赖耶识，一切男性的种子字ཧཱུཾ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），颜色是深蓝色的。又说：在十六和十四的坛城中。因此，脐轮是化身轮，有六十四个脉瓣。其中心存在着一切女性的种子字ཨཾ（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂），颜色是深蓝色的。从肚脐下方量四指的地方，有名为胜义火轮，形状是三角形，以种子字རཾ（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）为标志。在阴部，有名为盒子的风轮，形状是半月形，以种子字ཡཾ（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）为标志。昆达里尼像伞柄一样在中央向上延伸。脉轮像伞面一样存在。左右二脉像支撑伞的支架一样存在。那么，瑜伽士如何修习这个方法呢？火风运行，是天空的空性。按照诀窍，通过呼吸、充满、保持和下降等方式，依靠拙火的燃烧和滴落，逐渐产生喜乐，因此在上方显现。像这样修习的果实是，实际上获得了对风和心的控制，因此可以修习下门，并通过它与它的果实相通。第二种也有四种：观察与种姓相符的明妃并加以控制。第十二品中说：天女、龙女、恶种女，区分或不区分。第五品中说：吸引等是使用方便。将她观想为具有欲望论典的天女并加以加持。第九品中说：衣服和装饰美丽，意思是脱下衣服，让她飞舞，用丝绸的衣服和珍宝的铃铛装饰她，使她美丽。第十一品中说：亲近等，用内外沐浴使相续清净，然后进行誓言和灌顶。加持生殖器和空行母的秘密处。修习等，正行是阿里的父亲和嘎里的母亲平等结合的意境。第十品中说：安乐的种子团，清晰的流，从金刚道流向莲花。意思是降下和抓住。大修习是指第十一品中说：修习日月之精华，用金刚舌头来获取它。颠倒和展开，就是这样。像这样修习的果