English
Through terms that clarify meaning, words are formed from the combination of vowel and consonant letters, merely showing the essence of things, which is the origin of names. Relying on the collection of many names, words clearly show the distinctions of things. The collection of words forms the body of each treatise. They each fully express their respective meanings and abide therein. The third part is: starting from "Within," etc., two lines of verse. Generally, within the words of each treatise, their respective meanings reside. In particular, the object to be symbolized, the continuum of self-nature, resides within the hearts of all sentient beings, but is hidden because it is difficult to understand. The symbolizing method and conditions are hidden in the continuum of letters, because profound secrets are not understood by the uninitiated. Therefore, the one who reveals these two hidden meanings is the Vajra Master, who accurately reveals the meaning of the tantra, and therefore he reveals it. How does he reveal it? By introducing the self-abiding continuum of self-nature, and by combining the confused parts with the oral instructions that explain the continuum of letters, and by revealing the hidden aspects. Second, regarding the method of experiencing. On one treatise, there are two ways of explaining: explaining from the perspective of the path of wisdom liberation, and explaining from the perspective of the path of skillful means instructions. The first is further divided into two: explaining according to the gradual path of liberation, and explaining according to the sudden path of liberation. The first is further divided into three characteristics. First, the characteristic of knowing the cause, which is the view: Knowing through the mandala that possesses the mandala. Self-awareness, primordially pure by its very nature, the mandala of self-nature itself, the supreme truth, inseparable, free from objects, it pervades all phenomena of samsara and nirvana without discrimination, which is the essence of the view. Establishing that very mandala of the nature of reality through various reasons, thereby realizing it as objectless and self-illuminating, is the tenet. Then, the characteristic of entering the condition, which is meditation: Regarding the mandala, etc., four and a half verses. For the mandala of the meaning of the Dharma nature, which is primordially pure, meditate on the mandala of non-conceptual meditation, the yoga of great emptiness. And, the self-radiance of that ultimate Dharma nature mandala is uninterrupted, the mandala of wisdom illusion, great compassion pervading the sky.
English
Thus, practicing is the yoga of compassionate illusion. Combining these two, from the immutable great bliss, without any obstruction, the self-arisen letter AR appears. From this, train the mind in the increase and decrease of letters such as A-phra-mo and KA. All of these also merge into the essence of the mind's self-luminous wisdom, and practicing in the mandala of the letter HUM, is the practice of subtle letters. That same, clear on the five-pointed vajra, completely transformed, from the deity mandala of indivisible appearance and emptiness, and the deities with complete limbs, practicing is the samadhi of the single mudra. By this, all mandalas are practiced, therefore it is supreme. As it is said: 'All the mandalas of the victors, without exception, will be practiced.' Thus it is declared. However, the deity of union, difficult to realize with a mind attached to distinctions, therefore it is a bindu, free from the meaning of secrecy and the extremes of elaboration. Thus, it becomes the basis for the elaborate mandala, therefore it is the sphere. Among them, the five elements are the nature of wisdom, the five mothers of the families; the five aggregates spoken of with the word "great" are the five Tathagatas of the families. Thus, all collections of thoughts are naturally pure in the mind of enlightenment, therefore the indivisibility of deity and thought is the collection of vajras. Thus, the senses such as the eye, the objects such as forms, the times such as the past, the awarenesses such as eye consciousness, thus the objects of experience gathered by the collection of thoughts, are all completely purified as deities, consorts, wrathful deities, wrathful mothers, etc., therefore it is the mandala of Samantabhadra. Practicing forty branch deities each for the forty-two peaceful deities, are the forty deities of means. Those are also the nature of one's own mind, the great sovereign of various transformations, each practicing a deity with complete limbs, the mind wisdom hero, are the forty deities of wisdom. For the forty deities of means, each has a deity of body, speech, and mind, in the four groups of forty deities, contemplate and practice adorned with the mudras of the five wisdoms, and the five crown deities. Thus, all twenty-four thousand are clear and stable, it is the samadhi that distinguishes appearances, that is, with elaboration. By the union of descending and ascending the bindu of the essence of pure white and red,
English
The union with innate wisdom is Āli. (藏文) This symbolizes the five things being united equally without difference into the object and the subject. By practicing without attachment, the play of blissful wisdom makes the assembly of thoughts self-manifest in the mandala of wisdom. Offering to the deity who is delighted and possesses the nature of self-enjoyment as the deity, offering the Great Perfection of Co-emergence is the accumulation of the assembly. Then, the characteristics of the fruit are: having nine qualities such as non-leakage. Thus, by the power of non-leaking wisdom and special merit, the temporary fruit manifests as the deity body of clear light. From the attainment of either of the two paths of seeing, the union of wisdom and the illusory body is integrated into the vast self-appearance, and finally the foundation of the path is attained. Its meaning is that all objects of practice appear as the self-manifest play of self-born wisdom, and the pure and vast mandala of deities is infinite. The supreme wisdom of indivisible appearance and emptiness is understood in the heart, and it is difficult to realize and beyond the realm of elaboration, so it is the secret bindu, that is, the realm of equality. The union is the essence or the real essence of all Buddhas. At that time, in the realm of the ten directions and four times, the body, speech, qualities, activities, and mind of all the victorious Buddhas who have attained complete enlightenment are realized without exception from one's own awareness, which is what one has. Seeing that face, all the dharmas of samsara and nirvana are the supreme qualities of gaining power in the nature of non-duality. Because it has reached the peak of the learning path, it is the most sacred of the paths. In this way, it is said that the gradual path of liberation is supported by the oral instruction path. Although the former people called this the generation stage, it is said in relation to the sudden liberation path, and it is not the generation stage divided by two stages. If it is true, only by practicing this, it is impossible to combine the accumulation of the gathering wheel, which is the cause of practice, with the uncontaminated path of seeing. Therefore, in the stages of the path, at the time of the single mudra, although there are three kinds of rituals of generation and recitation, etc., it does not become only the generation stage, but the way to practice the clear appearance of the deity led by the completion stage, and the session interval.
Chinese
因此，将生起次第的活动，如念诵等结合起来，是为了学习生起次第和圆满次第的结合。然而，并非完全禁止按照生起次第来学习。因为有些人通过生起次第，获得了各种具有显相的本尊的明相，通过会供的行为，获得了共同的成就和空行成就，并通过真实和化身的方式利益和降伏众生，以此利益众生。并且，凭借此所依，使诸佛菩萨欢喜，从而进入圆满次第，修持双运之身，这是必须认可的。因此，道路的关键在于此。《道次第》中说：“一切支分诸肢节，自性完全清净故，禅定如来五部尊，本来无作完全住。”以及“自性本为大印身，修习显现之本尊。”等等。正如所说，那些看到口诀要点的上师们，虽然说的是生起次第，但在解释其含义时，认为所有这些世俗显现，都自然圆满地成为本尊的坛城。因此，如果这样清晰地观想并习惯，双运的本尊身就会自然显现，因此，除了圆满次第的本尊身之外，别无选择。如何修持的关键在于，已经确定见解的人，放弃身语意的活动，通过大空性的瑜伽，日夜相续地安住于胜义光明无分别的禅定中。当止观双运的光明中，心融入并停止时，内外秘密的热量和耗尽的景象等，会显现无量空色的景象。在此状态中，白天显现和夜晚梦境中的所有景象，都如幻觉般显现，并以对众生无缘大悲自然显现不间断的状态安住，通过修持慈悲幻化的瑜伽，从无分别的显现中，以大悲的牵引和禅定的因缘，能够显现双运的本尊身，即独一印。并且，从那之上更加增长，能够将所有显现都显现为双运的本尊，这就是具有显相的印。从那之上，接近因缘的行为，即具有显相的会供轮。
English
Therefore, combining the activities of the generation stage, such as recitation, is for the purpose of learning the union of the generation and completion stages. However, it is not entirely forbidden to learn according to the generation stage. Because some individuals, through the generation stage, obtain various clear appearances of deities with elaborations, and through the practice of gathering, accomplish common siddhis and sky-faring accomplishments, and benefit and subdue sentient beings through real and emanation forms, thus benefiting sentient beings. And, by pleasing the Buddhas and Bodhisattvas through this basis, they enter the completion stage and practice the union body, which must be acknowledged. Therefore, the key to the path lies in this. The Lamrim states: "All limbs and branches, are completely pure in nature, the samadhi, the five Tathagatas, are naturally uncreated and completely abiding." And, "One's own body is primordially the great mudra, the deity that is manifested through meditation." As it is said, although the supreme masters who saw the key points of the instructions speak of the generation stage, when explaining its meaning, they consider that all these conventional appearances are naturally and completely established as the mandala of the deity. Therefore, if one clearly visualizes and becomes accustomed to this, the deity body of union will naturally arise, so there is no choice other than the deity body of the completion stage. The key to how to meditate is that a person who has settled the view abandons the activities of body, speech, and mind, and continuously day and night abides in the samadhi of ultimate luminosity and non-discrimination through the yoga of great emptiness. When the mind dissolves and ceases in the luminosity of the union of calm and insight, limitless appearances of emptiness and form will arise, such as inner and outer secret heat and the appearance of exhaustion. In this state, all appearances of daytime and nighttime dreams appear like illusions, and one abides in a state of uninterrupted natural manifestation of impartial great compassion for beings. By practicing the yoga of compassionate illusion, from the undifferentiated appearances, through the pull of great compassion and the cause of samadhi, one is able to manifest the deity body of union, which is the single mudra. And, from that, it greatly increases, and one is able to manifest all appearances as the deity of union, which is the mudra with elaborations. From that, the actions of the near cause, which is the gathering wheel with elaborations.