Chinese
虽然在业幻化网的等持中并不明显，但根据释续和修法等的意趣，无论进行自生、他生的仪轨，还是生起五现证菩提，或者生起金刚的三种仪轨等，都没有矛盾。圆满次第是像解脱道生起次第一样，以五种瑜伽的束缚来束缚，以及像方便道上下之门共同一样，以四喜的束缚来束缚，还有不共的四轮中，如从比玛拉的秘密窍诀中出现的那样，修习四口诀的圆满次第的修法次第等。从解脱道以五瑜伽的束缚来束缚的分别的解释传统中出现的是，在道的体性上与五次第相似，荣 सोम 大师在《宝性论释》中所说的是与大圆满妥噶的诀窍相似。从生起次第进入圆满次第的方式是，解脱道一下子成为生圆双运，成为真实道圣道双运的体性。解脱道渐次者和方便道者都需要修习生圆次第，也就是先生起次第有相瑜伽圆满后，从圆满次第的秘密灌顶道中依次进入，或者在有相的所依上修习秘密灌顶道后，现前幻身和光明，然后将积资粮和智慧灌顶道之近因风心所成的幻身本尊融入到义光明中，升起双运本尊，以及白天修习大空瑜伽，晚上与睡眠光明相结合，从见到哭泣等征相开始，生起譬喻光明，这是圆满次第的大空。以悲心幻化的牵引，白天修习有相瑜伽，并与之相关联，从譬喻光明中以悲心幻化的牵引，升起幻身本尊有相，以及那样的瑜伽方式，像那样通过生圆双运道，在加行道和胜法位之间行进，并将那个所依与积资粮的近因圣道相结合等，有多种解释传统。无论如何，对于以有相所摄的生起次第本尊瑜伽，一定要...
English
Although it is not clear in the samadhi of the net of karmic illusion, according to the intent of the explanatory tantras and sadhanas, there is no contradiction whether one performs the rituals of self-generation or other-generation, or generates the five manifest enlightenments, or generates the three vajra rituals, etc. The completion stage is like the liberation path and the generation stage, binding with the bonds of the five yogas, and like the commonality of the upper and lower gates of the means path, binding with the bonds of the four joys, and the uncommon four chakras, like the method of meditating on the completion stage of the four instructions that appears from Vimala's secret key, are the stages of meditation. What arises from the separate explanation tradition of binding the liberation path with the bonds of the five yogas is similar to the five stages in the nature of the path, and what Rongzom Chenpo says in the commentary on the Jewel Ornament is similar to the instructions of Dzogchen Trekchö. The way to enter the completion stage from the generation stage is that the liberation path becomes the simultaneous generation and completion, and becomes the nature of the true path, the union of the noble path. Those who follow the gradual liberation path and those who follow the means path need to practice the gradual generation and completion stages. That is, after the generation stage of the form-endowed mudra is completed, one enters gradually from the secret empowerment path of the completion stage, or after practicing the secret empowerment path on the basis of the form-endowed, one manifests the illusory body and clear light, and then merges the illusory body deity formed from the wind-mind, the proximate cause of accumulating merit and wisdom empowerment path, into the clear light of meaning, and arises as the union deity. And after meditating on the great emptiness yoga during the day, one combines it with the clear light of sleep at night, and from seeing signs such as crying, one generates the example clear light, which is the great emptiness of the completion stage. With the attraction of compassion and illusion, one practices the form-endowed yoga during the day in connection with it, and from the example clear light, with the attraction of compassion and illusion, the illusory body deity arises as form-endowed, and that way of yoga, like that, through the generation-completion union path, one travels between the path of joining and the supreme dharma, and it is said that one combines that basis with the noble path, the proximate cause of accumulating merit, etc. There are many explanation traditions. In any case, for the deity yoga of the generation stage summarized by the form-endowed, one must...
Chinese
当获得这些时，与它们结合，进行秘密灌顶道的风瑜伽和智慧灌顶道的口诀，练习上门和下门，即智慧手印等，由此产生四空和四喜，仅仅是方法上的差别，与道的现观加行道四者意义相同。然后，依靠实际的事业手印，将见道与有戏论和无戏论的行为联系起来，与时间相关地修持，这样可以吗？智慧灌顶道的所依，无论是居家者还是出家者，如果不能掌握方法，束缚是相同的；如果掌握了，在方法道上是相同的，如果按照经典如实修持，没有矛盾吗？包括自己的罪过，是否获得包括果报在内的差别，三种认识是否如其字面意义般在道上生起，以及贪执分别的自性是否解脱为乐空，这些是关键。在真正的圣道和与其无间断的道上修持，忍位和获得位是否堕入恶趣等等，以及结合教言进行修持，这是密咒方便的伟大之处，不结合，而是遵循因果和地道次第的一般安立，这样与觉沃的《菩提道灯论》大体上意趣相符吗？一般来说，所有地道果位的安立都需要了解。特别是，对于初学者来说，了解如何修持资粮道和加行道，乃至如何将见道联系起来，这一点非常重要。一般来说，要知道密咒道的快速性和殊胜性，特别是大圆满道的快速性和方便的伟大之处，乃至见道。此后，既然是大乘，就不能说有丝毫的差别。诸佛的密意，是诸佛之子的殊胜之母。诸佛的妙道，是金刚乘。以我等微小的智慧，如何能忍受评判？为了断除疑惑而书写，没有罪过。这是被称为莲花金刚者所写，善哉！ 阐明无上密续意义差别的明灯。
English
When those are obtained, combining with them, practice the wind yoga of the secret empowerment path and the instructions of the wisdom empowerment path, practicing the upper gate and the lower gate, namely the wisdom mudra, etc., thereby generating the four emptinesses and the four joys, with only a difference in method, which is the same in meaning as the four stages of realization of the path of application. Then, relying on the actual action seal, connecting the path of seeing with actions with and without elaboration, practicing in relation to time, is that okay? The basis of the wisdom empowerment path, whether householder or renunciant, if the method is not grasped, the bondage is the same; if grasped, it is the same on the path of method, if practicing according to the scriptures as they are, is there no contradiction? Including one's own faults, whether or not the difference of obtaining including the result, whether the three recognitions arise on the path as their literal meaning, and whether the nature of attachment and discrimination is liberated as bliss and emptiness, these are the key points. Practicing on the true noble path and the path that is uninterrupted with it, whether the forbearance and attainment fall into the lower realms, etc., and combining the teachings for practice, this is the greatness of the secret mantra method, not combining, but following the general establishment of cause and effect and the stages of the ground and path, is this generally in accordance with the intention of Jowo's "Lamp for the Path to Enlightenment"? In general, all the establishments of the ground, path, and fruit need to be known. In particular, for beginners, it is very important to know how to practice the accumulation path and the preparation path, even how to connect the path of seeing. In general, one must know the speed and excellence of the mantra path, especially the speed of the Great Perfection path and the greatness of the means, even up to the path of seeing. After that, since it is Mahayana, one cannot say that there is even a slight difference. The secret intention of the Buddhas is the supreme mother of the sons of the Buddhas. The excellent path of the Buddhas is the Vajrayana. How can we, with our small minds, endure to judge? Writing to dispel doubts, there is no fault. This was written by one called Padma Vajra, may it be virtuous! A lamp clarifying the distinctions of the meaning of the unsurpassed secret mantra tantra.