English
The first key point. The close retreat (nyeben) involves recognizing and meditating on oneself as a deity through a process like generating the three ritual stages from the state of emptiness. Among these, the statement that "all phenomena are inherently the nature of the Buddha" should be understood, as previously explained, to mean that the five aggregates reside as the basis for accomplishment in the mandala of the Tathagata. Because they reside in this way, one's own self is also inherently pure, being the nature of the deity's support. Realizing that it is not something newly accomplished through the path now—the word "also" implies that not only do the aggregates, as the basis, reside in the foundational mandala, but the individual self, as the imputed phenomenon, should also be included. Accomplishment (sgrubpa) refers to generating the Mother. Among these, the Great Mother, as stated in the Guhyagarbha Tantra, is explained in the commentary Gonggyan as follows: At the time of realization, she is the five elements such as space, and at the time of purification, she is the five consorts of the families, such as the Dharmadhatu (Tibetan: དབྱིངས་) and the Bountiful Mother, hence the expression. At the time of realization, the four elements arise from space (Tibetan: ནམ་) and so on, and at the time of purification, from the great light of the Dharmata realm, the Great Mother appears as the four elements of wisdom: earth, water, fire, and wind. Because she is inherently the birth-giving mother who extensively performs the activities of stability and movement at those times of purity and impurity, one takes pride in these five consorts. The great accomplishment involves the Father of Method and the Goddesses of Wisdom reveling in the bliss of union. Among these, it is not merely reveling, but rather the process of producing offspring. How is it done? The five Great Mothers are symbols of wisdom, and the space of the Mother is the Dharmadhatu representing emptiness. From the union of the Father of Method, combined with the purity of the five aggregates as the five Buddha families, without any seeking, the clouds of Bodhicitta arise, manifesting as siblings, that is, heroes and heroines, and the nature of subduing fathers and mothers, etc. Like the nature of fire being heat, for the ultimate truth of these, all the deity assemblies are a play of bliss and emptiness, which will be connected and explained below. In the illusion-net mandala rituals widely known among the previous lamas, such actions of producing offspring do not occur in peaceful contexts, but they do arise from the methods of wrathful deities.
Chinese
不仅两种理路相同，而且通过这部论典中所说也能明白。所有本尊也都是为了自己的心性本来就是自性清净成佛之义，再次在果位作为道用的状态中生起殊胜之处，如幻化般的智慧身，与法界五位明妃，如幻化般的五蕴清净，五部怙主以等入的喜悦而享用。从那之中产生的胜乐智慧幻化之流，在随心所欲享用之时，无相之义，无所缘，与虚空等同，于如是之性之界中，无有差别地证悟，从而掌控，而入于任运成就之等持，如是，父续母续子三者与究竟的三门结合，总的来说，解脱三门与因果体性三者结合，以及与作行事业三者结合，二者之中，此处似乎是以后者的角度来做的。子安立为作，是作生起大乐之作，从而其显现分作为子的形象显现。有些认为受用、行、作、受用这三者按照顺序分别是作、行和事业，这不是具德法称的观点。总的来说，如果仅仅将生子安立为作，则与《集论》的根本和注释相违背。如前所说那样做，则显得合适。不仅如此，依靠念诵的瑜伽，收放的等持，也调伏四魔，从而摄集悉地等，直至圆满成办所有诸佛事业之间的仪轨支分，都是究竟成办之义。若与不共的圆满次第结合，无上瑜伽的加行道从暖位到安忍位是近修，因为菩提心光明了知或者真实见到，自己也没有真实成为智慧幻化本尊之身。胜法是近成就，因为如彩虹般的幻化，真实成为安乐之最的本尊身。之后再次依靠明妃的殊胜欲妙，生起意义的光明，是成就，因为生起佛母是最殊胜的缘故。再次显现双运金刚般的色身
English
Not only are the two reasonings the same, but it can also be understood through what is said in this treatise. All deities also, for the sake of their own mind being naturally pure and enlightened from the beginning, again generate special qualities in the state of the result as the path. The wisdom body like an illusion, the five consorts of the sphere, the five aggregates purified like an illusion, the five protectors of the families enjoy with the joy of absorption. At the very time of enjoying the stream of supreme bliss wisdom illusion that arises from that, the meaning without characteristics, without objects, equal to space, is realized without difference in the realm of suchness, thereby gaining control and entering into the spontaneously accomplished samadhi. Thus, the three, father, mother, and son, are combined with the three doors in the ultimate. In general, the three doors of liberation are combined with the three, cause, result, and essence, and with the three, action, agent, and deed. Among the two, here it seems to be done from the perspective of the latter. The son is established as the action, which is the action of generating great bliss, so that its appearance appears as the form of the son. Some think that enjoyment, action, doing, and enjoying, these three in order are action, agent, and deed, which is not the view of glorious Dharmakirti. In general, if only the generation of the son is established as the action, it contradicts the root and commentary of the Compendium. If it is done as mentioned above, it seems appropriate. Moreover, relying on the yoga of recitation, the samadhi of contraction and expansion, also subduing the four maras, thereby gathering siddhis, etc., until the ritual branches in between accomplishing all the deeds of the Buddhas are completely accomplished. If combined with the uncommon completion stage, the heat of the path of joining of unsurpassed yoga up to patience is approach, because the mind of enlightenment is known or actually seen as clear light, and one has not actually become the body of the wisdom illusion deity. The supreme Dharma is near attainment, because like a rainbow illusion, one actually becomes the deity body of the supreme bliss. Then again, relying on the special desirable qualities of the vidya, generating the clear light of meaning is attainment, because generating the mother is the most supreme. Again, appearing as the form body like the union vajra.
Chinese
因此，在所有时间和方向上同时显现的化身形象是伟大的成就，因为方法之身和智慧之心已经结合在一起。此外，经典中经常提到用“ཨེ་ཝཾ”（藏文，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）和“མ་ཡ་”（藏文，梵文天城体：माया，梵文罗马拟音：māyā，汉语字面意思：幻）这两个词来指称终极之身和终极智慧，所以要依赖于此。详细内容可以从《黑鲁嘎·嘎波》中了解。关于四种修持的解释，存在一些不同的解释方法，这些也可以从其他地方了解。所有这些，伟大的自在者智慧光芒，如《秘密藏续吉祥集密》等，如同生起次第的摩诃瑜伽一样，都是在研究金刚语后略作补充。第四个是，一切法从原始以来，其自性就是完全清净的法性，安住在如意宝般的宫殿中，这是一个无边无际的轮。因此，以类似于事物本来存在的方式，通过方法作为道路，进入无上智慧的坛城。 “也”这个词与四种修持结合，表明不仅可以解释两个阶段的次第，而且还表明有需要解释的内容。因此，首先，广泛寻求在密咒方法乘的续部和论著中出现的教义，就像睁开眼睛一样。这就像在没有揭开面纱的情况下无法看到坛城一样。同样，通过积累听闻的力量，从对总体意义的纯净理解之上，毫不颠倒地理解续部的意义，就是看到坛城。这里面也包含着一种微妙的推理。从理解到如实地通过禅定来熟悉，就是看到坛城并进入其中。进入之后，通过禅定的力量，显现出大乐的禅定，就是获得伟大的成就。因此，在这种方式中，从生起次第到大圆满之间的智慧之道都达到了圆满的意义。在自释中，“字母轮大集之地”造作了智慧和相的字母，并通过十方除暗和字母的云彩散布，将字母轮大集称为化身神变的字母和教法的象征字母的散布。主
English
Therefore, the appearance of emanated forms simultaneously in all times and directions is the great accomplishment, because the Body of Method and the Mind of Wisdom have become united. Furthermore, it is upon this that one relies, since the terms "Evam" (ཨེ་ཝཾ，एवं，evam，Thus) and "Maya" (མ་ཡ་，माया，māyā，Illusion) are frequently used in the tantras to refer to the ultimate Body and ultimate Wisdom. For details, one should learn from the Hevajra Kalpo. Regarding the explanation of the four practices, there are some different ways of explaining them, which can also be learned from elsewhere. All of these, the great self-existent Prajñārasmi, such as the Guhyagarbha and the glorious Guhyasamāja, are like the Mahāyoga of the generation stage, slightly supplemented after examining the vajra words that were spoken. Fourthly, all dharmas, from the very beginning, are the nature of dharma, whose essence is completely pure, abiding in a wheel that is like a wish-fulfilling palace, without any limitations. Therefore, just as it is from the beginning, one enters the maṇḍala of unsurpassed wisdom by making the path similar to that through skillful means. The word "also" is combined with the four limbs of approach and accomplishment, indicating that not only can the two stages be explained in order, but also that there is something to be explained. Therefore, first, extensively seeking the teachings that appear in the tantras and treatises of the Secret Mantra Vehicle of Method is like opening the eyes. It is like not being able to see the maṇḍala without removing the veil. Likewise, through the power of accumulating learning, understanding the meaning of the tantra without reversing it, from the pure understanding of the general meaning, is seeing the maṇḍala. There is also a subtle reasoning in this. From understanding to familiarizing oneself with the meaning as it is through samādhi is seeing the maṇḍala and entering into it. Having entered, the manifestation of the samādhi of great bliss through the power of meditation is attaining great accomplishment. Therefore, in this way, the meaning of the great path of wisdom from the generation stage to the Great Perfection is fulfilled. In the auto-commentary, "The Ground of the Great Assembly of the Wheel of Letters" creates the letters of wisdom and signs, and through the dispelling of darkness in the ten directions and the scattering of the clouds of letters, the Great Assembly of the Wheel of Letters is called the scattering of the letters of emanation miracles and the symbolic letters of the teaching. The main
Chinese
在《我注》中，“文字”是指一切法都只是以名、句、文字来假立，而并非自性成立。虽然实际上并非如此，但却也说显现为身和智慧的轮，以及圆满具足福德和智慧的大资粮。然而，“文字”是不变的，源于“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）”的声音，如《名称赞》所说：“文字最为殊胜且清净。”在《大疏·无垢光》中引用时，则说：“不变最为殊胜且清净。”意思是说，从无有迁变二元的坛城轮的大会众中散发出光明。所谓“于此地”，是指无学双运，因此是安住于任运成就之状态。安住于任运成就之状态的方式，并非指八地以上息灭粗重勤作的任运成就智慧，而是指在末法时期于短暂一生中成就佛果之义。即具有卓越智慧的士夫，了悟诸蕴界从一开始就安住于成佛之基础的意义，从而使串习猛烈或力量强大。因此，如果将本来就存在的法，以巧妙方便作为道用，从而迅速趋入一切相智的殊胜果位，这种无上密咒的巧妙方便，并非是智慧浅薄之辈所能为。其原因在于，即使一般人听闻后如何思索，也难以真正理解此境界，因此不相信这是真实不虚、深奥难测之义。由于不相信，且一般人的智慧难以理解其真实和深奥，便将之与自身经验相比，认为其他一切也与此相同，从而诽谤殊胜之人，生起驳斥之心，因此应当严加保密。也正因为如此，如来才宣说了秘密乘。因此，在尚未生起毫不颠倒地了悟一切法本自成佛之义的智慧之前，如果以小乘的微小意乐来利益众生，而不结合弟子的根器，随意宣说佛法，则会使所化徒众白白浪费。如圣天菩萨所说：无论对何者