English
If one obtains a firm foundation, then the supreme and common accomplishments will appear very wonderful, and they will actually be accomplished, and all the fruits that one thinks of in one's mind will be realized. For example, holding the hilt of a sword can cut everything, but holding the blade will harm oneself. If some mantra practitioners do not diligently strive in mantras and mudras, and do not practice other teachings, because they break their vows, they will be destroyed in this life, and in the next life they will lose the fruits of heaven and liberation. Whose realm of activity is this? To speak honestly, within the category of secret mantras, the order of practicing whichever of the three—secret mantra, knowledge mantra, and dharani mantra—one prefers. Whose realm of activity is this? And whose realm of activity is the person who practices the four mudras? It is evident from the statement, "Mantras and mudras are particularly excellent." Therefore, those who do not practice the meaning of mantras and mudras are not in their realm of activity. Finally, having the right amount of warmth connects the fruit with the path of seeing. To speak honestly, first, the five objects to be known; in the middle, the two paths, common and supreme, have been elevated. Finally, for the wisdom of realization, having obtained a measure of undifferentiated warmth, that which connects the uncontaminated suppression with the path of seeing is like this: the deity that the yogi himself practices should be cultivated. Moreover, before that, the samadhi of the path of accumulation must be perfected, and if there is no guarding of vows and commitments, then that which is contaminated can be combined with the uncontaminated path. If its meaning is explained in detail, for the method of transforming the contaminated into the uncontaminated, one must also accumulate merit, that is, whichever of the two, peaceful and wrathful, one practices, one must practice according to the method of accumulating merit described in one's own text. Moreover, first, at the time of accumulating merit, the types of samadhi that enter into either the path of means or the path of wisdom liberation are: on the path of means, for the upper gate, there are methods for training the channels, winds, and bindus, etc.; for the lower gate, there are methods for descending and stopping the bindu, gathering the consorts, etc.; on the path of liberation, there are methods for training That-samadhi, Total-samadhi, Single Seal, Expanded Seal, etc. The meanings that are famous from the two valid sources of the Buddha's teachings and the guru's instructions should be well practiced, and then the means of liberat
Chinese
在禅定中获得稳固之后，通过修行，将有漏之法转化为无漏之境。如果未能在解脱之禅定中获得稳固，即使修行也无法转化。最终，通过道来获得果，因此为了了解道，从每个字句开始阐释。正直。对于心髓（Thug-kyi Thig-pa），对上等根器者给予命名，对中等根器者进行两种区分，并向上提升。对于下等根器者，从每个字句开始探究和讲解。通过将道的初始阶段视为证悟见地的因，并在道达到终点时获得果，其总结如下：依赖于字句的探究来证悟见地。通过实践它，按照五道次第前进并达到终点，从而真正获得果，即善逝的胜利者。因为存在获得佛果的功德，所以对于下等根器者，在确定经文意义时，必须通过十种引导方法将每个字句结合起来。特别是，应该以乌龟伸缩之力来实践字句的探究。通过将对每个字句的探究作为思考的对象来进行衡量，从而显而易见地找到并证悟其意义。在证悟之后，为了实践和修行无分别的唯一意义，所有先前的词语术语的意义都汇集于此，因此没有必要分别实践每个词语所代表的意义。命名。正直。心髓的字句一致。共同和殊胜的五种心生起，或者对于可能生起的人，为了适应被调伏者的清净心，显现密咒金刚乘。通过断定意义和设定界限，这是章节。存在于向上计数第三个意义中。吉祥！善逝的显现分为三类：计数、指示和正直。密咒金刚乘的支分有四种显现，其中自性、错觉、被调伏者之道的三种显现已经向上提升。第四个是善逝果的显现的总结如下：或者，按照三种特征，作为了解原因的特征的见地。作为进入条件的特征的两者向上提升，最终，作为果达到终点的特征，无误地清晰预言，具有暂时的持明果和究竟的果
English
Having gained stability in samadhi, through practice, one transforms the contaminated into the uncontaminated realm. If stability is not gained in the samadhi of liberation, even if one practices, transformation is not possible. Ultimately, the fruit is obtained through the path, so to understand the path, it is explained starting from each word and phrase. Straight. For the Heart Drop (Thug-kyi Thig-pa), names are given to those of superior faculties, two distinctions are made for those of intermediate faculties, and they are elevated. For those of inferior faculties, inquiry and explanation are made starting from each word and phrase. By considering the initial stage of the path as the cause for realizing the view, and obtaining the fruit when the path reaches its end, the summary is as follows: Relying on the inquiry of words and phrases to realize the view. By practicing it, progressing through the five paths in order and reaching the end, one truly obtains the fruit, the Sugata Victorious One. Because the merit of obtaining Buddhahood exists, for individuals of inferior faculties, when determining the meaning of the text, each word and phrase must be combined through ten methods of guidance. In particular, the inquiry of words and phrases should be practiced with the force of a turtle's contraction and extension. By measuring the inquiry of each word and phrase as an object of thought, the meaning is found and realized manifestly. After realization, in order to practice and cultivate the single, non-dual meaning, all the meanings of the previous terms and words are gathered here, so there is no need to separately practice each meaning represented by each word. Naming. Straight. The words and phrases of the Heart Drop are consistent. The five common and supreme minds arise, or for someone who is likely to arise, in order to suit the pure mind of the one to be tamed, the Secret Mantra Vajrayana appears. By cutting off the meaning and setting boundaries, this is a chapter. It exists in the meaning of the third upward count. Auspicious! The appearance of the Sugata is divided into three: counting, indicating, and straight. There are four appearances in the limbs of the Secret Mantra Vajrayana, of which the three appearances of nature, delusion, and the path of the one to be tamed have been elevated. The fourth is the summary of the appearance of the Sugata fruit, as follows: Or, according to the three characteristics, the view as the characteristic of knowing the cause. The two characteristics of entering conditions are elevated, and ultimately, as the characteristic of the fruit reaching its end, it is clearly prophesied without error, with the temporary fruit of the knowledge holder and the ultimate fruit.
Chinese
获得圆满佛陀之法有两种。讲说完毕。其中有两种：三摩地和佛陀。第一种有两种：计数，阐述；校正。前者是获得暂时性果位持明者的法，其中又分：获得持明者之法，持明者的种类，称为持明者的定义，以及安住之法四方面来广说持明者的意义。讲说完毕。其中有四种：计数，获得之法；校正。心识迁走而身体留在床榻上，如同声闻乘有遗身未舍而存在，以及舍身而入灭的涅槃两种差别一样。远离身、语、意三门产生的漏，断绝了生活，不被他人赞颂，担心堕入轮回，担心无法从轮回中解脱，以及死亡的五种恐惧。获得无漏见道的持明者也有两种：有余依命自在持明者，无需舍弃身体，在此生即可与大手印结合；无余依报身持明者，舍弃身体后，在中阴阶段与大手印结合。种类，校正。报身持明者，比如金翅鸟的幼鸟破壳而出时，就与母亲一样具有能力；如同猛兽幼狮从母狮的子宫口被咬开时，就与母亲一样具有能力一样。瑜伽士一旦脱离肉身的束缚，立即转化为大手印之身。掌握寿命的持明者，是对待身体不会损坏而最终带走。成为大手印者，是瑜伽士将自己的身体观想为所修本尊的形象。任运成就持明者，是五身等本尊眷属坛城二十五尊任运自成，显现为自心的觉性。那么与佛陀没有区别吗？虽然在等持方面没有区别，但任运成就持明者，还有后得智慧的习气，仅有刹那间的迷失，因此仍然是有等持和后得的造作。因此，见道有两种寿命，修道有大手印持明，尽道有任运成就持明，共有四种。那么，自宗的见道、修道、究竟道三种道，与四种持明没有区别吗？
English
There are two ways to attain the complete Buddha. Explanation complete. There are two: Samadhi and Buddha. The first has two: Enumeration, explanation; and correction. The former is the method of obtaining the Vidyadhara, the temporary fruit, which is further divided into: the method of obtaining the Vidyadhara, the types of Vidyadharas, the definition of being called a Vidyadhara, and the method of abiding in the state, to extensively explain the meaning of Vidyadhara through four aspects. Explanation complete. There are four: Enumeration, the method of obtaining; and correction. The mind departs and the body remains on the bed, just as the Shravakas have two distinctions: existing without abandoning the remaining body, and attaining Nirvana by abandoning the body. Free from the three outflows of body, speech, and mind, cessation of livelihood, not being praised by others, fear of falling into Samsara, fear of not being able to escape from Samsara, and the five fears of death. There are also two ways to obtain the Vidyadhara of the undefiled Path of Seeing: the Vidyadhara of Remaining Life Empowerment, who does not need to abandon the body and can be united with the Mahamudra in this life; and the Vidyadhara of Non-Remaining Ripening, who abandons the body and unites with the Mahamudra in the Bardo. Types, and correction. The Vidyadhara of Ripening, for example, when a Garuda chick breaks out of its egg, it has the same abilities as its mother; just as when a lion cub is torn from its mother's womb by the corner of her beak, it has the same abilities as its mother. As soon as a yogi is freed from the bondage of the body, he immediately transforms into the body of Mahamudra. The Vidyadhara who masters life is one who treats the body without decay and ultimately takes it away. Becoming the Mahamudra is when a yogi visualizes his own body as the form of the deity he is practicing. The Spontaneous Accomplishment Vidyadhara is when the twenty-five deities of the Mandala of the Five Kayas, etc., spontaneously arise and appear as the awareness of one's own mind. Then, is there no difference from the Buddha? Although there is no difference in Samadhi, the Spontaneous Accomplishment Vidyadhara still has the habitual tendencies of subsequent wisdom, with only a momentary lapse, so he is still one who engages in both Samadhi and subsequent actions. Therefore, there are two kinds of life on the Path of Seeing, the Mahamudra Vidyadhara on the Path of Meditation, and the Spontaneous Accomplishment Vidyadhara on the Ultimate Path, making a total of four. Then, are the three paths of the characteristic's Path of Seeing, Path of Meditation, and Ultimate Path, different from the four Vidyadharas?
Chinese
见道有二种，即因之乘的见道二者。虽仅于见道相同，然其意与因之第八地相同。修道大手印持明者与因之第八地二者，虽仅于修道相同，然其意与因之尽路者相同。尽路任运成就持明者与因之第十地菩萨二者，虽仅于尽路相同，然其意与普贤王如来相同。小道中云：彼亦最初之最初，同分第二之胜智，第八之菩萨同分也，第三与十同分也，意行如海尤为殊胜。如是宣说故而显现。定义与。如实。于火中安住之有情种类，如仙人火瑜伽与岩羚羊火白二者之住处亦为火。食物衣服等亦于火中受用。离火则死故，不离于火。于水中安住之有情之住处亦于水中。食物衣服等亦于水中受用。离水则死，不离于水。于风中安住之有情种类，如鸟鹏于虚空中筑巢之事，住处亦依于风。食物衣服受用风。离风则死故，如不离于风一般。又如火之种类之体性安住于热。水之种类之体性安住于湿。风之种类之体性安住于轻且动摇一般。任何有情亦为佛之种姓所摄持而不舍弃，虽为佛之种姓，然因未现前故不能执持。持明者乃，最初为佛，由见解证悟而生者。中间以见修而修持故，获得果位而作所应作之事者。最后自无漏之见道以上乃至受持佛之种姓，以此三者持明之定义得以成立。自佛至持明，远离能持所持之名言。住处。如实。彼持明之住处无有定准，以心或觉性彼者显现为天神之身故，此显现清净为住处，以显现为佛之住处故，因此任何住处皆可。