English
There are: the action mudra as the basis of practice, the samaya mudra as the means of practice, the dharma mudra as the object of practice, and the mahamudra as the result of practice. Firstly, the activities of the mandala are related to the space of the female deity as dharma. Secondly, all of that is related to the conduct of the samaya vows of the one who contemplates. Thirdly, relying on the six perfections, it is related to the nature of the four vidyadharas. Fourthly, it is related to the state of mahamudra, the nature of the three kayas with seven branches. Furthermore, there is also the combination of the four branches of approach and accomplishment with the way of traversing the bhumis and paths of the four vidyadharas. That is, when combined with the five yogas of contaminated existence, the four branches of approach and accomplishment at the time of the path are explained according to the order of the path as before. Here, the method is to gather everything from the path of accumulation to the path of culmination into these four branches. That is, on the path of accumulation, by pointing out the deity of empowerment, entrusting the lineage, and without contradicting the samaya, one approaches the yidam deity inseparable from one's own mindstream, thus completing the four yogas of the path of accumulation. On the path of preparation, relying on the increase of practice, one manifests the stages of heat, peak, and forbearance, and in the supreme dharma, one manifests the vidyadhara of complete maturation, which is approach. On the path of seeing, one initially manifests the form of the union of learning, and having attained the vidyadhara of life empowerment, free from birth and death, one approaches the yidam deity more closely than before, which is close approach. On the path of meditation, one manifests the mahamudra vidyadhara, which is the same in form as the yidam deity, and simultaneously accomplishes the benefit of oneself and others, which is accomplishment. On the path of culmination, the effort of the path for one's own benefit ceases, and in the subsequent attainment, one benefits beings through activities equal to those of the Tathagata, which is said to be great accomplishment. Furthermore, at those times, the appearance of the deity increases further, and the way of perfecting the five paths is also explained. From the nature of mind itself, the letter A (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: none) abiding without birth, clouds of letters form in the chakra of the root location, forming the mandala of speech mantra, from which all the sounds of beings arise. The letter transforms into a hand symbol, from which the illusory body and the body of beings arise. From the essence of the letter, which is unborn, the dharmakaya of mind arises.
Chinese
因为不可分割的金刚和众生的有念和无念的一切都由此产生，所以三金刚的修持基础安住在文字之门。如《秘密藏》所说：“心性是文字的自性，文字是如意宝云。”又如《母续》所说：“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）被称为一切法的门，因为它是无生的。”文字也有三种：自性任运成就的文字，是光明的心性；身住脉的文字，是明亮的声音，是天尊的种子字；声音、意义、符号的文字，是声音总相和意义总相的显现，被称为文字；其外在形式，书写为兰札文、天城文和藏文等。因此，从学习无生之音中不灭的文字开始，次第观修完整的天众，包括光芒的舒放和收摄，这是第一坛城的等持，圆满了资粮道三种。之后，在宫殿的中央，以及东西南三门的上方，观修四种姓的坛城，如毗卢遮那佛等，从而行持四加行道，并在北门上方观修不空成就佛的坛城，由此获得见道，并获得对十二百种功德的自在。这样，圆满十二千坛城，从二地开始，最终以无数劫圆满自然成就的坛城，从而登上十地。金刚持普贤王如来嘿汝嘎的自在者们为之灌顶，并圆满对三界法王的自在，如是宣说。此外，在这些时候，新旧密咒共同之处在于，依次使四轮的风心堪能运作，从而使四学道的功德显现为经部所说的三十七菩提分法，并且中脉有二十一个由乐空二者组成的结，解开两个结，从而宣说十地的所有功德都达到圆满。其中，风心堪能运作和熟练运用二者，进入其中时是堪能运作，而熟练运用则必须解开其根本和支分的结。其中，首先在脐轮生法宫的风心堪能运作时，能够见到资粮道三种功德的佛陀化身。
English
Because the indivisible vajra and all the sentient beings' conceptual and non-conceptual thoughts arise from it, the basis for the practice of the three vajras resides in the gate of letters. As stated in the Guhyagarbha Tantra: "The nature of mind is the nature of letters; letters are like wish-fulfilling jewel clouds." And as stated in the Mother Tantra: "'A' (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: unborn) is called the gate of all dharmas because it is unborn." There are also three types of letters: the spontaneously accomplished letters of intrinsic nature, which are the clear light of mind; the letters of the body's residing channels, which are the clear sounds, the seed syllables of the deities; and the letters of sound, meaning, and symbols, which are the manifestations of the general sound and general meaning, called letters; and their external forms, written in Lanytsa, Devanagari, and Tibetan scripts, etc. Therefore, starting from learning the imperishable letters from the unborn sound, gradually meditating on the complete assembly of deities, including the emanation and absorption of light, this is the samadhi of the first mandala, completing the three paths of accumulation. Then, in the center of the palace, and above the four gates of the east, south, and west, visualizing the mandalas of the four families, such as Vairochana, etc., thereby traversing the four paths of preparation, and above the north gate, visualizing the mandala of Amoghasiddhi, thereby attaining the path of seeing, and gaining mastery over the twelve hundred qualities. In this way, completing the twelve thousand mandalas, starting from the second bhumi, and finally, with countless eons, completing the spontaneously accomplished mandalas, thereby ascending to the tenth bhumi. The masters of Vajradhara Samantabhadra Heruka empower them, and complete the mastery over the king of dharma in the three realms, as it is said. Furthermore, at these times, the common ground between the new and old tantras is that by making the wind-mind of the four chakras operable in sequence, the qualities of the four paths of learning manifest as the thirty-seven factors of enlightenment taught in the sutras, and the central channel has twenty-one knots composed of both bliss and emptiness, untying two knots, thereby proclaiming that all the qualities of the ten bhumis are completely perfected. Among these, there are two aspects: making the wind-mind operable and mastering it. Entering into it is making it operable, while mastering it requires untying the knots of its root and branches. Among these, first, when the wind-mind is made operable in the navel chakra, the source of creation, one can see the nirmanakaya of the Buddha with the qualities of the three paths of accumulation.
Chinese
等等显现。在这些时候，现观的修法是：观想自己和他人的身体等如同坛城的轮涅本来清净。并且，将心安住在空性、离戏、大平等和双运的行持上，这是身念住。将所有生起的感受的分别念转化为大乐的智慧，这是受念住。将所有心和心所的戏论全部收摄于光明本净的法界中，这是心念住。将轮涅显现的所有的法都行持在清净、平等、无取舍之中，这是法念住，这是小资粮道的时候。之后，逐渐增上，以超越善恶取舍的方式，成为具有四正断自性的中资粮道。当它变得强大时，专注于生起次第和圆满次第的意义，成为具有四神足自性的大资粮道。由于能运用法-轮的风心，四加行的功德显现。在这些时候，修学生起次第和圆满次第意义的经验更加增长，通过观修所诠释的意义的实相，作为证悟道之智慧如火般生起的先兆，首先在相续中生起能诠释的比喻智慧，这被称为暖位。具有证悟清净和平等实相的智慧，以及与其为伴的信心等五根。当它逐渐增上时，从动摇的善根中成为最顶端，生起顶位之证悟。之后，生起信心等无法被不相顺品所夺的五力自性的忍位。并且，当它变得强大时，生起意义之智慧，即见道的真实因，比喻智慧的究竟，这是世第一法。它们的智慧依次是：显现和，增长和，获得和，近获得之智慧。因此，加行道是否存在的界限，需要从比喻智慧是否在相续中生起来判断。虽然说生起次第是资粮道，金刚念诵等圆满次第是从加行道修习的，但对于循序渐进的人来说，可能会这样，但并非绝对。因为在灌顶时，可能会认识智慧等等。
English
Etc. appear. At these times, the method of meditating on Abhisamaya is: Meditate on your own and others' bodies, etc., as being pure from the beginning in the wheel of the mandala. And also, placing the mind in the practice of emptiness, freedom from elaboration, great equality, and union, this is mindfulness of the body. Transforming all arising feelings of discrimination into the wisdom of great bliss is mindfulness of feelings. Gathering all the elaborations of mind and mental factors into the realm of clear light, the original purity, this is mindfulness of mind. Practicing all the phenomena of samsara and nirvana appearances in purity, equality, without acceptance or rejection, this is mindfulness of phenomena, which is the time of the small accumulation path. Afterwards, gradually increasing, becoming the middle accumulation path with the nature of the four right abandonments in a way that transcends good and evil acceptance and rejection. When it becomes strong, focusing single-pointedly on the meaning of the generation stage and completion stage, becoming the great accumulation path with the nature of the four legs of miraculous power. Because the wind-mind of the Dharma wheel can be used, the qualities of the four joining paths appear. At these times, the experience of studying the meaning of the generation stage and completion stage increases even more, and by meditating on the reality of the meaning that is explained, as a precursor to the arising of the wisdom of the path of seeing like fire, the illustrative wisdom that can explain is first born in the continuum, which is called heat. It has the wisdom of realizing the reality of purity and equality, and the five faculties including faith, etc., that accompany it. When it gradually increases, it becomes the top from the moving roots of virtue, and the realization of the peak is born. After that, endurance is born with the nature of the five powers that cannot be taken away by discordant factors such as faith, etc. And when it becomes strong, the wisdom of meaning, that is, the actual cause of the path of seeing, the ultimate illustrative wisdom, is born, which is the supreme Dharma. Their wisdoms are in order: appearance and, increase and, attainment and, near attainment of wisdom. Therefore, the boundary of whether or not it is a joining path needs to be determined from whether or not illustrative wisdom is born in the continuum. Although it is said that the generation stage is the accumulation path, and the completion stage such as Vajra recitation is practiced from the joining path, for those who proceed gradually, it may be so, but it is not absolute. Because at the time of empowerment, one may recognize wisdom, etc.
Chinese
因为能够逐渐熟悉地证悟，并且因为从一开始就有生圆次第相结合的修持，以及能够引出甚深生起次第的譬喻智慧，又因为即使修持圆满次第的瑜伽，也可能无法生起哪怕仅仅是譬喻智慧，所以在各续部中所开示的生起次第和圆满次第，无论修持哪一个，如果没有在相续中生起譬喻智慧，就必须认定那是密咒的加行道。其中，在加行道的前两个阶段，类似于画在图上的月亮，是随顺的；后两个阶段，类似于水中的月亮，是具有特征的。这是法王麦彭仁波切所说的。之后，使受用轮的风心堪能，并且随着中脉下端的两个结解开，象征着意义的智慧，即不分别的自性，如同真实的空中月亮般显现，从而获得见道，并具备了能够辨别法性的智慧等七觉支的证悟。之后，随着使大乐轮的风心堪能，逐渐解开中脉的两个结，次第显现修道九地的功德，并且证悟到显现与存在的大平等，成为智慧的力量，从而使正见等八支圣道的功德得到提升。如此，在修道九地的阶段，逐渐清净那些遮蔽无学双运的垢染，随着最后一个脉结解开，成就顶峰地的至高金刚持。如此，根据见解实相的方式，安立为五道。据说，对于在那个阶段所见到的法性智慧，安立为光明之名。在资粮道有仅是理解层面的光明，在加行道有譬喻光明，在见道有意义光明，在修道有有学光明，在无学道有究竟光明。如此，对于法性大平等的意义，随着明觉的光明越来越好，清净的显现也同样得到提升，在资粮道是信解的本尊身像，在加行道是风心的本尊身像，在见道是