Chinese
如何成为？这就是结合的解释。正如大掘藏师般若所说：第四灌顶意义的光明，无别俱生之乐的实相，证悟二谛结合之黑汝嘎。如是想显示如其所说的道理。一切法味一体的如幻坛城，以及无生之境的光明，此二者成为双运平等性的方式是：大乐智慧唯一清净的，以各种稳动之舞如水中月般嬉戏，显现为各种幻化。如是说。如是显现也如根本续部所说：以行事能力之威光，幻化金刚极坚固。如是能成办二利之伟大事业，且显现之时，从显现的幻化本身，无论是异熟蕴的微尘，或者其他，总之，微尘的自性，或者从智慧之外变成其他自性则什么也没有，因为没有变成其他的意义，所以世俗身和胜义乐无有差别而安住，或者无有分别。因此，获得如此乐二双运时，则证悟为一体。通常证悟此法，不一定需要获得此法，但此处是刚说完就显现。以文字来证悟是：一切法融入无生自性且无二的大乐，是胜义的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），即语的自性。无生性本身，或者不分别的智慧，将境之名安立于有境者之上，此即是世俗手印显现为幻化且能成办事业，是奥（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥），即身的自性。如是证悟的觉性，俱生大乐幻化的智慧，无边无际，如身体般的意，以及如意般的身体之安立，如吉祥月称所解释宣说般，是嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的意义，即证悟为意的自性。其中，智慧说是语，本具之身说是身，此二无别说是意，是从三层菩提心的理解之上来了解，是我的心愿。如此，光明如虚空形象的大心之
English
How does it become? This explains the union. As the great treasure revealer Prajñā said: The clear light of the meaning of the fourth initiation, the reality of inseparable, co-emergent bliss, the Heruka who unites the two truths. It is intended to show the way it is said. The mandala, like a single illusion, in which all dharmas are of one taste, and the clear light with unborn objects, the way these two become a union of equality is: The great bliss wisdom is the only pure one, playing like a reflection of the moon in water with various stable and moving dances, appearing as various illusions. So it is said. That appearance is also as stated in the root tantra: By the glory of the power of action, the illusion vajra is extremely strong. Thus, it is capable of accomplishing the great deeds of accomplishing the two benefits, and at the time of appearance, from the appearance of the illusion itself, whether it is the dust of the aggregates of fruition, or something else, in short, the nature of the subtle particles, or the nature that has become different from wisdom, is nothing, because it has not become another meaning, so the conventional body and the ultimate bliss abide without difference, or without separation. Therefore, when such a union of bliss and two is attained, it is realized as one cause. In general, if one realizes that dharma, one does not necessarily need to obtain that dharma, but here it appears as soon as it is said. To realize through letters is: The great bliss in which all dharmas enter into the unborn nature and are non-dual is the definitive A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), which is the nature of speech. The unborn nature itself, or the non-discriminating wisdom, establishes the name of the object on the object possessor, which is the conventional mudra appearing as illusion and capable of accomplishing actions, is O (藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥), which is the nature of the body. The awareness of such realization, the co-emergent great bliss illusion wisdom, without beginning or end, like the mind of the body, and the establishment of the body like the mind, as explained and spoken by glorious Chandrakirti, is the meaning of Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), that is, realizing it as the nature of mind. Among them, wisdom is said to be speech, the innate body is said to be body, and the non-duality of these two is said to be mind, which is to be understood from the understanding of the three-layered bodhicitta, which is my wish. Thus, the great mind of clear light like the form of space
Chinese
那达（nada）无有能胜，如第三证悟时所说，是智慧萨埵圆满报身，以相好炽燃之相而安住。与其体性无别的大乐本初意，即是等持萨埵，是决定意义的字。如《说续海》中所说：“不坏明点具വം（藏文），vam（梵文天城体），vam（梵文罗马拟音），具വം形状的不坏明点。自身显现安乐。”此二者也必定是誓言萨埵的心之秘密，故于心中也宣说，说是为了生起身心诸多一体之理解。以这种证悟方式，也仅仅是再次以比喻显示了在因相同之时的所说之义。以加持而证悟是，譬如以红色的加持力在白布上，如同茜草具有此力一般。本初界与生处之诸法皆是本来清净之佛，瑜伽士以特殊方便，将究竟清净之佛，确定为大密同一种姓而加持之力，也在大乐圆满次第中具有。具有之方式，如之前以因相同与字的方式所说，智慧菩提心自性的极细微之风，修习并加持为金刚持之色身。若未证悟甚深大乐，则广大之身也无法证悟。证悟甚深智慧的能力有多大，则证悟深明双运之身的差别，也需在不断提升的关键点上长期寻求。这是以加持而证悟。现量证悟是，诸法本即安住于成佛之境，这也与无上密续部之教证不相违背，也与上师根本释续之义，获得诀窍之口诀不相违背。并非仅仅以闻思之门，对教证与口诀之词句，听闻增多，对意义的分析能力圆满就自满而依赖。而是以修所生之功完全圆满之门，以自之明智从深处信任并获得稳固，如幻之智慧的
English
Nada, which is invincible, is, as explained in the third realization, the wisdom sattva's complete enjoyment body, abiding in the form of blazing marks and signs. The great bliss, the primordial mind inseparable in essence from it, is the samadhi sattva, the letter of definite meaning. As stated in the 'Ocean of Explanatory Tantras': 'The indestructible bindu has the shape of Vam (藏文，梵文天城体，vam（梵文罗马拟音），具വം形状的不坏明点). It clarifies bliss to itself.' Both of these are definitely the secret of the heart of the commitment being, so it is also spoken of in the heart, saying that it is for the purpose of generating the understanding that many bodies and minds are one taste. In this way of realization, it is only making a simile to show again the meaning of what was said at the time of the same cause. Realization through blessing is like the power of blessing red on white cloth, just as madder has that power. All phenomena of the primordial realm and birthplaces are originally pure Buddhas, and the power of the yogi to definitely bless the completely pure Buddha as the one great secret lineage is also present in the great bliss completion stage. The way it exists is as previously shown in the way of the same cause and the letter, the very subtle wind of the nature of wisdom bodhicitta is trained and blessed into the form body of Vajradhara. As long as the profound great bliss is not realized, that vast body cannot be realized either. The more power one gains in profound wisdom, the more the distinction of the body of profound clarity and non-duality also needs to be sought for a long time on top of a decisive key that goes from higher to higher. This is realization through blessing. Direct realization is that all phenomena abide as Buddhas from the beginning, and this is not contradictory to the Agamas of the highest secret tantra class, nor is it contradictory to the meaning of the root commentary tantra of the Lama, the oral instructions for obtaining the key points. It is not just that one relies on and is content with having more hearing of the words of the Agamas and oral instructions through the door of hearing and thinking, and having complete power of analysis of the meaning. Rather, through the door of completely perfecting the skill born of meditation, one trusts deeply and gains stability from the depths of one's own intelligence, the illusory wisdom of
Chinese
如清净虚空中显现彩虹般，现量证悟禅定。对于这种现量证悟的方式，并不完全需要究竟的意义光明。这样，以因相同和字句的方式二者，直接显示双运的果位。以加持和现量的方式二者，显示成就该果位的方式。因此，在光明大圆满的法中，除了通过四相道显示成就空山童子瓶身果位的伟大车轨宗派之外，父续和母续的所有道，都以契经和圆满次第的双运之果来完成。如果将此道视为片段式的，那就非常不合理。如果确定并详细阐述，则是无边无际的。像这样以正确的道来相信，就是相信无上瑜伽的共同道。四种证悟的意义，如金刚身瑜伽和大乐甚深瑜伽一样，觉性本身是进入无上瑜伽士密咒之道的关键。如《噶拉波》中说：“真实的意趣有两种，世俗谛和胜义谛请宣说。”因为以二谛将续部的意义归纳于圆满次第，所以具有伟大的意义。噶拉波的经文意义是，不应仅仅认为二谛是圆满次第，如果认为圆满次第本身是局限的道，因此需要对该道进行其他补充，那么可以以金刚持的续部经文作为证据，随意陈述理由，这是大智慧者们所了解的，即使不说也是如此。此外，在根本续中说：“稀有奇妙的法，并非从他处而来，乃是依赖方便的智慧，于此状态中生起。”意思是说，因、道和成就的果并非像需要等待从外部产生的时间，而是要了解，凭借自己现量证悟并相信而修习的瑜伽力量，自己的极细微的身语意三门将转变为佛。第二，再次想通过三种特征的方式来显示。
English
Like a rainbow appearing in the clear sky, directly realizing samadhi. For this way of direct realization, the ultimate meaning of clear light is not entirely necessary. Thus, the unified state is directly shown by way of the same cause and the letters. By way of blessing and direct perception, the way to accomplish that state is shown. Therefore, in the system of Atiyoga, apart from the great chariot tradition that shows how to accomplish the state of the youth in a vase body of empty mountains through the path of the four visions, all the paths of the father and mother tantras, such as Heruka Galpo, accomplish the meaning of union through the union of scripture and completion stage. If this path is regarded as a fragmented one, it is very unreasonable. If it is determined and elaborated, it is endless. Believing in this way through the correct path is believing in the common path of unsurpassed mantra. The meaning of the four realizations, like the Vajra Body Yoga and the Great Bliss Profound Yoga, awareness itself is the key to entering the path of the unsurpassed yogi's mantra. As it says in the Galpo: "There are two kinds of true intention, please explain the conventional and ultimate." Because the meaning of the tantra is summarized in the completion stage by the two truths, it has great meaning. The meaning of the Galpo scripture is that one should not only think that the two truths are the completion stage, if one thinks that the completion stage itself is a limited path, so another addition is needed to that path, then it is enough to take the tantra scripture of Vajradhara as evidence and state the reasons as desired, which is known by the great wise ones, even if it is not said. Moreover, in the root tantra it says: "Wonderful and miraculous dharmas, do not come from elsewhere, but the wisdom that relies on skillful means, arises in such a state." It means that the cause, path, and the result of accomplishment are not like having to wait for the time when they arise from the outside, but one should understand that by the power of yoga that one directly realizes and believes in and practices, one's own very subtle three doors of body, speech, and mind will be transformed into a Buddha. Second, again, it is intended to show through the way of the three characteristics.
Chinese
以何成就四种证悟之义？为了圆满成就以四种清净之方式趋入果位，以三种特征赞叹的意愿将得以究竟。刚才所说的四种证悟之方式，以智慧无误地觉知，即是了知因之特征的见解。此后，通过空性等五种瑜伽反复修习，是趋入缘之特征的三摩地。五种瑜伽各自的摇动、获得、习惯、稳固、究竟之五种体验圆满修学之方式，可在幻化道次第中查阅。有些人说，这是资粮道的四种瑜伽和加行道的一种瑜伽。如果他们自称与圆满次第相结合的五种瑜伽，就应该问他们，进入无上瑜伽加行道的标准是什么？因为无论此续部，还是光明大圆满的任何宗派，都没有不进入圆满次第的无上瑜伽加行道。因此，以教证和理证可以成立，所以第二个理由以广说而殊胜。因此，任何一种五种瑜伽，如果成为两种次第的一部分，则各有两种。虽然在会供修法方面，需要更多细节等情况，但此处希望文字简略，故不赘述。以三摩地习惯的力量，不经学习而现前双运，是果之特征。以这三种特征，依次显示关联、必要和必要的必要。其中，关联是：所有被认为是遍计烦恼和清净之法的，从原始以来，没有不成为本初之身语意三者的自性和自力的。如同先前因相同和文字的例子中出现的那样，以轮回寂灭平等性的自性而证悟的基界光明胜义谛真谛，以及自性光芒智慧的明分虹身大密同一体性加持的基之意义，即是了知因之特征，如前所述。这是必要关联中的关联，以及三种特征中的
English
How is the meaning of the four realizations accomplished? In order to fully accomplish entering the resultant state through four pure ways, the desired meaning praised by three characteristics will be completely fulfilled. The way of the four kinds of realization just mentioned, to know without error by wisdom, is said to be the view of the characteristic of knowing the cause. After that, repeatedly practicing the five yogas such as emptiness is the samadhi of the characteristic of entering the condition. The way to fully learn the five experiences of shaking, attainment, habituation, stability, and completion of each of the five yogas can be found in the illusory path sequence. Some say that these are the four yogas of the accumulation path and one yoga of the joining path. If they claim the five yogas combined with the completion stage, then they should be asked what is the standard for entering the unexcelled yoga joining path? Because whether it is this tantra or any sect of the Great Perfection of Light, there is no unexcelled yoga joining path that does not enter the completion stage. Therefore, it can be established by scripture and reason, so the second reason is superior by elaboration. Therefore, any of the five yogas, if they become part of the two stages, then there are two each. Although in the practice of gathering, there are many details that are needed, etc., but here it is desired to be brief, so it is not elaborated. By the power of habituating samadhi, the union that is manifested without learning is the characteristic of the result. These three characteristics show the connection, necessity, and the necessity of necessity in order. Among them, the connection is: all that is considered to be afflictions and purified dharmas, from the beginning, there is nothing that has not become the nature and self-power of the three kayas of primordial nature. As it appeared in the previous example of the same cause and letters, the base realm of luminosity, the ultimate truth, the true nature of enlightenment by the nature of equality of samsara and nirvana, and the meaning of the base blessed as the same nature of the rainbow body, the great secret of the self-luminous wisdom, is the characteristic of knowing the cause, as mentioned above. This is the connection among the necessary connections, and among the three characteristics