Chinese
据说，虽然超越了有无二者的名言概念，但在显现方式上，却产生了有无二者的名言概念。如果将这个“基”进行分类，有三种次第，即“本体之基和假立之基”。所谓“安住之本体自性之基，是净化垢染之基，犹如珍宝”等，是说本体之基，例如莲花中的珍宝一般。如龙树菩萨所说：地中之水，无垢而安住，烦恼之中，智慧亦如是，无垢而安住。如是。如珍宝之莲花，是假立之基，所有轮回的现象，都是需要净化的垢染，犹如莲花。这是因为在无二之中执着为二，产生了颠倒的邪见和错觉。经中说：谁以颠倒而错觉，见无为有，这些孩童，行于无有之法。以及《文殊口授》中说：轮回之法如花绳，应视其本性为空无。如是。之所以称其为假立之基，是因为执着显现本身就是成就轮回的因，而且轮回者的心识的行境，直至未穷尽之前，都只是持续不断而已，所以这样解释。所谓“不是成为果的近取因的因缘”，是因为它不会成为果的近取因，因为获得果的时候，它已经耗尽，并且自行消散，自行寂灭，而且它是虚假的、暂时的现象。虽然以理智分析的空性“无遮”并非具有因缘的自性，但即使不是自性，也承认它是假立的，因为仅仅是针对它而产生功过而已。所谓的空性“无遮”是什么呢？柱子空于柱子的自性，瓶子空于瓶子的自性，也就是说，一切法都空于各自的自性，因为所破的法具有空性，所以最终只是归于无生而已。以上讲述了“基”的含义。第二，道的相续，通过“因的相续，是使远离暂时的垢染”等来阐述。其含义是，如三次第所说：本体以三种智慧，显示五种心的生起。如是说，通过五种心的方式，道的本体得以生起。而心的生起方式是，从“基”的地上生起心。
English
It is said that although it transcends the terms of existence and non-existence, the terms of existence and non-existence arise in the way things appear. If this "basis" is divided, there are three stages: the basis of essence and the basis of imputation. The so-called "basis of the nature of abiding essence is the basis for purifying defilements, like a precious jewel," refers to the basis of essence. For example, it is like a jewel in the middle of mud. As Nagarjuna said: Water dwelling in the earth, dwells purely without defilement. Likewise, wisdom dwells without defilement in the midst of afflictions. So it is. The jewel in the mud is like the basis of imputation. All phenomena of illusory samsara are like the defilements to be purified, like mud. This is because grasping at duality in non-duality gives rise to inverted wrong views and delusions. As the sutra says: Those who wrongly perceive non-existence as existence, these children engage in the dharma of non-existence. And as it says in "Manjushri's Oral Instructions": The phenomena of samsara are like a variegated rope, one should regard their nature as empty. So it is. The reason why it is called the basis of imputation is that clinging to appearances is the cause of accomplishing samsara, and the activity of the consciousness of sentient beings in samsara continues only until it is exhausted, so it is explained in this way. The so-called "not being the cause that becomes the proximate cause of the result" is because it does not become the proximate cause of the result, because when the result is obtained, it is exhausted, and it dissolves and becomes pacified by itself, and it is an artificial, temporary phenomenon. Although the emptiness of "non-affirming negation" that is analyzed by reason is not of the nature of cause and condition, even if it is not of the nature, it is admitted that it is merely imputed, because it is only in relation to it that merits and demerits arise. What is the emptiness of "non-affirming negation"? The pillar is empty of the nature of the pillar, the pot is empty of the nature of the pot, that is to say, all dharmas are empty of their own nature, because the object to be negated has emptiness, so in the end it is only reduced to non-arising. The above explains the meaning of "basis." Secondly, the continuum of the path is explained by "the continuum of the cause is what makes one free from temporary defilements," and so on. Its meaning is, as the three stages say: The essence, with three kinds of wisdom, shows the arising of the five minds. As it is said, the essence of the path arises through the way of the five minds. And the way the mind arises is, the mind arises from the ground of the "basis."
Chinese
所谓“生起”，是指未进入任何乘的阶段而生起；所谓“从道位生起心”，是指进入声闻、独觉等乘后，半途而废，舍弃该道而进入此乘；所谓“从果位生起心”，是指修习到下乘的果位，然后进入此密咒道。如此宣说。关于生起心的方式：见到下乘的过患，见到上乘的功德，以想要进入的最初的心开始生起的方式，是动摇菩提心；希望获得该乘的功德，是希愿菩提心；不只是希愿，而是进入其中，是进入菩提心；安住于其中，是安住菩提心；获得其果，是究竟菩提心。也就是说，以智慧自性三种方式，共同的心有五种，是下乘者们的心；殊胜的心有五种，是进入此无上乘的心。而且，通过“生起或已生起”来说明，有一种是同时生起的，即“生起或已生起”。那是什么呢？如《三戒分别》中所说：“证悟解脱同时如因陀罗菩提。”就像这样。生起是逐渐生起的。定义很容易理解。分类有两种。其中，“无上瑜伽特别之道是近道或方便续”是指：所谓特别之道，是指在如大乘中观等宗派中，虽说真二双运，但未体验到真正的双运之义，因为没有大乐方便的差别。所谓近道，是指进入此道，不需要展示其他乘，仅以此就能与果结合。所谓方便续，是指在其他乘中，将三种毒视为应舍弃之物，而在此，以无相见解钉住，将贪欲视为乐空，嗔恨视为明空，愚痴视为觉性之空性，通过依赖三种毒转为道用的方便，从而在一生中获得成佛的果位，这是一种奇妙的方便。如萨迦班智达在《三戒分别》中说：“密咒所种之种子，一日即可成熟谷物。若知金刚乘之方便，此生即可成就佛。”
English
The so-called "arising" refers to arising from a state where one has not entered any vehicle. The so-called "arising of mind from the path" refers to entering vehicles such as the Hearer and Solitary Realizer, abandoning that path midway, and entering this vehicle. The so-called "arising of mind from the fruition" refers to training up to the fruition of the lower vehicle and then entering this mantra path. This is how it is said. Regarding how the mind arises: seeing the faults of the lower vehicle and seeing the virtues of the higher vehicle, the first mind of wanting to enter arises, which is the fluctuating Bodhicitta. Wishing to attain the virtues of that vehicle is the aspirational Bodhicitta. Not just wishing, but entering into it, is the entering Bodhicitta. Abiding in it is the abiding Bodhicitta. Attaining its fruit is the ultimate Bodhicitta. That is, with the essence of the three aspects of wisdom, there are five common minds, which are the minds of those in the lower vehicles. There are five supreme minds, which are the minds that enter this unsurpassed vehicle. Moreover, it is explained through "arising or having arisen" that there is a simultaneous arising, which is "arising or having arisen." What is that? As stated in the "Differentiation of the Three Vows": "Realization and liberation are simultaneous, like Indrabhuti." Like that. Arising is gradual arising. The definition is easy to understand. There are two divisions. Among them, "This unique path of Anuttarayoga is a near path or a method tantra" means: The so-called unique path refers to the fact that although the union of the two truths is mentioned in schools such as the Great Vehicle Madhyamaka, the meaning of the real union is not experienced, because there is no distinction of great bliss and method. The so-called near path means that if one enters this path, there is no need to teach other vehicles, and one can be connected to the result by this alone. The so-called method tantra means that in other vehicles, the three poisons are regarded as things to be abandoned, but here, after nailing them down with the view of non-objectification, craving is seen as bliss-emptiness, hatred as clarity-emptiness, and delusion as the emptiness of awareness. By relying on the method of transforming the three poisons into the path, one attains the state of Buddhahood in one lifetime, which is a wonderful method. As Sakya Pandita said in the "Differentiation of the Three Vows": "The seed sown by mantra, ripens the crop in one day. If one knows the method of the Vajra Vehicle, one will achieve Buddhahood in this very life."
Chinese
此外，所谓的四种出离道是：天人的道 निश्चित地从恶趣中出离，声闻缘觉的道 निश्चित地从轮回中出离，菩萨的道 निश्चित地从二边中出离。外续三部的道，在此处被称为远道，一般来说，密咒道是近道，但它们必须进入无上瑜伽的道，因此相对于此道来说，被称为远道。也就是说，基和果二者以及证悟的所作所为具有关联性，等等，其含义是，道续与了知基相关联，与获得果相关联，即与二者之间的所作所为相关联。特殊之道分为方便和解脱两种。如云：解脱道显示为方便。所谓的方便道是：奇哉恶趣解脱之方便。意思是说，即使运用束缚之业，也能获得解脱之果，真是奇妙。这是主要通过方便的特点，以苦行之行为，迅速成就果位。所谓主要通过方便的特点，解脱道也具备方便和智慧二者，但此处为了主要显示方便，所以说主要通过方便的特点。对此，称为苦行之行为。即不舍弃三毒，而行践踏之行为的苦行。例如，经中说：若水入耳中，当以水而遣除。如是说，如同再次注入水而取出，就能出来一样，以具备观察三毒的苦行之胆识来行持，不但不会束缚，反而迅速显示解脱之果。例如，如同水银的调合，瞬间将铁变成金一样。也就是说，水银是水银的调合。以损益二者的例子来比喻。如果精通水银调合之人，通过五个阶段，能将铁变成金。如是说：烟和淅沥声，以及蛙之悬挂状，颤抖和不颤抖，是水银的五个阶段。如是说。如果不了解其调合之人来做，则会变成银
English
Furthermore, the so-called four paths of definite emergence are: the path of gods and humans definitely emerges from the lower realms; the path of hearers and self-realizers definitely emerges from samsara; and the path of bodhisattvas definitely emerges from the two extremes. The paths of the three outer tantras are said to be long paths in this context. Generally, the mantra path is a short path, but since they must enter the path of the Unexcelled Yoga, it is called a long path in relation to this path. That is, the meaning of "the basis and result are both related to the activities of knowing and attaining" and so on is that the path continuum is related downwards to knowing the basis, and related upwards to attaining the result, that is, it exists in a relationship of activity between the two. Special paths are divided into two: means and liberation. As it is said: "The path of liberation is shown as means." The so-called path of means is: "Wonderful is the means of liberation from the lower realms!" This means that it is wonderful to obtain the fruit of liberation even by engaging in binding actions. This is mainly through the special characteristics of means, achieving the result quickly through the conduct of ascetic practices. The so-called special characteristic of means is that even though the path of liberation also possesses both means and wisdom, here, in order to mainly show means, it is said to be the special characteristic of means. This is called the conduct of asceticism. That is, the asceticism of practicing the conduct of trampling without abandoning the three poisons. For example, as it is said in the tantra: "If water enters the ear, it should be removed with water itself." Just as adding more water and then taking it out will cause it to come out, so too, if one practices with the courage of observing the three poisons, not only will one not be bound, but one will quickly show the fruit of liberation. For example, just as the combination of *makika* transforms iron into gold in an instant. That is to say, *makika* is the combination of mercury. It is illustrated by the example of both profit and loss. If someone who knows the combination of mercury well can transform iron into gold through five stages. As it is said: "Smoke and crackling sounds, and the frog's hanging posture, trembling and not trembling, are the five stages of mercury." So it is said. If someone who does not know its combination does it, it will turn into silver.
Chinese
就像水的敌人是火，不仅不能把铁变成金子，而且还会浪费水银这种重要的元素一样。不具备方法的人如果使用结合解脱之法，不仅不能获得解脱的果实，而且有堕入恶道的巨大危险。正如经中所说：嗔恨生于地狱，贪着转生饿鬼道，愚痴多半堕落为畜生。方法可以分为两种：窍诀的上门和下门。所谓上门，就是依靠六个脉轮，通过燃烧和滴漏的结合等方法。如《海》中所说：三二脉轮，三命根，火风运行，天空之水，挤奶于上而闻名。这里说明了，三二脉轮是指三个一组的两个，也就是六个。三命根是指三根，也就是罗罗、坚达里、邬摩三根，就像身体中央竖立的命根一样，依靠这些的脉轮是：顶轮大乐轮，有三十二个脉瓣；喉轮受用轮，有十六个脉瓣；心轮法轮，有八个脉瓣；脐轮化身轮，有六十四个脉瓣。在脐轮下面，有生乐火轮，是三角形的，以（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字为标志。在它下面，有生乐风轮，是弓形的，以（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字为标志。这六个存在。火风运行，天空之水。像这样修习上门之道，压制上行之气，通过罗罗和坚达里二脉到达脐下，由于收缩下行之气，与三岔路口之气一起，风轮转动，火轮燃烧，火风二者通过中脉，顶轮的（藏文：ཧྃ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字被称为天空之水。以从水中挤奶为象征，从（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字中滴落菩提心，如同水银的滴落，充满顶轮，生起喜乐的智慧。同样，在喉咙、心脏和脐部这四个脉轮中生起安乐的智慧，学习这种方法就是上门之道。其中有共同的和特殊的两种，特殊的是第十三章直接揭示的字面意义。第二种方法是下门，下门是依靠空行母和密处等。