Chinese
由于不违背使坛城显现的誓言，所以不可能不成就果位的成就。因为从成就之因——见解和助缘——禅定的集合的巨大力量中，显现果位是法性。无缘等文字的作用被总结。这样总结后，以“阿霍”表示惊叹和欢喜。第二，按照内道的方法来说，首先是学习上门。取下面的词，以“因轮”来说，产生菩提心的因轮四种是：脐轮，六十四脉瓣的中央，有短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的明点。心轮，八脉瓣的中央，有字母వం（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：వం）的形状。喉轮，十六脉瓣的中央，有明点ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं）的形状。大乐轮，三十二脉瓣的中央，有明点ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ）的形状。助缘轮有两种：生殖轮的火轮有རཾ་（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：རཾ），肛门轮或粪门轮的风轮有ཡཾ་（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：ཡཾ）。当瑜伽士修习时，下气运动，点燃短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的火焰，火星进入中脉，融化脐轮明点的念头之冰。然后，融化心轮、喉轮和顶轮的明点的念头之冰，明点的光芒从顶轮发出，向十方诸佛供养乐空之供，诸佛以不执着的方式进行结合，菩提心收回，击中顶轮的明点。融化成光，遍布全身，如同装满酸奶的皮囊，这是修习上门的方法。然后是学习下门。取上面的词，以“方便”来说，是父。以“智慧”来说，是母。父母二无别地嬉戏，喜悦的云，日月无二的菩提心之集合，是身语意的奇妙手印的果，成熟并成就为四十二位寂静本尊的体性，真是太神奇了。但这些也只是名称的集合，没有成就为体性或相状。四十二位喜乐智慧也是自性俱生智的体性，未造作的实物俱生智的智慧。
English
Since one does not transgress the vows that make the mandala appear, it is impossible not to achieve the actual accomplishment of the fruit. Because it is the nature of things that the fruit is manifestly obtained from the great power of the assembly of the cause of accomplishment—the view—and the condition—meditative concentration. The function of the letters, such as aimlessness, is summarized. Having summarized in this way, one is pleased with wonder, saying "Aho!" Secondly, according to the inner method, first, the upper gate is to be trained. Taking the following words, the four causal wheels that generate bodhicitta by saying "causal wheel" are: The navel, in the center of the sixty-four petals, abides in the shape of a short A (Tibetan: ཨ་ཐུང་, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) bindu. The heart, in the center of the eight petals, abides in the shape of the letter vaṃ (Tibetan: བཾ་, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: वं). The throat, in the center of the sixteen petals, abides in the shape of a bindu aṃ (Tibetan: ཨཾ་, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: अं). The great bliss wheel, in the center of the thirty-two petals, abides in the shape of a bindu haṃ (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: ཧཾ). The two conditional wheels are: In the fire wheel of the sūṃ channel is raṃ (Tibetan: རཾ་, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: रཾ), and in the wind wheel of the frame channel or anal channel is yaṃ (Tibetan: ཡཾ་, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: यཾ). When the yogi meditates, the lower wind moves, igniting the fire of the short A (Tibetan: ཨ་ཐུང་, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), and the spark enters the central channel, melting the ice of conceptualization of the navel bindu. Then, melting the ice of conceptualization of the bindus of the heart, throat, and crown wheels, the rays of light of the bindu emanate from the crown, offering the bliss-emptiness offering to the Buddhas of the ten directions, and the Buddhas engage in union without attachment, and the bodhicitta gathers back, striking the bindu of the crown. Melting into light, it pervades the entire body, becoming like a leather bag filled with yogurt, which is the method of training the upper gate. Then is the training of the lower gate. Taking the above words, "means" refers to the father. "Wisdom" refers to the mother. The cloud of joy, the collection of bodhicitta of the non-dual sun and moon, playing in the non-duality of father and mother, is the fruit of the wondrous mudras of body, speech, and mind, maturing and accomplishing into the nature of the forty-two peaceful deities, which is truly amazing. But these are merely collections of names, not accomplished as entities or characteristics. The forty-two bliss wisdoms are also the nature of the co-emergent wisdom of self-nature, the wisdom of the uncompounded co-emergent object.
Chinese
被称为。第二，正文分为三个部分：以何成就的所依补特伽罗，以通达串习之方便如何成就之方式，以及宣说正文之功德。第一部分是：导师精进供养等一颂。也就是说，以不颠倒的方式宣说经、律、论之义的金刚阿阇黎，具有佛陀意之自性，具足八功德。如《道次第》所说：导师宝藏具足，如河流圆满，具足执事，精通经和事业，具有口诀温暖和八者。像这样，以三门恭敬，以三悦意的供养而精进，获得利益深厚的三个灌顶，从而成熟相续。通过听闻、思维、三门来完全调伏相续，从而通达殊胜真谛无别的实相，以及明晰通达之义的三个等持，以及无上不舍弃等五根本，以及不舍弃不抛弃的十支分，从而使誓言清净。根本咒不错误的因，生起次第缘起咒，念诵事业咒三种，以及誓言事业大印四印的印契没有失坏而善为了知。饮食、装饰和穿着、歌词声音、舞蹈聚会、阿 আলী嘎阿里，即修法物质的五种资具而宣说。《道次第》中说：誓言见解等持和，菩提心和慈悲，圆满五种殊胜资具。心想这就是道的五种资具。像这样，以具足五法的方式来修持，则能成就所修之下的共同和殊胜二者。如果不具足这些法，即使修持也没有意义，而且修持者自己也会毁灭，这样连带说明了利弊。这也是集资粮的修持，与《道次第》第七品无间道资粮的修持相结合。第二，关于这一点，那些支分上师们，有像箭一样从顶端开始讲述的，有像矛一样从腰部开始讲述的，有像剑一样从剑柄开始讲述的三种讲述方式。第一种是：在名称的场合，将一切法归纳为基地、道路、果实三者来讲解。
English
It is called. Second, the main text is divided into three parts: the individual who is the basis of what is accomplished, how it is accomplished through the method of realization and habituation, and the merits of teaching the text. The first part is: the teacher's diligence in offering, etc., is one verse. That is to say, the Vajra Acharya who teaches the meaning of the scriptures, tantras, and oral instructions in an undistorted way, has the nature of the Buddha's intention and is endowed with eight qualities. As stated in the Lamrim: The teacher is full of treasures, like a complete river, full of stewards, skilled in tantras and actions, holding the warmth and eight of oral instructions. Like that, with the three doors, diligently offering the three pleasing offerings, obtaining the three empowerments of profound benefit, thereby maturing the continuum. Through hearing, thinking, and the three doors, completely subduing the continuum, thereby realizing the reality of the inseparable ultimate truth, and clarifying the three samadhis of the meaning of realization, and the five roots such as the unsurpassed non-abandonment, and the ten branches of non-abandonment and non-rejection, thereby purifying the vows. The cause of the root mantra not being mistaken, the arising stage of the causal mantra, the recitation action mantra, and the seals of the four great seals of the vow action Dharma are well known without being broken. Food and drink, ornaments and clothing, song lyrics and sounds, dance gatherings, Ali Kali, that is, the five requisites of the practice materials are declared. In the Lamrim, it says: Vows, views, samadhi, Bodhicitta and compassion, complete the five excellent requisites. It is thought that these are the five requisites of the path. In this way, if one practices with the five Dharmas, both the common and supreme accomplishments below the practice will be achieved. If one does not have these Dharmas, even if one practices, it is meaningless, and the practitioner himself will be destroyed. This also explains the advantages and disadvantages. This is also the practice of accumulating resources, which is combined with the practice of the uninterrupted path of accumulating resources in the seventh chapter of the Lamrim. Second, regarding this, those branch lamas have three ways of teaching: like an arrow, starting from the top; like a spear, starting from the waist; and like a sword, starting from the hilt. The first is: in the case of the name, all Dharmas are summarized into the three: base, path, and fruit, to explain.
Chinese
总之，这一章将一切法归纳为三种自性来讲解。第三，最后一章将一切法归纳为四种显现来讲解。这里是将一切法归纳为三种自性来讲解，如果结合续部正文来讲解，那么在幻化道次第中，三种自性也分为九个章节来讲解。也就是，首先是所证悟的智慧自性本住地的章节；第二是见自性本住地的见的章节；第三到第六的四个章节，分别是大空性、慈悲幻化、一法印和有戏论法印，是资粮道的四种瑜伽；第七是加行道积聚；第八是将道转化为果的四种持明；第九是显现如实之基，究竟的果。也就是：自性智慧自安住，见彼入彼瑜伽四，无间成就极成熟，自在手印任运道，显现次第当宣说。这样理解了意义之后，为了阐述其意义，有三点：知因之自性为见，入缘之自性为三摩地，显现为果之自性。第一点分为两部分：证悟之方便的教诲，以及所证悟之见的体性的阐述。第一点是：以“谁以无相”等一个偈颂来说明。意思是，如果有人取因的智慧能力低下，并且没有得到共同生起之因上师的口诀，因此不了解心性无相之义，那么他就不了解法界清净、真俗二谛无别的甚深实相。因此，外道常执着于常一自在，声闻乘人执着于实有微尘识，缘觉乘人执着于实有识，唯识宗人执着于自知自明。这些都是执着于实有的宗派。还有，外道断见者认为没有前后世的识等等。中观宗人认为智慧断灭是离边的空性等等，这些执着于无有实有者，都不能领悟到在任何事物中都不成立、在任何事物中都不停止的心性离边的状态，因此不能领悟到一切法的自性是无相、离思离言的。
English
In short, this chapter explains all dharmas by summarizing them into three characteristics. Third, the last chapter explains all dharmas by summarizing them into four appearances. Here, the explanation is based on summarizing all dharmas into three characteristics. If explained in conjunction with the actual tantra text, the three characteristics in the Magical Illusion Path are also divided into nine chapters. That is, first, the chapter on the wisdom of what is to be realized, the self-abiding ground; second, the chapter on seeing the self-abiding ground; the four chapters from the third to the sixth are: Great Emptiness, Compassionate Illusion, One Mudra, and With Elaborations Mudra, which are the four yogas of the path of accumulation; the seventh is the practice of accumulation on the path of joining; the eighth is the four Vidyadharas, the result of transforming the path; the ninth is the manifestation of the ultimate result, revealing the basis as it is. That is: Self-nature wisdom self-abiding, Seeing it, entering it, yoga four, Uninterrupted accomplishment, extremely ripened, Empowering hand seal spontaneous path, Manifested sequence should be spoken. Having understood the meaning in this way, there are three points to explain its meaning: the characteristic of knowing the cause is view, the characteristic of entering the condition is samadhi, and the characteristic of manifesting as the result. The first point is divided into two parts: the instruction on the means of realization, and the explanation of the nature of the view to be realized. The first point is: "Whoever with no object," etc., is explained in one verse. It means that if someone's capacity for wisdom, which is the proximate cause, is low, and they have not received the oral instructions of the guru, which is the co-emergent cause, and therefore do not understand the meaning of the mind's nature being without an object, then they do not understand the profound reality of the Dharmadhatu being pure and the two truths being inseparable. Therefore, the Tirthikas constantly cling to permanence, oneness, and independence; the Shravakas cling to the truly existent atomistic consciousness; the Pratyekabuddhas cling to the truly existent consciousness; and the Cittamatrins cling to self-awareness and self-illumination. These are all schools that cling to substantial existence. Also, the Tirthika annihilationists speak of consciousness without past or future, etc. The Madhyamikas think that the cessation of wisdom is emptiness free from extremes, etc. All those who cling to non-existence cannot comprehend the state of the mind's nature free from extremes, which is not established in anything and does not stop in anything, and therefore cannot comprehend that the nature of all dharmas is without an object, beyond thought and expression.