English
Because the tantras do not explicitly state, they are combined through implication. The third is for seeking meaning and is meaningful, which is further divided into two: paths and conditions. The paths are again divided into two. As stated in the 'Ocean of Illusions': 'Dividing the path by the division of lineages, five and one cause the transformation of cause and effect, the uncertain common dividing place, four are the common paths of liberation, similarly, one lineage is not common, it itself manifests inner and outer parts, the common path dependent on external circumstances, here four and three are two common ones, from now on for practice to become the cause, nature precedes, and intentionally precedes comparison and proceeds. Therefore, the common preliminary completion place, the place of transformation arising from the base and occasion, is distinctly shown in the path of liberation, the simultaneous and gradual entry into that, appears distinctly in the order of vessels.' Thus it is said. Here, the common paths are four: the lineage of the vehicle of gods and humans, the lineage of the vehicle of hearers, the lineage of the vehicle of solitary realizers, and the dependent unsurpassed lineage. So, how does it transform into a path? Because of the previous and the action. This scripture itself says: 'On the steps of the path, the perfections are practiced in a way that cause and effect are complete.' And, 'Also, the distinctions of the grounds are established, the path to enter the secret essence.' These and the four vehicles for liberation, one vehicle abides in the fruit. Through these meanings, there is no doubt. It should be known to summarize in the door of action, it is not to enter, in order to examine the downfall of the path, and in order not to stray far from the near path. From uncertainty and those factors, the mind changes with four conditions, in this vehicle of ground and fruit where the five consciousnesses arise in sequence, also because the trainees' practice, afflictions, and inclinations are different, striving, what are the two paths that it transforms into? The path of liberation and the path of freedom. That is also what the scripture itself says: 'Through the combination of hearing, thinking, and meditation, self-born co-emergent naturally accomplished.' And, 'Perfect natural accomplishments, are manifested by the secret supreme empowerment.' Thus it is said. Among them, there are two paths of liberation: simultaneous and gradual entry. That is also what is said in the distinct exposition: need, connection, approaching, practicing, characteristics.
Chinese
并且，进入坛城的四门和，四种觉悟完全平等真实。一以方法转为二，自然证悟后自然修习。无次第之自性显现关联，有时说是大圆满。中间分开的次第，说是见与修双运。修也以分类变为三一。如是说。顿悟派是从理性的角度，将自性的意义彻底领悟后，没有对无境自明进行任何混淆，因此本尊刹那间显现，那本身就转变成力量而达到究竟。对于此，有时所说的三个次第并不明显。在功德增长之因中说：不作伪如实安住，自然成就的坛城将会显现。如是说。另一种分类是，虽然见在是否达到极限上方法没有差别，但中间阶段的特征性智慧是不同的。是什么呢？第一是空性的瑜伽，第二是慈悲化身的瑜伽，第三是手印一体的瑜伽，第四是具有戏论的瑜伽，第五是获得自在的瑜伽。这些也只是暂时性的名称，其本体是一样的，如诀窍中说：空性的门是第一，念诵的类别就是它。第二是无相之门，念诵的一部分就是它，第三是无愿之门是近亲，第四是修和修大，禅定行持，详细分类，自性光明之门也是。第五是果的特征，是需要的需要达到究竟。如果与菩提心的次第结合，第一是五种动摇的菩提心，第二是愿三个进入心，住和究竟四五，第三见住具有四种，第五与第五结合。或者瑜伽一具有五种。如是说，因为容易理解所以不解释了。而且就在这其中说：宽广浩大任运成，内外器情本来清净。清净觉悟本身也是法界性，此乃金刚平等性。如果想要迅速成就悉地，就观修极细极深。我和我所的他人等，观修极不明显于法界中。那禅定如果习惯了，一切
English
And, the four doors to enter the mandala, and the four kinds of realization are completely equal and true. One transforms into two through method, naturally realizing and then naturally practicing. The self-nature of non-sequentiality manifests in connection, sometimes referred to as the Great Perfection. The sequence divided in between, it is said that seeing and practice are inseparably linked. Practice also transforms into three-in-one through classification. Thus it is said. The sudden school, from the perspective of reason, thoroughly understands the meaning of self-nature, without any confusion of the self-illuminating without object, therefore the deity manifests in an instant, and that itself is transformed into power and reaches the ultimate. For this, the three stages sometimes mentioned are not obvious. In the cause of increasing qualities, it is said: Unfabricated, abiding as it is, the spontaneously accomplished mandala will appear. Thus it is said. Another classification is that although there is no difference in method regarding whether seeing has reached its limit or not, the characteristic wisdom of the intermediate stage is different. What is it? First is the yoga of emptiness, second is the yoga of compassionate emanation, third is the yoga of one mudra, fourth is the yoga with elaboration, and fifth is the yoga of obtaining freedom. These are also just temporary names, their essence is the same, as it says in the pith instructions: The door of emptiness is the first, the category of recitation is it. The second is the door of no sign, a part of the recitation is it, the third is the door of no aspiration is a close relative, the fourth is practice and great practice, meditative conduct, detailed classification, the door of self-luminous clarity is also. The fifth is the characteristic of the fruit, it is the need of needs to reach the ultimate. If combined with the stages of Bodhicitta, the first is the Bodhicitta of five movements, the second is the aspiration three entering the mind, dwelling and ultimate four and five, the third seeing dwells possessing four, the fifth combines with the fifth. Or yoga one possesses five. Thus it is said, because it is easy to understand, it is not explained. Moreover, it is said within this itself: Vast and expansive, spontaneously accomplished, outer and inner, vessel and content, are primordially pure. Pure realization itself is also the nature of Dharmadhatu, this is the Vajra equality. If you want to quickly accomplish siddhis, then meditate on the extremely subtle and profound. Me and mine, and others, meditate on being extremely imperceptible in the Dharmadhatu. If that samadhi is accustomed to, everything
Chinese
观如幻之所缘，知如幻化之相。如是再三串习后，彼后修习微细之三摩地。如是说。又根本续云：具足四十二支分，彼即支分戏论主。如是说。又，于虚空界不可思议处，修习种种佛之坛城。如是说而明晰。彼等亦由寂静与忿怒二二随欲之故，配于第三以上。解脱之胜道有二，顿入与渐入。其中，顿入者，即此中，为五灌圆满之誓句故而明晰，由本来自成故，不依于画像坛城，以具相明点而圆满，即于上师之面，无余罄尽。渐入者有二，以风之业，依于上下之门之差别。彼亦如幻化海云：差别由风所生者，是智慧生处上下门，是迎请与禁锢之方便，三二轮与三命根，火风行故虚空界，乳汁上行而著名，以三禁锢生五心之次第，由生起十六地，自性俱生之故，以束缚即是解脱道。如是说故，以因果之理而为二。显示道之助伴支分者，如何耶？即行持与，坛城与，誓句与，事业与，修持与，供养与，正理等，以证悟与，三摩地先行为要，以暂时的支分而计，然亦非不欲方便。彼亦于一切行境不超越，以大誓句成办义利，根本支分一切之守护，是无二殊胜证悟者。如是说故，而为决择。其中，他之行持者，无取舍之稀有行持与，信勤之行持与，无自性之行持与，大悲之行持与，舍弃差别之瑜伽行持与，有戏论之行持与，神变之行持与，苦行之行持也。彼亦初则顿入，六见修次第合。
English
Meditate on the object of illusion, and understand it as the nature of emanation. Having become accustomed to this again and again, then meditate on the subtle samadhi. Thus it is said. Also, from the Root Tantra: "Endowed with forty-two branches, that itself is the lord of the branches of elaboration." Thus it is said. Also, "In the inconceivable realm of space, meditate on various mandalas of the Buddhas." Thus it is made clear. Those are also applied to the third and above, according to the inclination towards the two, peaceful and wrathful. The supreme path of liberation is twofold: sudden and gradual. Among these, the sudden entry is clear in this very one, for the sake of the vows of the five empowerments being complete. Since it is spontaneously perfect from the beginning, it does not rely on painted mandalas, but is perfected by the complete bindu with characteristics, that is, completely without remainder in the face of the guru. Gradual entry is twofold, the distinction being based on the doors above and below, through the action of the winds. That also, from the Magical Net Ocean: "The distinction that arises from the winds is the source of wisdom, the doors above and below. It is the means of summoning and binding. The three two wheels and the three life-forces, the element of space by the movement of fire and wind. Milk is known to rise upwards. By three bindings, the sequence of the five minds. By generating the sixteen grounds, because of the co-emergent nature, bondage itself is the path of liberation." Thus it is said, so it is twofold in terms of cause and effect. Showing the limbs that are the conditions of the path, what are they like? Namely, conduct, mandala, vows, activities, accomplishment, offerings, and reasoning. Understanding and samadhi are to be done first, and are considered as temporary limbs, but method is not unwanted. That also does not transcend all fields of activity, accomplishing benefit with great vows, the guardian of all root limbs, is the non-dual supreme realization. Thus it is said, and it is determined. Among these, the conduct of others is: extraordinary conduct without acceptance or rejection, conduct of faith and diligence, conduct of no-self-nature, conduct of great compassion, conduct of yoga abandoning distinctions, conduct with elaboration, conduct of magical powers, and conduct of asceticism. That also, initially, is sudden entry, combining the six visions and the stages of meditation.
Chinese
最后应用于方法。如是说。坛城一般有七种，即自性、影像、增上影像、三摩地、会众和菩提心。其中各自的差别是：自性即是究竟，一亦转为身语意，最后所化慈悲与忿怒，福德宝藏与事业成就五者。彼之瑜伽始末分，第二是自知自显现的，蕴、界等，显现并象征而得名是确定的。另一部分，灌顶和，成就和，事业和，福德转为所依。那也有十种差别，和四种。最初与第三种结合，第二种从意义上显现为六种。同样，最后的两种是五种。五种不分别的智慧圆满，坛城确定那也是一样的。第三种如实寂静忿怒众，分别有七种显现。如是集合一三五，差别是天和瑜伽士和，资具、时间和处所。菩提心内外秘密的，四处所三界大智慧，根本释续二者共同应用。如是幻化差别所示的口诀中说到。誓言是，彼中说到：必要、定义、本体和，名称、过患、功德等，为自他二者之故过患功德二者，名称、本体、应守护者等，经广中略一五三，因三十六或四。最后两种差别总，自他共同领受为四。彼之知性先已行，以青色故为四，因此解脱的，先前应得于此时约束。如是说，那也以口诀明示而解释。事业行为是，差别显示中说：为自他义所作之义，本体、相、功德和，处所和，资具、天、时和，明咒和，心和，金刚橛者和，坛城、方便和次第的处所，事业的意义圆满最初四者，于二有三八差别数，四种功德自他所，四二坛城随其后修习，行为护摩方便佛塔和，供品和舞蹈姿势舞蹈而作，瑜伽二三习惯后，首先志愿三四何须说，第二之三第二之末，方法。