English
The pure desire is meaningful accomplishment, and it increases through the appearance of pure desire, the result is the cause of the cause. These methods are mainly taught to subdue the separate attachments to appearance and consciousness, body and mind, cause and effect, etc. From this, it can be inferred that there is also a method of increasing in the Ratnasambhava family. In general, contemplating impure aggregates as deities is the cause of the other-powered nature of the completely imputed; increasing the deities on the crown of the head with their respective family lords is the cause of the other-powered nature of the other-powered nature; increasing the emblems of their respective families on the crown of these family lords is the cause of the perfectly established nature of the other-powered nature. Similarly, the methods of increasing the sense bases are also taught separately, but no matter which deity of the mandala, one must clearly understand which family the main deity and retinue belong to, and then increase them with self-awareness, which is the general rule. In this way, by clarifying all appearances as the bodies of deities, the form body with activities is made into the path, thereby perfecting the accumulation of merit; and all of this is grasped by the wisdom of completely knowing the self-nature, and by knowing that the self-nature is not established, the Dharma body is made into the path, thereby perfecting the accumulation of wisdom. This is because skillful means are the path that quickly connects with the result, so in general, all mantras are the proximate cause, and among them, the paths of the three inner tantras are especially close, and are the supreme path for realizing the result of union in this very life. Therefore, either relying on the path of liberation of the generation stage to combine with the wisdom of the completion stage, using the two accumulations as the proximate cause; or for those with sharp faculties and skillful in means, relying on vows, up to the five paths between the completion of the realization of the completion stage, these are all in the characteristic vehicle, it takes a long time to gradually obtain all the qualities of the five paths and ten bhumis, while the mantra vehicle can quickly proceed, this is only the difference between them. The order of the paths and the categories of qualities are all the same, therefore, here I will briefly explain how the mantra proceeds on the path, among them, from the aspect of the nature of the path, it is called the generation stage, and from the aspect of the method of practice, it is to be liberated by wisdom.
Chinese
被称为道，即解脱道，通过闻思对密法的见解获得定解后，修道时，仅以生起次第的道，成就希求世间成就的持明和色身持明二者，与欲界天和色界天色究竟天之间等同，之后以与圆满次第相关的方便而解脱，仅以生起次第无法现前超越之道。然而，有些具缘的殊胜根器者，从一开始仅通过灌顶和口诀的指示，生起次第和圆满次第双运，成为顿悟顿修，从而获得解脱。这被称为顿超解脱道，因为地道的功德同时产生。渐次解脱道是：与清净平等的见解相符的道，通过修习有漏的五种瑜伽的禅定，依赖于止观双运的瑜伽，譬如与珍宝如意宝一起放置的石矿逐渐变成黄金一样，庸常的错觉分别念逐渐自解脱。当它解脱时，与之无二无别融入的气脉的迁变，也没有不解脱于智慧法界的处所，当命根断绝时，其他诸根全部断绝。如是，能取所取错乱显现的分别念及其因缘，如冰块融化成水一样，自寂自解脱，从而现见实相胜义谛的见道智慧，并与无学果位结合。如是，在《根本续·秘密藏》中说：在圆满智慧的坛城中，通过闻思修的结合，自生任运自然成就。又，从圆满次第修习的角度来说，道的体性被称为以方便决定的道，主要是通过殊胜的方便行，强制性地使自住的智慧显现，譬如用水银的炼金术，瞬间将铁矿变成黄金一样。其中也有方便道渐次，即修习上门，依赖于六轮等，通过燃烧滴漏的修习，生起安乐的智慧；方便道顿超，依赖于下门，通过降提
English
It is called the path, that is, the path of liberation. Through hearing and thinking, one gains certainty about the view of mantra. When practicing the path, one accomplishes the vidyādhara who desires worldly siddhis and the vidyādhara of the form body through the path of the generation stage alone. One becomes equal to the gods of the desire realm and the gods of the form realm up to Akanistha. Thereafter, one is liberated through means related to the completion stage. The generation stage alone does not manifest the path of transcendence. However, some fortunate individuals with excellent faculties, from the very beginning, through mere instruction in empowerment and oral instructions, unite the generation and completion stages, becoming instantly enlightened and accustomed, thereby attaining liberation. This is called the instantaneous path of liberation, because the qualities of the grounds and paths arise simultaneously. The gradual path of liberation is: a path that accords with the view of purity and equality, cultivating skill in the samādhi of the five yogas with outflows, relying on the yoga of śamatha and vipaśyanā. Just as a stone ore placed together with a precious cintāmaṇi gradually turns into gold, so too, ordinary deluded thoughts gradually become self-liberated. When it is liberated, there is no place where the movement of the prāṇa that merges with it inseparably does not dissolve into the realm of wisdom. When the life force ceases, all other faculties cease as well. Thus, the conceptual thoughts of grasping and perceived objects, along with their causes, like ice melting into water, become self-pacified and self-liberated, thereby manifesting the wisdom of the path of seeing, the ultimate truth of reality, and uniting with the fruit of non-learning. Thus, in the Root Tantra Secret Essence, it is said: In the maṇḍala of perfect wisdom, through the union of hearing, thinking, and meditation, self-born, spontaneous, and naturally accomplished. Furthermore, from the perspective of practicing the completion stage, the nature of the path is called the path determined by means, mainly through extraordinary skillful conduct, forcibly causing the wisdom of self-abiding to manifest, just as with the alchemy of mercury, iron ore is transformed into gold in an instant. Among these, there is also the gradual path of means, which is to train in the upper gate, relying on the six chakras, etc., to generate the wisdom of bliss through the practice of blazing and dripping; and the instantaneous path of means, which relies on the lower gate, through drawing down and holding
Chinese
我以逆遍之行，现证俱生智。即是说，精进者以方便之门，于离戏超思之义，于等持中随其所宜而体验之力，于后得位，对显有世间清净平等大性之理，定解自然生起，且成为分别念之乘骑之风，以及成为缘之粗细诸界，依于脉之要处而系缚，故动摇之风系缚时，意亦自然系缚，譬如足被缚则身不能行一般，故一切分别念及其乘骑融入中脉法界，故脉与界之运行清净，自性安住之智慧光明逐渐增盛，最终连极细微之迁转变异习气亦清净，而成大乐之身。彼经中云：稀有奇妙甚深法，非从他处有而来，乃是依于方便之智慧，于如是之状态中生。如是之方便道，上下二门所依之理，将于下文广说。此时，次第行于地道，乃生圆或方便解脱二者之共同作用，故无论修学二者中之何者，皆为使彼之地道一切究竟圆满，故为明了彼义而说。如是所说之解脱道与方便道二者，乃生起次第与圆满次第二者之道的修持方式，然乃以方便与智慧之作用孰为主次而安立，并非一者缺另一者，即生起次第中，亦有脉、风、明点一切自然清净，而引导圆满次第之智慧之方便。圆满次第中，亦有以方便之门，使殊胜智慧之见，以及一切分别念显现为本尊。故无论依于二次第中之何者，若二者不双运则无法行道，故是双运道。且于见解实相之义上，应知无有差别。依靠彼等方便而行道之次第，实则总的来说，金刚乘道之总义，从最初建立坛城至最终无学道之间的一切，皆以四印之系缚而宣说。
English
I realize the co-emergent wisdom through the practice of reverse permeation. That is to say, a diligent person, through the door of skillful means, experiences the meaning of freedom from elaboration and beyond thought in meditative equipoise as appropriate. From the power of this experience, in the post-meditation state, a firm understanding of the nature of phenomena and existence as being pure and equal arises spontaneously. Furthermore, the winds that have become the mount of discursive thoughts, and the subtle and coarse elements that have become conditions, are bound by relying on the essential points of the channels. Thus, when the moving winds are bound, the mind is also naturally bound. For example, just as when the feet are bound, the body cannot move. Therefore, all discursive thoughts, along with their mount, dissolve into the central channel's sphere of reality. As the movement of the elements and channels is purified, the light of wisdom that naturally abides within oneself gradually increases. Eventually, even the extremely subtle imprints of transference are purified, and the body of great bliss is accomplished. From that very text: "Wonderful, miraculous, and amazing Dharma, does not come from elsewhere; it arises in such a state from the wisdom that relies on skillful means." Such a path of skillful means, relying on the two doors of above and below, will be explained in detail below. In this context, the gradual progression through the grounds and paths is a common function of both the generation and completion stages, or the paths of skillful means and liberation. Therefore, whichever of the two one studies, it is said for the purpose of understanding that it brings all the grounds and paths to ultimate perfection. As such, the explanation that both the path of liberation and the path of skillful means are methods for practicing both the generation and completion stages is established based on whether the activity of skillful means or wisdom is primary or secondary. It is not the case that one is absent from the other. Even in the generation stage, all the channels, winds, and drops are naturally purified, providing a means to draw forth the wisdom of the completion stage. In the completion stage, through the door of skillful means, there is the appearance of a particularly special view of wisdom and all conceptual thoughts as deities. Therefore, whichever of the two stages one relies on, if the two are not in union, there is no way to progress on the path. Thus, it is the path of union. And one should understand that there is no difference in seeing the meaning of the nature of reality. The actual sequence of progressing on the path by relying on those skillful means is, in general, the overall meaning of the Vajrayana path. From the initial construction and accomplishment of the mandala to the final path of no more learning, everything is explained bound by the four seals.
Chinese
有，即：修持之基为事业手印，修持之行为誓言手印，所修持之果为法手印，所修之结果为大手印。第一，坛城之事业次第与作为法之女性本尊的虚空相关联。第二，所有这些都与作意者誓言律仪之行持相关联。第三，依赖于六度，与持明四种相之法性相关联。第四，与具足三身七支之自性大手印果位相关联。此外，将近修和修持四支，与持明四种之道位行进方式相结合。也就是，与有漏之五种瑜伽相结合，按照次第宣说道时之近修和修持四支，如前所述。此处，是从资粮道到究竟道之间，全部归纳于这四支之中的方式。也就是，在资粮道中，通过指示灌顶之本尊，交付部族，不违背誓言，将本尊与自相续无二无别地近修，从而圆满了资粮道之四种瑜伽。在加行道中，依赖于行持之增益，现前暖、顶、忍三种道之阶梯，在殊胜法中现前异熟持明，这是近修。在见道中，最初现前学道之双运身，获得无生无死之寿命自在持明，比以前更加亲近本尊，这是近近修。在修道中，现前与本尊形象相同之大手印持明，同时成办自他二利，这是修持。在究竟道中，自身利益之道勤作止息，后得与如来同等之事业利益众生，这被说是大修持。此外，在这些时候，本尊显现更加增上，也宣说了五道圆满之方式。心性字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的自性安住于无生之中，从脉轮处形成字母之云，形成语咒之坛城，从中产生一切有情之音声。字母转变为手印，从中产生如幻之身和有情之身体。字母之体性无生，从中产生意法身。