English
Generally, since it is the Mantra path, it is accomplished quickly. However, eventually, one must enter this unsurpassed path, therefore, in relation to this vehicle, it is said to be a long path. Furthermore, it is superior due to many special yogas of means, such as the union of father and mother deities symbolizing the union of spontaneously arising wisdom of skillful means and wisdom of emptiness, and enjoying the five meats and five nectars, etc. As it is said in the Guhyasamaja: "The equal entering of means and wisdom is said to be yoga. Whose non-entity is wisdom, means is the characteristic of entity." In terms of division, there are three: the tantra of father means, the tantra of mother wisdom, and the tantra of union of non-duality. In terms of lineage, the father tantras have six lineages: Akshobhya, Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Vajradhara. Similarly, in the mother tantra side, there are also six lineages: Vajrasattva, Vairochana, Vajra Sun, Padma Garwang, Hayagriva, and Heruka. The total division of tantras becomes twelve, and if divided further, it is said that there are infinite lineages, so there are as many tantras. In summary, there is nothing that is not included in the two, means and wisdom, and they are all included in the two, generation and completion. All of these are actually included in the Great Perfection. Thus, the supreme empowerment vehicle of means can be divided into three parts: generation stage, completion stage, and Great Perfection. First, the generation tantra, Mahayoga: Mahayoga means great yoga, because it far surpasses external yoga and is able to understand the meaning of non-duality, therefore it is called Mahayoga. It can also be divided into many according to the definition of tantra and practice sections. Here, explaining according to the general tantra Mayajala, the nature of the base tantra itself, in order to establish the view to be realized, it cannot be established by what appears to be the reasoning of debate, therefore it must be established by the three universally valid means of cognition, and it must be realized by self-awareness directly. The reasons for establishing it are also four: four realizations, three purities, four equalities, and the reason of the great self. The first is: In the Essence Tantra, it says: Same cause, etc.
Chinese
以“字句之理”来说。以加持和现量来说。以四种殊胜证悟来说。一切现证大圆满。如是说，以一因之理，确定一切法自生无生。以字句之理，确定一切法戏乐无灭。以加持之理，确定一切法体性无别。以现量之理，确定一切法自性离意，是为四种证悟之理。第二是，器情相续皆证悟。如是说，以三种清净之理，确定外内器情蕴界处一切皆为大清净。第三是，等性更增上等性之。坛城普贤王如来刹。如是说，以四种等性之理，确定以世俗谛和胜义谛所摄的一切法皆为大平等。第四是，自生智慧无住现。如是说，以大主宰之理，确定一切法心性自生的大智慧，本来安住于一体性中。以这些衡量之理，现量证悟自性因的相续之实相，是为大圆满独有的宗见。如是亦如海中所说：如海清澈之影像，声影不作意于心，自证现量离所缘，自明离三不动摇，决定何者为根本，闻思修之见究竟。如是说。又如猛电中所说：现量觉性若决定，瑜伽士即达于地。如是说。如是，以确定见之义为基础，道有方便次第和解脱次第两种。第一种也有，解脱道示现为方便。如是说，从束缚之业，以行持而获得解脱之果。主要以方便的差别，不舍弃三毒，以践踏之行持的苦行，若与见之根本相结合而行持，则不但不束缚，而且迅速获得解脱之果。若不如是行持，则不但不能获得解脱，而且有堕入恶趣的极大过患。
English
In terms of "the principle of letters and words." In terms of blessing and direct perception. In terms of the four kinds of supreme realization. All are directly realized as the Great Perfection. Thus it is said, by the reasoning of one cause, it is determined that all phenomena are self-arisen and unborn. By the reasoning of the principle of letters and words, it is determined that all phenomena are playful and unceasing. By the reasoning of blessing, it is determined that all phenomena are of inseparable essence. By the reasoning of direct perception, it is determined that all phenomena are of a nature beyond mind, which is the reasoning of the four realizations. The second is, "The vessel and essence, the continuums, are all realized as pure." Thus it is said, by the reasoning of the three purities, it is determined that all outer and inner vessels and essences, aggregates, elements, and sources are all of great purity. The third is, "Of equality, surpassing equality, the mandala, the realm of Samantabhadra." Thus it is said, by the reasoning of the four equalities, it is determined that all phenomena included in the relative and ultimate truths are all of great equality. The fourth is, "Self-arisen wisdom, non-abiding appearance." Thus it is said, by the reasoning of the great self, it is determined that all phenomena, the nature of mind, the great self-arisen wisdom, have always abided in the nature of one. By these measuring reasonings, directly realizing the reality of the continuum of the self-nature cause is the unique view of the Great Perfection. Thus, as it is said in the Ocean: "Like the image of a clear ocean, without focusing on the sound image in the mind, self-awareness, direct perception, free from objects, self-luminous, free from the three, unwavering, whatever is determined as the foundation, the view of hearing, thinking, and meditating is perfected." Thus it is said. Also, as it is said in Fierce Lightning: "If the direct perception of awareness is determined, the yogi will reach the ground." Thus it is said. Thus, based on the certainty of the meaning of the view, there are two stages on the path: the stages of means and the stages of liberation. The first also has, "The path of liberation is shown as a means." Thus it is said, from the binding karma, the result of liberation is obtained through practice. Mainly, with the difference of means, without abandoning the three poisons, whatever ascetic practice of trampling is combined with the foundation of the view, it will not only not bind, but also quickly obtain the result of liberation. If it is not practiced in this way, not only will liberation not be obtained, but there will also be a great danger of falling into the lower realms.
Chinese
我拥有如同弥迦的结合，其利益和风险都很大。这样的方法有两种：诀窍的上门和下门。前者是：如渐次法一样，依靠自身上门的六个脉轮，通过炽燃滴漏的结合，体验大乐的智慧，如《续海》所说。后者是：如顿法一样，依靠他人身体的下门，即空行母的秘密处，通过近修、近成就、成就和伟大成就四种结合，瞬间强制生起乐空的智慧，从而一举完成地道，如《灰烬续》所说。第二，解脱道是：主要通过三种智慧来确定和证悟，从而使自相续的束缚自然解脱，并在法性的虚空中获得解脱，虽然没有像方便道那样的快速特点，但在与果结合方面没有区别，并且利益和风险较小，就像珍贵的颈饰卡斯图巴的例子一样。其中也根据根器的不同，分为顿法和渐法两种。第一种是：在灌顶时获得解脱，如因陀罗菩提。第二种是：在《心髓续》中说：具有智慧进入之相的受持，是成熟果的因和缘，任何具有能力者，都被称为持明者的胜刹。因此，有三种：因是认识之相的见解，缘是进入之相的禅定，道是转化的果，即持明。第一种已经在上面说过了。第二种禅定，分为意乐修和决定圆满两种。前者是：仅仅对一般意义的形象，以意乐作为道来修持。后者是：学习两种次第的禅定，直到五种体验达到圆满，如《毗玛拉手印禅定释》中所说：动、得、习、住、圆满五种，是禅定体验的生起方式。所修之道是：《心髓续》中说：以有次第成熟的方式，安立进入的五支。凡是诸法皆为自证之故，死亡是胜义谛，出生是世俗，出生次第三者是无二之义。因此，完整地展示了同时修持死亡、中有、出生三种存在的道路，即死亡
English
Possessing me is like the union of Mika, with great benefits and risks. There are two such methods: the upper and lower doors of the instructions. The former is: like the gradual path, relying on the six chakras of one's own body's upper door, through the union of blazing and dripping, experiencing the wisdom of great bliss, as taught in the Ocean of Tantras. The latter is: like the sudden path, relying on the lower door of another's body, the secret place of the dakini, through the four unions of approach, near-accomplishment, accomplishment, and great accomplishment, forcibly generating the wisdom of bliss and emptiness in an instant, thereby completing the grounds and paths in one go, as taught in the Ash Tantra. Second, the path of liberation is: mainly determined and realized through the three wisdoms, thereby naturally liberating the bonds of one's own continuum and becoming liberated in the expanse of dharmata, although it does not have the rapid characteristics of the path of means, there is no difference in combining with the result, and the benefits and risks are small, like the example of the precious necklace Kastubha. Among these, there are also two types, sudden and gradual, according to the capacity of the faculties. The first is: liberation at the time of empowerment, like Indrabhuti. The second is: In the Heart Essence Tantra, it says: "The holding of the characteristic of wisdom entering, is the cause and condition for ripening the fruit, whoever becomes capable, is known as the victorious field of the vidyadharas." Therefore, there are three: the cause is the view of the characteristic of knowing, the condition is the samadhi of the characteristic of entering, the path is the fruit of transformation, which is the vidyadhara. The first has already been mentioned above. The second samadhi, is divided into aspiration meditation and definite completion. The former is: meditating on the image of the general meaning alone, with aspiration as the path. The latter is: learning the samadhi of the two stages, until the five experiences reach completion, as stated in the Commentary on the Mudra Meditation of Vimala: "Movement, attainment, habituation, stability, and completion are the five ways in which meditation experiences arise." The path to be meditated upon is: In the Heart Essence Tantra, it says: "In the way that existence ripens in stages, the five branches of entering are established. Because all things are self-aware, death is the ultimate truth, birth is conventional, the three stages of birth are the meaning of non-duality." Therefore, it fully demonstrates the path of simultaneously training the three existences of death, intermediate state, and birth, which is death.
Chinese
与死亡光明相顺应的道路是大空性，与中阴相顺应的道路是大慈悲，与三有次第相顺应的道路是单印，以及有戏印，和聚会轮，总共是五种。其中，粗分是生起次第，细分是圆满次第的修习方式有两种。首先，众生在死亡转移时，内外次第融入完结的最后，会出现死亡中阴法身的光明。为了将此认知为道用，将显现和声音所包含的一切法，都修持为法身离戏的如实性三摩地。如果没有认识到光明，为了净化中阴意生身如幻的阶段的习气，修持无有对境的普贤王如来三摩地的自性，也就是大慈悲，遍布虚空。从那个基础开始，在中阴没有解脱之前，从受生于母胎到出生的习气，为了净化这些习气，单印有粗细两种。由于对将要出生的处所产生贪恋，因此在没有进入那个处所之前，为了净化有之间的阶段，修习细分因的三摩地的自性，也就是学习具有字明观的八种量。之后，从进入父母精血之间，到外在感官觉醒的阶段，为了净化这些习气，学习粗分本尊，也就是通过四现观和三种仪轨等，生起与四生方式相符的生起次第。为了净化从出生到成长的习气，学习有戏印也有四种。如《道次第》中所说：“轮、聚、数、面、手。”也就是，展开坛城，展开聚会，展开数量，展开面容和手印。这四种依次是寂静和忿怒本尊的坛城，有广、中、略三种。聚会有单、三、五种。数量方面，寂静本尊有千数、两万四千数和任运成就等。忿怒本尊有四百五十数、七万六千八百五十数和任运成就等。面容和手印也有广、中、略三种方式。为了净化从成年到衰老的习