English
To attain autonomy, one must cultivate calm abiding meditation. Secondly, there are five contaminated paths for purifying death, intermediate state, and rebirth: the yoga of great emptiness, compassionate illusion, one seal, adorned seal, and the yoga of gathering assembly. Regarding this, there are two types of cultivation: cultivation with faith and cultivation with definitive completion. If one cultivates like the latter, the former gradually becomes familiar, entering the latter, and eventually cultivating in a progressive manner. In any case, the first is: "Who has tamed the mind like a drunken elephant by placing it in equanimity?" As shown in the *Bodhicharyavatara*, one should tame the mind like taming an elephant. Just as a mad elephant is tamed with a crowd and ornaments, during the time of hearing and thinking, one places the seen meaning on the general characteristic through reasoning and so on, and through the direct instruction of the oral tradition, one places everything on the general characteristic. Through either of these two methods, one places the nature of reality in suchness, which is called non-conceptual wisdom. Secondly, the yoga of compassionate illusion is: "The rootless nature of mind is the root of all phenomena." Therefore, from the nature of great emptiness, all arising thoughts should be trained as unreal like illusions. That is, all phenomena of samsara are illusory thoughts, illusory dependent origination, illusory awareness, and all phenomena of nirvana are illusory means, illusory mudra, and illusory wisdom, knowing them to be of six natures. After knowing this, one cultivates illusion-like compassion that pervades the sky for illusion-like beings who have not realized this. Furthermore, by translating the meaning of the word "མ་ན་", it also refers to the inseparability of emptiness and compassion, that is, the meaning of the mantra of great awareness and so on. Thirdly, the yoga of one seal is: "The nature of mind is the nature of letters, letters are like wish-fulfilling jewel clouds, one should cultivate the supreme letter, from means arises means, means are inconceivable." The meaning of what was said is that the nature of emptiness, compassion, appearance, emptiness, and truth, which are inseparable as mentioned above, is visualized as the white letter A of the nature of mind, which is the subtle letter, and visualizing it as a mudra, the coarse is training in the deity's body.
Chinese
也就是说，这两者被称为幻化或根本方便。这是因的等持，也就是在其他地方所说的根本种子字吽等。第四，有相瑜伽是：如经中所说：“从非他异中生出他异，内外以及内之外，有不可思议的坛城。”因此，从根本方便或因产生的，是四大次第累积的所依宫殿及座垫；不可思议的方便，则是所依的坛城一切本尊。这两者也如太阳和光芒一般，并非与觉性智慧相异的事物，然而观想内之本尊与外之宫殿显现为他异的不可思议坛城。这又因于等持无分别智慧的显现，故称为清净世间智慧。以上，以三种能净等持，建立能净所净的生、死、中有三者与三界，以及所净果位能成就三身的缘起建立方式，并且修持三种等持的生起次第和圆满次第之果。如云：“生起次第阻断此显现的实执，圆满次第舍弃执着幻化的分别念，于彼显现空性无实执，生圆次第无二自性清净。”如是，以二种次第甚深等持，能净所净，以及清净、圆满、成熟三者具足之理等，因无法在此广说，故当于他处寻觅。总而言之，虽然有许多不舍弃轮回之基——蕴、界、处的方便，然方便可归纳为生起次第和圆满次第二者，若能掌握此方便，则能转为涅槃之基。其中，第一种是将一切能取所取的显现，视为自己本尊的唯一显现，并且以我慢随心所欲地享用欲妙。如《密集金刚》所说：“一切欲妙之享受，如其所欲而依止，以自己本尊之结合，供养自己与他人。”这是无戏论的瑜伽，仅以生起次第即可遮止名相分别。第二种是有相瑜伽，即蕴界之差别有多少，就有多少本尊的形相自然显现，观想一切所显皆为本尊、咒语、智慧之游舞，舍弃凡庸之执
English
That is, these two are called illusion or fundamental means. This is the Samadhi of the cause, which is what is taught elsewhere as the root seed syllable Hum, etc. Fourth, the yoga with characteristics is: As it is said in the scriptures, "From non-otherness arises otherness, inside and outside of the inside, there is an inconceivable mandala." Therefore, what arises from the fundamental means or cause is the four elements stacked in order, the supporting palace with its seat, and the inconceivable means are all the deities of the supported mandala. These two are also like the sun and its rays, not different things from the wisdom of awareness itself, but meditating on the inconceivable mandala where the inner deities and the outer palace appear as different. This, in turn, is called the pure worldly wisdom because it arises as a manifestation of the wisdom of non-conceptual equipoise. Up to this point, the three purifying Samadhis establish the relationship between what is to be purified—the three states of birth, death, and bardo, and the three realms—and the way the causal connection for achieving the three Kayas, the result of purification, is established, and also meditating on the generation stage and completion stage as the fruit of the three Samadhis. As it is said: "The generation stage prevents the clinging to the truth of this appearance, the completion stage abandons the conceptual thought of clinging to illusion, because there is no clinging to the truth of appearance and emptiness, the generation and completion stages are non-dual and naturally pure." Thus, with the profound Samadhi of the two stages, the object to be purified and the result of purification, and the way the three—purity, completion, and maturation—are complete, etc., cannot be extensively discussed here, so one should look elsewhere. In short, although there are many means of not abandoning the basis of samsara—the aggregates, elements, and sense bases—the means can be summarized into two: the generation stage and the completion stage. If one grasps these means, they can be transformed into the basis of nirvana. Among them, the first is to know all the appearances of grasping and being grasped as the sole manifestation of one's own chosen deity, and to enjoy desirable objects as one pleases with pride. As it is said in the Guhyasamaja Tantra: "All enjoyment of desirable objects, relying on them as desired, through the union with one's own deity, offering to oneself and others." This is yoga without elaboration, and the means of reversing conceptualization is only through the generation stage. The second is yoga with characteristics, where the distinctions of the aggregates and elements naturally arise as the forms of individual deities, and meditating on whatever appears as the play of deities, mantras, and wisdom, abandoning ordinary clinging.
Chinese
这是为了遣除对微小和整体执着的分别念的方法。此续和《密集》中说：总而言之，五蕴即是诸佛，这些金刚生处也是菩提萨埵的殊胜坛城。这些通过圆满次第的方法，依靠无分别的等持，从能取所取的分别念中解脱，而与光明结合。这样，大空性等四者是资粮道，因为有漏和誓言的违犯，可能会退转到轮回和其他道上。第五个，成团会供是“智慧嬉戏”的意思，依靠智慧自性的影像坛城，与具誓的具缘者，以及喜悦之神三根本誓言者的大海会众聚集在一起，对于富有的物品、饮食、衣饰、歌舞、结合解脱的物品等，没有任何取舍，一切境和有境都无二地安住在神和法性智慧的自性中，以五种圆满为基础，以四种修持为支柱，以四种持明为果位，这是安置于金刚持果位的近取因。这是加行道的瑜伽，因为行持的时间确定，是直接结合于无漏的无间道，所以不会退转。第三，显现为果的体性，分为暂时成为学道的四种持明，以及究竟不学的圆满果位两种。第一种是：“无畏普贤手印胜”，意思是现证了等持法性的意旨，所以在任何后得中都没有畏惧，一切显现受用都显现为清净的无边，普贤行愿圆满，内在所经历的道地的智慧，都成为幻化手印任运自成。而且，按照持明四种行持的规矩，如噶举派祖普父子一样，持明四者的下限是见道，上限是常道，所以四者中的任何一个都是无上密咒的圣者学徒。有些认为成熟持明是信行道。
English
This is the method to reverse the conceptualizations of clinging to the small and the whole. In this tantra and the Guhyasamaja, it is said: In short, the five aggregates are all the Buddhas, and these Vajra birthplaces are also the supreme mandala of Bodhisattvas. These, through the method of the Completion Stage, rely on the non-conceptual Samadhi, and are joined with the Clear Light, liberated from the conceptualizations of grasper and grasped. Thus, the four, such as the Great Emptiness, are the Accumulation Path, and because of the contaminated and the violation of vows, there is a possibility of turning back to Samsara and other paths. The fifth, the gathering of the Tsok offering, means 'Wisdom Play'. Relying on the image mandala of the nature of wisdom, with the vow-holders, the fortunate ones, and the joyful deities, the great assembly of the three roots vow-holders gathers in a group, and without any acceptance or rejection of the wealthy objects, food, clothing, ornaments, songs, dances, and the objects of union and liberation, all objects and object-holders abide non-dually in the nature of deity and Dharma-nature wisdom, based on the five perfections, supported by the four practices, and divided into the four Vidyadharas as the result, this is the proximate cause for establishing the state of Vajradhara. This is the Yoga of the Application Path, and because the time of practice is fixed, it is the unobstructed path that directly unites with the uncontaminated, so there is no turning back. Third, the nature of the fruit that has become manifest, is divided into the four Vidyadharas that temporarily become the path of learning, and the ultimate non-learning complete fruition. The first is: 'Fearless Kuntuzangpo, supreme Mudra', which means that having manifested the intention of the Samadhi Dharma-nature, there is no fear in any subsequent attainment, and all appearances and uses manifest as pure and vast, the practice of Kuntuzangpo is completely fulfilled, and the wisdom of the paths and grounds experienced internally becomes the spontaneously arising illusory Mudra. Moreover, according to the rules of the four Vidyadhara practices, like the Kagyu Zurpa father and son, the lower limit of the four Vidyadharas is the Seeing Path, and the upper limit is the Constant Path, so any of the four is a noble student of the Unsurpassed Mantra. Some identify the Maturation Vidyadhara as the practice of faith.
Chinese
如是说，从能或不能得力，显道分为二。如是说，虽是无上密法的见道者，但因众生根器愚钝，未能以智慧之火焚烧浊世之身，且心意成熟为光明之本尊身。刚一脱离肉身的束缚，便与大手印持明相结合的异熟果，以及瑜伽士根器锐利，身体轻盈等具有虹身殊胜功德，示现金刚身，人与欲界天主之相的持明自在。总的来说，此二者在证得光明之义上没有差别，但在能否从中真实生起双运本尊身方面有所区别，这是安住于上师持明果位者们的观点。修道者是具有双运智慧幻化身，具足相好的自性大手印。实际上，修道者大多是安住于九地者。最终，将获得七支和合的导师圆满报身，对于尚未证得十地功德的特殊道位者，则安立为任运成就持明。第二，究竟果位的传承圆满是：幻化坛城四十二，罗网坛城现圆满，十方四时圆满故，一切坛城皆成就。如是说，从无上道中清净了细微的三种显现的习气，从而使如基续中安住的功德显现，这就是究竟的果位。经续中说：成就究竟即是果。这比波罗蜜多乘的果位更为殊胜。桑布扎续中说：谁若未现证不可思议之境，彼等即是善逝，即是佛陀。能代表其体性者，即是真实金刚萨埵。如是说。从显现世俗的角度来说，当四十二尊幻化坛城在罗网空性无有戏论的法界中现证圆满而证得菩提时，十方四时圆满的诸佛坛城将同时成就。一切诸佛在无生智慧的虚空中各不相同。