English
From "the means of entering realization itself," this chapter elucidates both provisional and definitive meanings. After explaining the fifth branch, and in order to subsequently explain the sixth branch in accordance, the teacher, the Lord of Secrets, called out to the great Bodhisattva, the Lord of Lanka, who has an inferior body, by means of the method of definitely and completely entering the mind of Samadhi, which is realization, view, and practice. Having spoken the branch of the great scripture's combination, he taught: "O Holder, Lord of Lanka! The last of the six branches, by completing this, also shows the aftermath of exhaustion. It is also the branch of being skilled in means with compassion for the sake of others, realizing suchness for one's own sake and entering into meaning. It is certain to combine with the temporary meaning and the ultimate result, and the name is also accomplished. It is explained as sixty-one by division." The second has two: Thirty-two are explained as combining for one's own benefit, and twenty-eight are explained as combining for the benefit of others. In the first, there are eight sets of four: four realizations, four characteristics, four necessary connections, four branches for entering the mandala, four metaphors for entering slowly, four metaphors for entering the path, four branches of approach and accomplishment, and four explanations combined with characteristics. The first is: from "nature, source of arising" to "definitely establish." The single cause is: if the nature of all dharmas is examined, the essence is unborn and unceasing, so if it is thought that there is no object, then everything will not cease, so whatever appears, the truth in meaning is inseparable, and the single essence is explained as suchness, like the cause of non-existence, the basis of appearance as imputation, attachment, establishment, and accomplishment, so the nature to be realized or established is realized as the same cause. The method of letters is: all dharmas are the ultimate fruit of body, speech, and mind, the door of arising of definite realization. The three of speech, body, and mind, in the manner symbolized by the three of A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, O（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧）, and Om（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, the nature symbolized by A, all dharmas are separated from the causes and conditions of one's own mind, so the speech in which the characteristics are not born anywhere and appear, and that is not a temporary emptiness, but appears as wisdom, so the Dharmakaya in which the Dharmadhatu and wisdom are inseparable, in the manner symbolized by the second letter O, and those are also self-arisen.
Chinese
无需寻找，五种智慧已圆满，以“嗡”（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字代表圆满之心的体性，觉悟成佛之理显明。加持而证悟，即以证悟之力，不由自主地与意义相结合。例如，白色棉布经过染色，能将白色变为红色的力量在于茜草，能变为蓝色的力量在于靛蓝。同样，三界自性光明本即清净的棉布。以讲解和证悟二者的颜料，使自性光明显现为佛身和智慧果的颜色，此为“润泽”。如此觉性自生，即为“加持”。然而，将非有转变为有是不可能的。现量证悟，是上述三者的结果。诸法自然成就于密咒真如，在自性光明中证悟，并非仅仅依赖言语和执着意义，而是确切地理解法性本然之义，从而获得巨大的证悟把握。如是，通过四种证悟，按照次第将真如正义确立于心中，并加以串习。这些仅是见解，是第一个四法。第二个四法，从“知与入”至“是特征”之间所阐述的内容，是为了普遍和分别地展示四种特征。如是，现量证悟的自明觉性是见解的特征，是如实见道的意义。通过安住于如是所见之义的禅定而入定。通过将此与因缘混合，依随顺之行而增进。如是，通过努力，与具有暖相之双运果，最终成为道路以下的持明者。无需寻找，自然成就，无需造作即可生起胜者之果位，此为伟大的果，以上四者是四种特征。因此，从五或十种瑜伽之因获得见道，随后依随因缘、禅修和行持二者，从而证得道之持明，最终现前果位。或者，这些是三种瑜伽：知是基础，入和暂时的果是道，成佛本身是果的瑜伽。
English
The nature of mind, complete without seeking the five wisdoms, is represented by the letter "Om" (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) as the way to complete, clarifying the understanding of becoming a Buddha. Realization through blessing is the effortless connection to meaning through the power of realization. For example, just as the power to transform white cotton cloth into red lies in madder, and the power to transform it into blue lies in indigo, so too, the three realms' self-awareness is inherently the pure cotton cloth. The "lub" (Tibetan: རློབ་པ་) is the smearing that makes self-awareness appear in the colors of the form body and wisdom fruit, using the dyes of the two realizations of explanation and realization. Thus, the arising of awareness within itself is "lab" (Tibetan: བརླབས་པའོ). However, transforming something from non-existent to existent is impossible. Direct realization is the result of those three. The meaning of all phenomena being spontaneously accomplished in the mantra's suchness is realized directly in one's own awareness, not merely relying on verbal sounds and holding onto meanings, but rather truly understanding the meaning of the way things are, thereby gaining great confidence in realization. Thus, through the four realizations, the true meaning of suchness is definitively established in the mind according to the order of entry, and then practiced. These are solely views, the first fourfold. The second fourfold, from "knowing and entering" to "is characteristic," is taught to show the four characteristics in general and in particular. Thus, the self-luminous knowing nature of direct realization is the characteristic of view, the meaning of truly seeing the path. Entering through the samadhi that dwells in familiarity with what is seen in that way. Through mixing this with conditions, relying on increasing through conduct that is in accordance. Thus, through effort, the conjoined result that possesses the signs of warmth ultimately becomes a vidyadhara below the path. Without seeking, spontaneously accomplished, without needing to create, the state of the victorious one arises, and these four are the four characteristics. Therefore, having attained the path of seeing from the cause of the five or ten yogas, and then following the two, conditions and meditation conduct, one attains the vidyadhara of the path and ultimately manifests the result. Or, these are the three yogas: knowing is the basis, entering and the temporary result are the path, and becoming a Buddha is the yoga of the result.
Chinese
也成为意义。第三，从“彼关联彼需”至“应作是”。此乃所示。何为需关联？以所求之义，于此成为瑜伽三者与道之需关联。导师开示甚深秘密续，何时能确定其词义？了知因，入于缘，道之成就，以及究竟果之四种特征，亦依彼等确定之次第，前者关联于因，后者关联于果。前者成为方法，后者亦关联于从方法中生起。因此，瑜伽五者与十者亦随之相应。彼等之需要，如各道之条件般，需以肢分接受。彼之象征为言说，彼有能说与所说。所说，应于续之义、道次第与瑜伽三者之各阶段了知。能说，以缘起词与字母等象征并获得。此处所说之需要，乃特殊之需要，因需象征所说故。彼等亦因依循先前之义道而修习，故习气转为力量，堪能而究竟，乃显现果，故为需要中之需要，即应成办彼。如是为三四支。第四，由“闻少习与定”所示。入之四支为：一般而言，修学之十边亦然，若次第归纳，则以不误解方便乘之论典而由闻知，故如实了知十边依赖于闻，故首先闻法重要。其次，由闻之门，通达义之把握而证悟。如是于证悟中作瑜伽而修习。如是修习后，堪能而定能究竟成果，成为不可变。此为四四支。第五，由“开见入与得”所示。彼之譬喻为入坛城之四支：开启以闻之智慧眼极清净，不颠倒地确定自性，譬如张开眼睛。闻思
English
It also becomes the meaning. Third, from "That connection, that need" to "Should be done." This is what is shown. What is the need connection? With the meaning of what is sought, here it becomes the need connection of the three yogas and the path. The teacher taught the profound secret tantra, when can its meaning be determined? Knowing the cause, entering the condition, the accomplishment of the path, and the four characteristics of the ultimate fruit are also related in the manner that the former is related to the cause and the latter is related to the fruit, according to the order of their determination. The former becomes the method, and the latter is also related to arising from the method. Therefore, the five and ten yogas also correspond accordingly. Their need is that, like the conditions of each path, they must be accepted with limbs. Its symbol is speech, which has the speaker and the spoken. The spoken should be understood in the meaning of the tantra, the stages of the path, and the various stages of the three yogas. The speaker is symbolized and obtained by conditional words and letters. The need stated here is a special need, because it is necessary to symbolize what is spoken. Because they are also practiced by following the previous path of meaning, the habit becomes strength, becomes capable, and is ultimately accomplished, which is the manifestation of the fruit, so it is the need of needs, that is, it should be accomplished. Thus, it is the third four branches. Fourth, it is shown by "Little hearing, habit and certainty." The four branches of entry are: In general, the ten limits of learning are also the same. If the order is summarized, it is known by hearing without misunderstanding the texts of the expedient vehicle, so truly knowing the ten limits depends on hearing, so hearing is important first. Secondly, through the door of hearing, one understands the grasp of meaning and realizes it. Thus, one practices yoga in realization and cultivates it. After practicing in this way, one becomes capable and certainly achieves the ultimate fruit, becoming immutable. This is the fourth four branches. Fifth, it is shown by "Open, see, enter and obtain." Its metaphor is the four branches of entering the mandala: Opening the eye of wisdom of hearing is extremely pure, and determining the nature without inversion is like opening the eyes. Hearing and thinking
Chinese
通达意义，见到密咒的三种坛城，譬如见到外境或坛城一般。将证悟的意义付诸瑜伽，就是进入三种坛城，譬如被放入坛城中一般。如此进入后，通过努力，不堕下地，获得上地，果实自然成就，譬如在坛城中获得灌顶一般。这是第五个四法。这些是五种有漏道中的第一个，然后是见、修，最后结合于道。讲解也与之相符。第六个是：彼寻彼得入证悟。这表明了什么呢？什么是心入并生起的四个支分呢？首先，仅以“彼”这个寻求的词语，通过开启密咒之眼的方法来寻找意义；如此寻找后，获得密咒的通达，从而见到真谛；为了熟悉那个意义而进入；通过习惯，意义得以证悟。这是第六个四法。第七个是：近修近近修，成办与成就。这表明了什么呢？四种近修和成办是：首先，寻找道是近修。证悟是近近修。修习是成办，最终完成并成就就是大成办。或者，认识到是自心是近修，认识到是本尊是近近修，认识到是法性是成办，获得佛陀是成就。又或者，通过了解法性的意义是近修，安住于那个意义是近近修，特别安住于意义是成办，最终完成且无有恐惧是成就。又或者，以下面四个集合的角度来说，了解平等之义是近修。修习是近近修。观修二者无别地成就就是成办。从那些能够胜任而证悟就是大成办，这是第七个四法。这显然也可以按照玛哈瑜伽的方式来讲解。第八个是：如是平等变。从“是”到“入次第”。这表明了与见解的特征相结合的四种成就：如所说的那样，按照次第进入，或者通过听闻和思考，平等性得以证悟，并且证悟了
English
Having understood the meaning, seeing the three mandalas of the secret mantra is like seeing the external environment or the mandala. To practice yoga on the meaning of realization is to enter the three mandalas, like being placed in the mandala. Having entered in this way, through effort, without falling to a lower ground, obtaining a higher ground, the fruit is naturally accomplished, like obtaining empowerment in the mandala. This is the fifth set of four. These are the first of the five contaminated paths, then seeing, meditating, and finally combining into the path. The explanation is also consistent with this. The sixth is: "That seek, that find, enter, manifest." What does this indicate? What are the four branches of entering and arising of the mind? First, only with the word "that" of seeking, through the method of opening the eye of the secret mantra, one seeks the meaning; having sought in this way, one obtains understanding of the secret mantra, thereby seeing the truth; in order to become familiar with that meaning, one enters; through habituation, the meaning is realized. This is the sixth set of four. The seventh is: "Approach, near approach, accomplish, and achieve." What does this indicate? The four kinds of approach and accomplishment are: first, seeking the path is approach. Realization is near approach. Meditation is accomplishment, and finally completing and achieving is great accomplishment. Or, knowing it as one's own mind is approach, knowing it as the deity is near approach, knowing it as the nature of reality is accomplishment, and attaining Buddhahood is achievement. Or, knowing the meaning of the nature of reality is approach, abiding in that meaning is near approach, especially abiding in the meaning is accomplishment, and finally completing and being without fear is achievement. Or, from the perspective of the following four sets, understanding the meaning of equality is approach. Meditation is near approach. Accomplishing the non-duality of view and meditation is accomplishment. Becoming capable from those and realizing is great accomplishment, this is the seventh set of four. This can also be explained in accordance with the Mahāyoga. The eighth is: "Thus equal change." From "is" to "enter sequence." This indicates the four accomplishments combined with the characteristics of the view: as said, entering in sequence, or through hearing and thinking, equality is realized, and having realized