Chinese
返回。出于次第：一个和多个的瑜伽士，指示之处或获得之后，六个月又十六天修习时，若未变成金刚身，因力量小、缘起愿力弱，留下产生分别念的残余之身，以智慧走向金刚持。如是说。若获得殊胜法，则真实地与寿命结合，即彼经中说：若无障碍中断，那也与金刚身结合。如是说。寿命自在是：殊胜大圆满法究竟后，以获得金刚身故无生无死，且心生见道。即彼经中说：通达义见究竟时，通过积聚和修习的成就，身体元素生处漏尽，转成金刚身，属于寿命之族，于所见之法中遣除痛苦，不舍身而至胜者地，远离一切怖畏，神变圆满。如是说。那身体安住于作为殊胜法所依之处，秘密藏中说：虽持有清净的人、天、梵天之生，但尤其以安住于地为殊胜。如是说。化身和功德如同初地一样。手印的种姓持有者，从二地到十地安住于修道九地，那身体显现为坛城之相，心具有无相的智慧，能清净九地的垢染。次第中说：自心即是大手印，通过修习显现本有之身，具有共同殊胜之相好，二地是手印的种姓，转成金刚、法轮、珍宝和莲花、宝剑的种姓持有者。如是说。即二地、三地、四地、五地中称为金刚的种姓持有者，因为以如金刚般的证悟摧毁自地的障碍。第六地主要行持般若波罗蜜多，转法轮故为法轮的种姓持有者。第七地也因善巧方便如法轮般生起，故也是如此。第八地获得无分别智慧珍宝的自在，故为珍宝的种姓持有者。第九地因无执着而清净刹土，且成办利益故为莲花的种姓持有者。第十地因事业圆满，成办有情之利益故为宝剑的种姓持有者。
English
Returning to the topic. According to the procedure: Yogis of one and many, after being shown the ground itself or attaining it, when practicing approach and accomplishment for six months and sixteen days, if they do not transform into a vajra body, due to small power and weak aspirational prayers, they leave behind the remaining body from which conceptual thoughts arise, and go to Vajradhara with wisdom. Thus it is said. If one obtains the supreme Dharma, it is actually combined with power over life. From that very text: If there is no interruption by obstacles, then that too is combined with the vajra body. Thus it is said. Empowerment of life is: After the great supreme Dharma is perfected, having obtained the vajra body, there is no birth or death, and the mind gives rise to the path of seeing. From that very text: When the entering into the meaning is perfected, by the accomplishment of accumulating and practicing, the body's elements, birth place, and outflows are exhausted, transforming into a vajra body, belonging to the lineage of life, eliminating suffering in the seen Dharma, without abandoning the body, reaching the ground of the victorious ones, free from all fears, perfect in miracles. Thus it is said. That body abides in whatever is the support of the supreme Dharma. In the Secret Essence it says: Although it holds pure births of humans, gods, and Brahma, it is especially excellent to abide on the earth. Thus it is said. Emanations and qualities are as many as the first ground. Holders of the lineage of mudras abide on the nine grounds of the path of meditation from the second to the tenth ground. That body appears as the form of a mandala, and the mind has non-conceptual wisdom that purifies the stains of the nine grounds. In the procedure it says: One's own mind is the great mudra, by meditating, the manifest body is whatever it is, possessing the signs and examples of common and supreme qualities, the second ground is the lineage of mudras, transforming into holders of the lineage of vajra, wheel, jewel, lotus, and sword. Thus it is said. That is, in the second, third, fourth, and fifth grounds, they are called holders of the vajra lineage, because the obscurations of their own ground are destroyed by realization like a vajra. In the sixth ground, they mainly practice the Perfection of Wisdom, and because they turn the wheel of Dharma, they are holders of the wheel lineage. In the seventh ground, skill in means arises like a wheel, so it is the same. In the eighth ground, they obtain power over the non-conceptual wisdom jewel, so they are holders of the jewel lineage. In the ninth ground, because they are without attachment, they purify the fields and accomplish the benefit of beings, so they are holders of the lotus lineage. In the tenth ground, because their activity is perfectly complete, they accomplish the benefit of sentient beings, so they are holders of the sword lineage.
Chinese
任运成就之种姓乃是佛地。彼处说到：由前之种姓力极圆满，如所说般净除垢染，成佛之三智慧，转成任运成就之种姓。如是。有些论师认为大手印从初地到七地之间，任运清净为三地，似乎没有理解其密意。为何呢？因为从最初业者之地到佛地之间，需经历并包含四种姓之故。皈依之正行亦有三种。田地幻化是：现在宣说真实皈依。生起之因是：其中普通人是畏惧恶趣之苦，以及希求天界等等之功德。声闻缘觉是在此之上，因畏惧有因而生起三种信心。大乘行者是以悲心救度其他众生脱离轮回。经庄严论中说：彼亦由悲心而知。如是。由上师讲述皈依之功德而转变心意，并在三宝所依之处陈设供品，观想前方虚空中，先前所说的三宝如云雾般涌现安住。诸佛等等，此等是观想之对境，于虚空中观想。特别是，上师被认为是主要的佛。从外境来说，佛是主要的，但从内在来说，上师是主要的。皈依是：以仪轨或者说，以真实之身语意秘密来供养。我与一切众生以恭敬合掌，于上师、佛、法、僧，直至菩提之间，为利他而皈依。从内心深处反复进行。其中，外在的供养是香和花等等，内在的供养是甘露和樟脑等等，秘密的供养是喜乐和合之殊胜菩提等等，以充满虚空的供品，向充满虚空的宾客，献上充满虚空的供品。我，名为某某，从今时起直至菩提果之间，为了利益一切有情众生，皈依上师。皈依佛。皈依法。皈依僧。如是真心诚意地念诵三遍。这是从表相上获得的。之后，安住于无所缘之状态中。
English
The spontaneously accomplished lineage is the Buddha's ground. It says there: 'Through the power of the previous lineage being completely perfected, impurities are purified as explained. The three wisdoms of the Buddhas transform into the spontaneously accomplished lineage.' Thus it is. Some teachers consider Mahamudra from the first to the seventh bhumi, and spontaneous purity as the three bhumis, but it seems they have not understood the intention. Why? Because from the ground of the first practitioner to the ground of the Buddha, it is traversed and encompassed by four lineages. The actual refuge also has three aspects. The field of emanation is: Now, the actual refuge is being taught. The cause of arising is: For ordinary people, it is the fear of the suffering of the lower realms and the desire for the qualities of higher realms, and so on. Hearers and solitary realizers, on top of that, generate three kinds of faith out of fear of existence. The Great Vehicle practitioners save others from samsara through compassion. The Ornament of the Sutras says: 'That is also known through compassion.' Thus, by the lama speaking of the benefits of taking refuge and transforming the mind, and arranging offerings in front of the supports of the Three Jewels, one should think that in the sky in front, the Three Jewels previously mentioned appear and abide like a mass of clouds. The Buddhas, etc., these are the objects of focus, and one should contemplate them in the sky. In particular, the lama is considered the main Buddha. From the perspective of external circumstances, the Buddha is the main one, but from the perspective of inner experience, the lama is the main one. Taking refuge is: Through method, or in other words, offering with real body, speech, mind, and secrecy. I and all beings, with reverence, join our palms and go for refuge to the lama, Buddha, Dharma, and Sangha until enlightenment, for the sake of others. Do this repeatedly from the depths of your heart and bones. Among these, the external offerings are incense and flowers, etc., the internal offerings are nectar and camphor, etc., the secret offerings are the supreme enlightenment of joy and union, etc. To the guests who fill the sky with offerings that fill the sky. I, named so-and-so, from this time until reaching the essence of enlightenment, for the benefit of all sentient beings, go for refuge to the lama. I go for refuge to the Buddha. I go for refuge to the Dharma. I go for refuge to the Sangha. One should recite this three times from the bottom of one's heart. This is obtained from symbols. After that, abide in a state without any focus.
Chinese
通过放置而无生，心中领会，这是胜义谛的皈依之处。通过法性而获得的，是超越世间的皈依之因。光芒的舒放和收摄是：在其他时间，以那种方式皈依之后，那些所依物非常欢喜，并放射光芒，从而使自己和他人的三门清净业障，并思维获得成就。通过它，圆满了福德资粮，成就了色身。如《宝积经》中所说：任何人皈依三宝，他也能圆满资粮，也能成就佛陀之身，也能获得法和僧。如是说。暂时的因之皈依已经讲完。第二，果之皈依也有五种，现在是讲皈依处：现在是，究竟的果之皈依处是法身，佛陀、法、僧是精华意义上的本尊，自心是光明、远离一切戏论的。那也是，从相的宗派来说，果之皈依是自己想要获得果位佛陀，那里的皈依处，暂时是法和僧，究竟是唯一的佛陀法身。虽然有经文说：为了胜义谛而去的皈依处，唯一的皈依是佛陀。但是，这里究竟的果之皈依处是法身，因为三宝的究竟就是它。那个法身，如果是已经出现在其他相续中，那就是因之皈依，果之皈依是自己的心性，远离一切戏论的边，安住在三宝的自性中，因此要皈依它。那也是，《智慧成就》中所说：清净、远离的自心是佛陀，不变、无垢的是法，功德圆满的是僧伽，因此自己的心性是殊胜的。如何皈依的方式是：皈依的方式是，那里的道路是皈依，在观想的所依物前皈依，观想自己和一切有情都在做，用语言尽力念诵，这是以世俗谛为对境的因之皈依。讲述本体是：像那样，因的一切后续都是自己的心，在意义上，没有能皈依和所皈依的二者，如实地在那样的自性中平等安住。境、心
English
Understanding the absence of arising through placement is the occasion for ultimate refuge. Obtaining through the nature of reality is the cause of refuge that transcends the world. The emanation and gathering of light rays: At other times, having gone for refuge in that way, those supports are exceedingly pleased and emit light rays, thereby purifying the three gates of oneself and others, and one contemplates attaining accomplishments. Through this, one completes the accumulation of merit and accomplishes the form body. As it is said in the Heap of Jewels Sutra: "Whoever goes for refuge to the three, through that, the accumulations are also completely perfected, and Buddhahood itself is also accomplished, and one will obtain the Dharma and the Sangha." Thus it is said. The temporary cause of refuge has been explained. Secondly, regarding the refuge of the result, there are also five aspects. Now, the refuge place is explained: Now, the ultimate refuge place of the result is the Dharmakaya, the Buddha, Dharma, and Sangha are the deity of the essence meaning, one's own mind is luminosity, free from all elaborations. That is also, according to the characteristic vehicle, the refuge of the result is the desire to attain the result of Buddhahood oneself, and the refuge object of that is temporarily the Dharma and Sangha, and ultimately the Buddha Dharmakaya alone is explained. Although it is said: "The refuge for going to the ultimate meaning, the only refuge is the Buddha." However, here, the ultimate refuge place of the result is the Dharmakaya, because that is the ultimate of the Three Jewels. That Dharmakaya, if it has already appeared in the continuum of others, that is the refuge of the cause, but the refuge of the result is one's own mind, the very nature of being free from all extremes of elaboration, abiding in the nature of the Three Jewels, therefore one goes for refuge to that. That is also, as it is said in the Accomplishment of Wisdom: "The mind that is pure and free is the Buddha, the unchanging and stainless is the Dharma, the spontaneously perfect qualities are the Sangha, therefore one's own mind is supreme." How to go for refuge is: The way to go for refuge is: The way to take that path is to go for refuge. Going for refuge in front of the contemplated support, contemplating that oneself and all sentient beings are doing it, and reciting the words as much as one can, is the cause of refuge with conventional truth as the object. Explaining the essence is: Like that, all the subsequent effects of the cause are one's own mind, in meaning, there is no duality of the one who goes and the one who is gone to, truly abiding equally in that nature. Object, mind