Chinese
要了解那个意义，请务必牢记这个建议。这应该与道次第的自性见章节结合起来。第二部分是，无基础等七个偈颂：没有所依赖的基础和产生的根源的心性，自生智慧，其自性在任何地方都没有成立。从性别的角度来看，既不是男性，也不是女性，也不是双性人。除此之外，不像蛋一样没有特征。从种姓的角度来看，既不是婆罗门等四种姓，也不是六道众生等各种种姓的血统。从形状的角度来看，它不是由白色、红色等五种颜色和二十五种颜色等组成的。形状上，它不是圆形的。它不是作为所依赖的处所和能依赖的物质等有形和无形的法而成立的。简而言之，因为它不会变成任何东西，所以任何极端都没有成立，这就是法性，如是性的清净界，觉性和自生智慧。它不超出显现那个基础的方法手印道。由于证悟与未证悟显现为轮回与涅槃，所以它是万物的根源或原因。为什么呢？因为除了心的法性之外，没有任何其他的法。如果将这些与口诀道次第结合起来，那么它就与基础智慧自性章节结合起来。那么，如果说为了见解的意义，在第三章中确定了二谛，在第四章中确定了四谛，在本章中确定了三谛，这些是重复的吗？不是重复的。第三章是通过了解原因来确定所知，而第五章是需要修持的。第四章是为了证悟无二的真谛，文字的三身，因此是确定结果。第二，进入条件的特征，禅定有六个方面：为什么修禅的必要性？如何修禅的方法？那个本身在一切中自显现。从那之中修持坛城的轮。通过那个本身本来清净，用例子展示了远离取舍。通过学习那个不混杂，与结果联系起来。第一，事物等两个偈颂：像这样，显现为各种事物的法，在显现的时候，要了悟到没有丝毫成立为实物的。
English
To understand that meaning, please be sure to remember this advice. This should be combined with the chapter on seeing the self-nature of the Stages of the Path. The second part is, without foundation, etc., seven verses: The mind-essence, self-arisen wisdom, which has no basis of reliance and no root of generation, its essence is not established anywhere. From the perspective of gender, it is neither male, nor female, nor hermaphrodite. Other than that, it is not without characteristics like an egg. From the perspective of caste, it is neither the four castes such as Brahmins, nor the lineage of the various castes such as the six realms of beings. From the perspective of form, it is not composed of five colors such as white and red, and twenty-five colors, etc. In terms of shape, it is not established as a round shape. It is not established as tangible and intangible dharmas such as the place of reliance and the substance of reliance. In short, because it does not become anything, no extreme is established, which is the Dharma-nature, the pure realm of Suchness, awareness and self-arisen wisdom. It is the method mudra path that does not go beyond manifesting that basis. Because enlightenment and non-enlightenment appear as samsara and nirvana, it is the root or cause of all things. Why? Because there is no other dharma other than the Dharma-nature of the mind. If these are combined with the oral instruction Stages of the Path, then it is combined with the chapter on the self-nature of basic wisdom. Then, if it is said that for the meaning of the view, the two truths are determined in the third chapter, the four truths are determined in the fourth chapter, and the three truths are determined in this chapter, are these repetitions? It is not a repetition. The third chapter is to determine the knowable by knowing the cause, and the fifth chapter is what needs to be practiced. The fourth chapter is for the realization of the non-dual truth, the three bodies of letters, therefore it is the determination of the result. Second, the characteristics of entering conditions, meditation has six aspects: Why is there a need to meditate? How to meditate? That itself appears in everything. From that, meditate on the wheel of the mandala. Through that itself being primordially pure, the example shows being free from acceptance and rejection. By learning that which is not mixed, it is connected to the result. First, things, etc., two verses: Like this, the dharmas that appear as various things, at the time of appearance, one must realize that not even a particle is established as a real thing.
Chinese
获得自在的方法是禅定。二是，就像驯象师用铁钩等驯服方法驯服大象一样，哪个修行者没有驯服的、像醉酒的大象一样被各种错乱念头所迷惑而无法控制的内心，通过口诀的力量或智慧的力量，以任何一种方式，在之前的见解之后，不执着于任何事物，平等安住，从而驯服它，显现如所有和尽所有智，并像基础一样进入空性之中，这就是驯服。因此，这两个目的和修行方法就是如是性的禅定，与道次第的第三品大空性瑜伽相结合。三是，无根的短句一节：没有所依赖的基础和生长的根源的空性之界，自性本智，这是自性见或禅定的手印，殊胜的果位手印，在确信涅槃和轮回的一切法都是它的根本之后，对于因未证悟自处本智而流浪于如幻轮回的众生，修持无缘大悲，这就是普现禅定，如幻悲心瑜伽，与道次第第四品相结合。如此，在轮回与涅槃无二的心性中，一切皆是自显现，因此在此观修字母阿的自性。从那个字母中，修习阿字和卡等字母的生起和融入，就像如意宝珠的雨能随意降下，需要由珍宝之精华构成的云一样，为了生起一切坛城轮，必须修习字母，这是修习微细因位禅定字母。四是，方便等五句：自明觉显现为字母是根本方便，在那上面显现宫殿和座垫是方便所生之基础方便。在那些上面布置本尊坛城并进行观修是超越思维的方便，即不可思议的方便。这三种方便
English
The method of gaining freedom is meditation. Secondly, just as a skilled elephant trainer tames an elephant with taming methods such as iron hooks, whichever practitioner has not tamed the mind, which is like a drunken elephant, intoxicated by various confused thoughts and uncontrollable, tames it by placing it equally, without fixating on anything after the previous view, through the power of instructions or the power of wisdom, through either of the two methods, thereby manifesting the wisdom that knows the suchness and the extent of things, and entering into emptiness as the basis, this is taming. Thus, these two purposes and methods of meditation are the meditation of suchness, combined with the third chapter of the Stages of the Path, the yoga of great emptiness. Thirdly, one section of rootless verses: the realm of emptiness without a basis to rely on and a root to grow from, the self-existing wisdom of the nature of mind, this is the view of self-nature or the seal of meditation, the supreme seal of the result, after gaining certainty that all phenomena of nirvana and samsara are its root, for sentient beings wandering in the illusory samsara due to not realizing the self-abiding wisdom, cultivating great compassion without object, this is the ever-appearing meditation, the yoga of illusory compassion, combined with the fourth chapter of the Stages of the Path. Thus, in the nature of mind that is non-dual with samsara and nirvana, everything is self-appearing, therefore here meditate on the nature of the letter A. From that letter, train the mind in the arising and dissolving of the letter A and the letter Ka, etc., just as the rain of a wish-fulfilling jewel needs clouds made of the essence of precious substances to fall as desired, so in order to generate all mandalas and wheels, one must train the mind in letters, this is called training in the subtle causal meditation of letters. Fourthly, five lines beginning with "method": self-awareness appearing as letters is the root method, the appearance of a palace and seat on that is the foundational method arising from method. Arranging the mandala of deities on those and meditating is the method beyond thought, that is, the inconceivable method. These three methods
Chinese
清净是学习粗略的本尊身，先前所说的学习微细的字，以及这个将要讲解的与那个混合学习，这三者是手印一体的瑜伽，与道次第第五品结合。这样，这三种方法在自性智慧中是一体的，因为不是他体的缘故，对于小根器逐渐显现的现象，以主要的形象为首的他体的眷属等，内依的本尊坛城，以及内的外境所依的坛城，即是分别显现的禅定坛城，寂静和忿怒二者都有十万个，从十四百五十到桑耶寺任运成就的坛城等，所有以手印开展的那些，也都是自性智慧的游舞而显现，因此没有堕入轮回和资粮道悬崖的怖畏，因为没有被完全清净的普贤手印之最胜所摄持的任何事物。第五，彼即智慧等一颂，刚刚所说的三种方法，彼即是自性智慧中自显现的缘故，因此字母 吽 （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）， 穆 （藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）等是眼睛， 班杂 扎热 （藏文：བཛྲ་དྷྲིཀ，梵文天城体：वज्र धृक，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚持）等是生起的词，身色手印等的部分完全圆满的身像观修等，心中如何希望那样，对于禅定随心所欲的功德的比喻是，如同黑暗中点燃灯火而出现光明那样，不舍弃四十二种分别念而依赖，解脱为本尊的显现，如同瞬间将铁变成黄金，如同点金术那样，不舍弃五大而解脱为五部母的自性，所依宫殿的显现，如同炼丹术将毒药的自性转变一样，八识聚或者五毒解脱为五智，也就是仅仅是解脱，不净的法不存在显现，因此不必将清净的体性重新转变。第六，咒语等两句，在手印一体开展的时候，因为具备咒语的五支，所以本尊身大手印的禅定清晰，不被外境所夺，获得极稳固的智慧，如果这样，从下面出现的成就，本体无成，却显现在修行者的面前，因此非常稀有。
English
Purification is learning the coarse deity body. The previously mentioned learning of the subtle syllables, and the learning of mixing with what will be explained, these three are the yoga of one mudra, combined with the fifth chapter of the Stages of the Path. Thus, these three methods are one in the wisdom of self-awareness, and because they are not different, for the gradual appearance of small capacities, with the main form as the leader, the retinue of otherness, etc., the inner-dependent deity mandala, and the inner outer-dependent mandala, which is the samadhi mandala that distinguishes appearances, both peaceful and wrathful, have a hundred thousand, from one thousand four hundred and fifty to the spontaneously accomplished mandala of Samye, etc. All those elaborated with mudras also arise as the play of self-aware wisdom, so there is no fear of falling into the abyss of samsara and the path of accumulation, because there is nothing that is not covered by the supreme all-good mudra of complete purification. Fifth, "That very wisdom," etc., is one verse. The three methods just mentioned, because they are self-manifesting from the wisdom of self-awareness, therefore the letters Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), Muṃ (Tibetan: མཱུྃ, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Literal Chinese meaning: Muṃ), etc., are the eyes, Vajra Dhṛk (Tibetan: བཛྲ་དྷྲིཀ, Sanskrit Devanagari: वज्र धृक, Sanskrit Romanization: vajra dhṛk, Literal Chinese meaning: Vajra Holder), etc., are the words of generation, the body color, hand implements, etc., are the parts of the complete form, the visualization, etc., as desired in the mind, the example of the qualities of being able to do whatever one wants in samadhi is like the appearance of light when a lamp is lit in the darkness, without abandoning the forty-two conceptual thoughts, relying on them, liberating into the appearance of the deity, and like turning iron into gold in an instant, like the alchemical calculation, without abandoning the five elements, liberating into the nature of the five mothers, the appearance of the dependent palace, like the way of transforming the nature of poison with the calculation of elixirs, the eight consciousness aggregates or the five poisons are liberated into the five wisdoms, that is, only liberation, the impure dharmas are non-existent appearances, so there is no need to newly transform into the nature of purity. Sixth, "Mantra," etc., are two lines. At the time of the elaboration of one mudra, because it possesses the five branches of mantra, the deity body, the clear samadhi of the great mudra, is not stolen by external conditions, and if one obtains extremely stable wisdom, then the accomplishments that appear from below, the essence is unestablished, but appear in front of the practitioner, so it is very wonderful.
Chinese
据说这样可以获得悉地。第三，显现果的特征有二：共同悉地和殊胜悉地。第一种又分为两种：如解脱道般宣说和如方便道般宣说。第一种有三种：产生功德的六种悉地，五大的五种悉地，以及八种小事业。第一种是“甘露”等一颂，如果按照续部注释和修法来解释，那么通过手印一境性的禅定获得稳固的瑜伽士，依靠字体的增减来进行修持。对于需要转化的有毒食物，书写字母“阿”（藏文，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：阿），通过消化吸收的作用，将其转化为殊胜的甘露。仅仅食用就能成就所愿。它的功德是什么呢？平息疾病等剩余的五种功德全部都能成就。如果分别修持这五种功德，那么通过字体的增减，就能如所期望的那样显现。在病人的身体上书写字母，通过增减，可以消除风、胆、涎等四百零四种疾病，使其变得安乐。或者观想“幢”（藏文，梵文天城体：त्रாம்，梵文罗马转写：trāṃ，汉语字面意思：幢）字为珍宝之藏，或者通过字体的增减和供养，就能随意获得受用。通过三界种子的增减，可以清净堕入恶趣的业障。在任何显现的事物中，也能将不相符的显现转化为其他事物，例如将旱地变为水，将煤炭变为树木，将沙子变为黄金等，都能成就。如果按照续部内部或者自性对自性的解释，那么需要结合广大的解释续部。前两句是指第四十章修持殊胜甘露和第七十章修持共同甘露僵尸所讲述的内容。获得受用是指第四十一章修持大臣多财等所讲述的内容。清净三恶趣是指第四十一章金刚部修法中，从阿字修心到吽字，从而清净自身等所讲述的内容。将任何事物转化为其他事物是指第三十八章中的快速行走和隐身，第四十四章中的寿命，第四十五章中的智慧等修持方法。此外，在金刚布置一切集合续部中，还有幻术，芥子王，金刚灰烬和化现多身。