English
Taking this ego to the path and practicing severance is in accordance with the seventh bhumi's skillful means of paramita. The two types of life are: realizing the non-dual truth as it is, and the eighth bhumi's direct realization of immovability by the two perceptions. This is the direct path of secret mantra. However, the difference between the two types of life is that, by the meaning of strongly blocking appearances, the one with karmic results must abandon the body. With the power of life, without abandoning it, one can carry the body of realization to the ground of Buddhahood. The vidyadhara of Mahamudra is: meditation becoming space, equal to the tenth bhumi. The spontaneously accomplished vidyadhara is: the perfection of wisdom as it is, equal to the eleventh all-illuminating one. Generally, on the path of bhumis, the realization of the great stream of Dharma of the accumulation path is: the path of seeing of the two, hearers and self-realizers. The heat of the path of joining is: the path of seeing of the Mind-Only school. The first bhumi, the Joyful, realizing the ultimate truth, is: the path of seeing of the Middle Way. The direct realization of the eighth bhumi, appearance equal, emptiness equal, is: the path of seeing of secret mantra. The tenth bhumi, the perfection of wisdom, day and night the environment of the Dharmakaya, is: the Great Perfection's path of seeing, the exhaustion of the object to be entered. The order of the bhumis and paths of the Great Vehicle of joining, for these methods of severance, one must know and understand the realization of samadhi free from the five aggregates, and the way to purify the defilements of the eight consciousness aggregates of subsequent cognition. Samadhi and subsequent cognition are reversed. Characteristics are subsequent cognition, correct subsequent cognition, the way to decide the path is subsequent cognition, the way to purify subsequent cognition, these must be known. If one does not become familiar with them, when one dies, one becomes a Buddha. Saying that one can throw away the skull is like digging at one's feet with an iron shovel. Although there are reasons to explain these in detail, they are not written for fear of too many words. In general, on the continuum of one person, the three, is, realization, and power, must be complete. If they are complete, one cannot but be liberated, if they are not complete, one cannot be liberated. It is not enough to just say that it is so, this requires the way of realization. For example, when the child of a king appears as the son of a milkmaid, it is like reciting the royal lineage. Now one must generate definite knowledge of self and other and realize it. It is not enough just to realize it. If one is placed on the throne but does not receive empowerment, one cannot wield power over the kingdom.
Chinese
要像军队一样控制四种要素。必须像那样了解一种方式。仅仅了解一种方式是不够的。因为了解一种方式是普遍意义上的理解，所以对修行没有帮助，因此必须证悟。仅仅证悟是不够的。如果没有得到灌顶，就像瞎子远眺一样。必须得到灌顶。仅仅得到灌顶是不够的。即使对世俗的禅定得到灌顶，即使能安住到劫末，也必须退转。即使对修行的心得到灌顶，即使能阻止耗尽和退转，也仍然必须退转。因此，必须具备见、修、灌三种要素。༈ 现在是关于最终果位的六个方面。第一，获得的方式有两种：从他处获得和从自身获得。所谓从他处获得，是指以心性为果位的因，通过圆满二资粮的缘而获得。所谓从自身获得的方式，是指以心性为果位的体性，通过闻、思、修三种缘而使其显现。第二，获得的时间是：因明论者认为需要七个或三个无数大劫才能获得。这是因为以因为道会导致迷失。如果认为这样就无法获得果位，那是因为虽然心性是果位的体性，但没有如此认识，而是从认为心性是果位的因的角度来获得果位。然而，从仅仅证悟少许无我的角度来看，获得暂时的果位是没有矛盾的。密宗行者获得果位的时间是：五世、七世、三世、一世，或者证悟和解脱同时。其中，首先是克里亚瑜伽的观点，认为心的自性在胜义谛上是法界和智慧无二，清净且远离四边。以此为道，需要在七世才能获得。需要七世的原因是：没有证悟见解，即真谛无二，而是希望从一位本尊智慧勇识那里获得成就，并且行为上有所取舍。瑜伽士则根据智慧的大小，在五世或三世获得果位，这是因为将胜义谛大光明无二作为道，并且仅仅依靠禅定。需要五世或三世的原因是：虽然是胜义谛大光明，但在世俗谛上仍然区分轮回和涅槃。
English
Like an army, one must control the four elements. One must understand one way in the same manner. Merely understanding one way is not enough. Because understanding one way is understanding in a general sense, it is not helpful for practice, therefore one must realize. Merely realizing is not enough. If one has not received empowerment, it is like a blind man looking into the distance. One must receive empowerment. Merely receiving empowerment is not enough. Even if one receives empowerment for worldly meditations, even if one can abide until the end of a kalpa, one must still regress. Even if one receives empowerment for the mind of practice, even if one can prevent exhaustion and regression, one must still regress. Therefore, one must possess the three elements of view, practice, and empowerment. ༈ Now, regarding the six aspects of the ultimate result. First, the manner of obtaining it is twofold: obtaining it from others and obtaining it from oneself. Obtaining it from others means that one considers mind itself as the cause of the result, and obtains it through the condition of perfecting the two accumulations. The manner of obtaining it from oneself is that one considers mind itself as the nature of the result, and makes it manifest through the three conditions of hearing, thinking, and meditating. Second, the time of obtaining it is: the logicians believe that it takes seven or three countless great kalpas to obtain it. This is because taking the cause as the path leads to straying. If one thinks that it is impossible to obtain the result in this way, it is because although mind itself is the nature of the result, one has not realized it as such, but obtains the result from the perspective of considering mind itself as the cause of the result. However, from the perspective of merely realizing a little bit of selflessness, there is no contradiction in obtaining a temporary result. The time for tantric practitioners to obtain the result is: five lifetimes, seven lifetimes, three lifetimes, one lifetime, or simultaneous realization and liberation. Among these, the first is according to the Kriya Yoga system, which believes that the nature of mind in ultimate truth is the indivisibility of the dharmadhatu and wisdom, pure and free from the four extremes. By taking this as the path, it takes seven lifetimes to obtain it. The reason for needing seven lifetimes is: not realizing the view, which is the indivisibility of truth, but hoping to obtain accomplishments from one deity, wisdom being, and practicing with acceptance and rejection in conduct. Yogis, on the other hand, obtain the result in five or three lifetimes depending on the size of their intellect, because they take the indivisibility of the great ultimate truth as the path, and obtain it solely through the predominance of samadhi. The reason for needing five or three lifetimes is: although it is the great ultimate truth, in relative truth, there is still a distinction between samsara and nirvana.
Chinese
如果不能理解这一点，而将其他智慧本尊视为目标，希望从中获得成就。嘛哈瑜伽是，理解见地为无分别的伟大自性，行为上没有取舍，如理如实地修行，就能在此生获得解脱。其中，顿悟者，在证悟的境界中具备双运的步骤，没有取舍的行为，凭借平等大性的誓言，无需勤奋地经历地道就能获得解脱。渐悟者，如果具备见、行、禅定和誓言，如理如实地修持，就能在此生获得长寿自在，并在其境界中以顿超和渐进的方式获得果位，因此被称为一生获得果位。阿努瑜伽者，在见地上理解法界智慧二无别的法子大乐的境界中，具备不散乱的禅定，因为没有行为的勤奋，无论智慧大小，都能在此生获得解脱。阿底瑜伽是，将执着的显现视为本来如此，不加改造、不加混淆地视为果位的自性，在如实证悟之时就认为获得了解脱，这是为什么呢？因为从禅定和行为的勤奋中解脱出来的缘故。《智慧秘密》中说：“光明大圆满中，没有任何地的次第。”等等。在获得果位的时候，有上、中、下三种，这里所列举的时间，只是略微提及了与上等根器者的果位相结合的时间。第三，获得果位的比喻是，按照密宗内道的观点，就像国王辨认出自己的孩子，或者身体的相好在自己身上圆满显现一样，或者像穷人找到宝藏，或者像巨人的如意宝珠一样。虽然这三种（生起次第、圆满次第、大圆满）在比喻上相似，但在勤奋程度和任运成就上有所不同。第四，获得果位的种类是，一般来说，九乘佛法都有各自果位的种类，有或没有。特别之处在于，生起次第、圆满次第、大圆满在果位的种类上总体一致，广而言之，就是果位无尽，因和庄严的轮涅是不可思议的。如经中所说：“不可思议亦双运。”以及《心髓》中所说：“普贤身不可思议。”
English
If one does not understand this and aims at other wisdom deities, hoping to obtain accomplishments from them. Maha Yoga is, understanding the view as the great self-nature of non-duality, and practicing properly without acceptance or rejection in behavior, one is liberated in this very life. Furthermore, the one with sudden realization is liberated without effort in the stages and paths, possessing the twofold steps in the state of realization, behavior without acceptance or rejection, and the glorious samaya of great equality. Also, the one with gradual realization, if one properly practices with view, behavior, samadhi, and samaya, one obtains longevity empowerment in this very life, and within that state, one obtains the result through sudden breakthrough and gradual means, hence it is called obtaining the result in one lifetime. Also, the Anu Yoga practitioner, in the state of understanding the son of great bliss, where the expanse and wisdom are non-dual, possesses undistracted samadhi, and because there is no effort in behavior, one is liberated in this very life, regardless of whether one's intellect is great or small. Ati Yoga is, regarding the appearance of attachment as it is, considering it as the nature of the result without alteration or adulteration, and believing that one is liberated at the time of realizing it as it is. Why is that? Because one is liberated from the effort of samadhi and behavior. From the Wisdom Secret, it is said, "In the great perfection of clear light, there is no stage of ground whatsoever." etc. There are three types of times for obtaining the result: superior, middling, and inferior. The times listed here are only a brief mention of the times associated with the result of the superior intellect. Third, the example of obtaining the result is, according to the Nyingma school of secret mantra, like a king recognizing his own child, or the complete manifestation of the marks and signs of the body in oneself, or like a poor person finding treasure, or like a giant's wish-fulfilling jewel. Although these three (generation stage, completion stage, and great perfection) are similar in example, there is a difference in the amount of effort and spontaneous accomplishment. Fourth, the categories of obtaining the result are, in general, even in the nine vehicles, there are categories of results, whether they exist or not. In particular, the generation stage, completion stage, and great perfection generally share the categories of results, so in detail, the results are inexhaustible, and the wheel of cause and adornment is inconceivable. As it says in the sutra, "Inconceivable also is the union." And in the Essence, it says, "The all-pervading body is inconceivable."
Chinese
如是等等宣说。又略作归纳，即：身五、语五、意五、功德五、事业五，共二十五。又可归纳为：身、语、意、功德、事业五者。经中云：极庄严之身是也。如是等等宣说。第五，果之体性，以噶玛、生起、圆满三种次第，未舍弃一与多之显现，安住于离一与多之自性中。如是亦云：于此之中，离一与多之，无边无中如是性，自生智慧无处显。如是宣说。第六，若问九乘次第之果是一还是他异？有些认为九乘次第之基果无差别，仅是方便上的差别而已，故为一。那么，是从基之如是性方面说的呢？还是从所化众生的角度说的？若如前者，则轮涅一切法，于法性平等性中无取舍，故于乘亦无堕入次第之边，已从果是一或非一之诤论中解脱。若如后者，则噶玛、生起、圆满三种次第之基，一切自法皆为大本体不可分割，且认为无取舍。如是名相师，不如此认为，以声闻乘之理，认为烦恼如怨敌、荆棘、毒药般应舍弃，不认为其无取舍，且于因轮回之时，不认为果已成就，舍弃因轮回后，认为果涅槃方才成就。如是基上产生差别，故方便上亦产生差别，果上差别亦极大，自胜者亦与之相应。菩萨乘则认为，胜义谛唯是空性，世俗谛中，轮回烦恼诸法经由修习后，依此获得果位三身，未了悟烦恼与菩提无取舍，而认为是有取舍的。如是于基上未了悟平等性、无取舍，故于方便或道上亦产生差别。因此，果上差别亦极大，下文将述。不仅如此，名相密