Chinese
对“ཀྱི་”字的语音和 общей 意义进行考察，以及印度东西方的文字，如兰札体和城体等有相标志的文字，以及藏文所象征的本尊心咒和咒语等，首先观想，然后依次是法器、单身本尊，然后是具有装饰的佛母，眷属坛城，参与光芒的舒放和收摄，这是第一坛城的等持。在圆满资粮道的三种之后，从获得眼和微细的现量，获得法流的等持，见到化身的容颜。然后是象征四无量心的四门和中央的凸起，从这五处展开坛城。在中央的净室中，观想以形像之王等圆满的一个坛城。而且，通过交替观想寂静和忿怒，获得稳固，从而获得加行道四部分中的第一个。同样，在东门的马厩中观想不动佛，获得第二个。西门观想无量光佛，获得第三个。南门观想宝生佛，获得第四个。北门获得不空成就佛的见道，从而圆满了第一地的功德。像这样观想一万两千个坛城，以及十二俱胝个坛城，以及一百俱胝千亿个坛城，以及一千俱胝千亿个坛城，以及一百千亿俱胝个坛城，以及不可言说的千亿个坛城，以及极度展开的，以及不可测量的，以及无数不可思议自然成就的坛城之间，依次从第二地到第十地。最终，胜乐金刚以大光明灌顶，在超越第十一地的瞬间，也获得了密咒道特殊地的自在，从而证得了究竟的佛果。又如果说是经历四种持明，那么前两种持明的两种观点中的第一种是，对于生起次第获得稳固，心性成熟为本尊，但未能通过近取因的行为来净化元素垢染的那些人，是安住于资粮道和加行道的异熟持明。如果他们没有获得四加行道就舍弃了身体，那么将获得大手印，从而长久地断绝了后世的轮回。如果在这个身体上获得了殊胜的佛法，那么将成就寿命自在持明，从而获得清净的虹身金刚身。
English
Having examined the sound in general and the meaning in general of the letter "ཀྱི་", as well as the scripts of East and West India such as Lantsa and Nagara, which are letters with symbolic marks, and the heart mantras and mantra garlands represented by Tibetan letters, first visualize them, then gradually the hand symbols, single deities, then the adorned consorts, the retinue mandala palace, and engaging in the emanation and absorption of light rays, which is the samadhi of the first mandala. After completing the three paths of accumulation, from obtaining the eye and subtle direct perception, one obtains the samadhi of the stream of Dharma and sees the face of the manifested body. Then, the four doors symbolizing the four immeasurables and the central protuberance, from these five places the mandala is expanded. In the central pure chamber, contemplate one complete mandala such as the King of Forms. Moreover, by alternately contemplating peaceful and wrathful forms, one gains stability, thereby obtaining the first of the four parts of the path of application. Similarly, by contemplating Akshobhya in the stable of the east gate, one obtains the second. By contemplating Amitabha in the west gate, one obtains the third. By contemplating Ratnasambhava in the south gate, one obtains the fourth. By obtaining the path of seeing of Amoghasiddhi in the north gate, one completes the qualities of the first ground. Like this, by contemplating between twelve thousand mandalas, as well as twelve crore mandalas, as well as one hundred crore trillion mandalas, as well as one thousand crore trillion mandalas, as well as one hundred trillion crore mandalas, as well as countless inexpressible trillion mandalas, as well as extremely expanded, as well as immeasurable, and countless inconceivable spontaneously accomplished mandalas, gradually from the second ground to the tenth ground. Finally, Vajradhara bestows the empowerment of great light, and in the instant of traversing the eleventh ground, one also gains mastery over the special grounds of the mantra path, thereby attaining the ultimate Buddhahood. Furthermore, if it is said to be traversing the four Vidyadharas, then the first of the two views of the first two Vidyadharas is that those who have gained stability in the generation stage, whose mind has matured into a deity, but have not been able to purify the impurities of the elements through the actions of the proximate cause, are the Vipaka Vidyadharas who abide on the paths of accumulation and application. If they abandon their body without obtaining the four paths of application, then they will obtain the Mahamudra, thereby permanently abandoning future rebirths. If one obtains the supreme Dharma in that body, then one will accomplish the Tshewang Rigdzin (Vidyadhara of Longevity), thereby obtaining the pure rainbow body Vajra body.
Chinese
就像那样转变并获得见道。之后，在一百年寿命中的十六岁时，获得任运成就持明。如《道次第》所说：“通达意义究竟时，以积聚受用之成就，身界生处漏尽，转为金刚身之持明，于见之法中入灭，不舍身而至胜者地。”第二种是，如《小道》所说：“有能力和没有能力，转为两种见道。”就像那样，虽然见到了法性的真谛，但如果不能够净化异熟的身体，就是异熟持明。如果能够以能力转为清净之身，则认为是寿命自在持明。如果按照显密共同的说法，前者更好。后者也被具格的补特伽罗所认可，所以并非不合理。然而，我认为如果将《释论小》所说的两种见道中的前者，解释为以灌顶而获得的时例智慧，会更好。在幻化法中，从二地到五地之间，因为以如金刚般的证悟智慧摧毁了自己地的障碍，所以是金刚持明。六地和七地是般若波罗蜜多，并且善于方便，像轮子一样转变，所以是轮子持明。八地因为自在于无分别智慧，所以是珍宝持明。九地以无执着的方式净化刹土，利益他众，所以是莲花持明。十地因为事业圆满，利益众生，所以是宝剑持明。将修道之十地归纳为手印持明，从常尽智慧中解脱，并且在特殊的道之尽头，认为是任运成就持明。从那些阶梯持明的次第中，生出五种决定等五身刹土，就像眼前的幻术一样显现。这两个后半部分的内容，将在讲述第十三章时阐述。如是，讲述了以生为世俗谛道用的生起次第之后，为了讲述以死亡为胜义谛道用的圆满次第，分为教示和解释两部分。第一部分，以“第二”等词语来教示，从第一个次第过去之后，就是第二个圆满次第。
English
Thus, one transforms and attains the Path of Seeing. Thereafter, at the age of sixteen in a life span of one hundred years, one attains the spontaneously accomplished Vidyadhara. As stated in the 'Stages of the Path': 'When the understanding of meaning is complete, through the accomplishment of gathering and utilizing, the body's elements and the source of arising are exhausted. Transformed into a Vajra body, the Vidyadhara of life, passes into sorrow in the seen Dharma, without abandoning the body, to the land of the Victorious Ones.' The second is, as stated in the 'Small Path': 'Whether one has obtained the power or not, it transforms into two Paths of Seeing.' As such, although one sees the truth of Dharma-nature, if one is unable to purify the physical basis of maturation, it is the Vidyadhara of Maturation. If one is able to transform into a clear body through power, it is considered the Vidyadhara of Life Empowerment. If one follows the general explanation of Sutra and Tantra, the former is better. The latter is also accepted by qualified individuals, so it is not unreasonable. However, I think it would be better to explain the former of the two Paths of Seeing taught by the 'Small Commentary' as the wisdom of the empowerment of the time example. In the system of Illusion, from the second to the fifth Bhumis, because the wisdom of realization, like a Vajra, destroys the obscurations of one's own Bhumi, it is the Vajra Vidyadhara. The sixth and seventh are Prajnaparamita, and skillful in means, transformed like a wheel, so it is the Wheel Vidyadhara. The eighth, because of power over non-conceptual wisdom, is the Jewel Vidyadhara. The ninth, in a manner without attachment, purifies the field and benefits others, so it is the Lotus Vidyadhara. The tenth, because of the perfection of activity, benefits sentient beings, so it is the Sword Vidyadhara. The ten Bhumis of the Path of Meditation are summarized as the Mudra Vidyadhara, liberated from the wisdom of the constant end, and at the end of the special path, it is considered the spontaneously accomplished Vidyadhara. From those stages of the Ladder Vidyadhara, arising from the five certainties, etc., to the fields of the five bodies, appearing like a magical illusion. The meaning of the beginning and end of these two latter verses will be explained when discussing the thirteenth chapter. Thus, having explained the Generation Stage, which uses birth as the conventional truth path, in order to explain the Completion Stage, which uses death as the ultimate truth path, it is divided into two parts: teaching and explanation. The first part is taught by the words 'the second,' etc. After the first stage has passed, it is the second Completion Stage.
Chinese
现在，在无父母续部以三续划分中，首先是父续密集金刚、阎魔敌等，从五种元素的气的差别中，以完全清净生起明空之智慧。对此，有圣天和智足两种传承。第一种是二谛的圆满次第和三寂静圆满次第。首先，在《密集后后续》中说：“以瑜伽六支，修习后乃为殊胜成就，应当修习，否则，不能获得殊胜成就。”因此，首先要获得自加持幻身世俗谛，在五次第中说：“自加持之等持，以及光明之境，以因和果之差别，显示为二谛。”第二种也同样，在那部经中说：“名为气者，乃一切有情之命根，能作一切事业，此乃识之座骑，是五之自性，亦是十。”当行蕴被气所控制时，由于被控制而以方便金刚念诵使语寂静，以专注心使心寂静，自加持使身寂静，此为三寂静。证悟真实边际光明，或无二智慧或双运，因此以五次第道所摄的功德之聚无余生起，故为圆满次第。黑汝嘎嘎拉波中说：“金刚念诵与专注心，自加持与光明，以及双运此五者。”第二种传承是，如幻之本尊身，是大手印光明之自性，以及安住于彼之甚深且难以衡量之心，二者无别结合，是深明二无别的智慧之圆满次第。解脱滴中说：“因此，深明菩提者，以无二之证悟而解脱，非仅证悟深奥者，光明者亦如是。同样，以突然产生之深奥者，欲解脱者我不信彼，因此以无二自性，证悟者此生必得，远离一切分别，远离思议言说之境。”第二是普巴（金刚橛）和，昆度日巴（总集智慧），轮金刚和，喜金刚等母续。
English
Now, in the division of the non-dual parent Tantras into three, the first is the Father Tantra, such as Guhyasamaja and Yamantaka. From the distinctions of the winds of the five elements, the wisdom of clarity and emptiness is generated through complete purification. There are two traditions for this: those of Arya and Yeshe Zhap. The first is the completion stage of the two truths and the completion stage of the three isolations. First, in the Later Tantra of Guhyasamaja, it says, "Through the six limbs of yoga, practice leads to supreme accomplishment. One should practice, otherwise, supreme accomplishment will not be attained." Therefore, one must first attain self-blessing, the illusory body, and the conventional truth. In the five stages, it says, "The samadhi of self-blessing, and likewise, the state of luminosity, through the distinction of cause and effect, are shown as the two truths." Secondly, it also says in the same text, "That which is called wind is the life of all sentient beings, and it performs all actions. This is the mount of consciousness, it is the nature of five, and also ten." When the element of movement is controlled by the wind, by being controlled, the speech becomes isolated through the recitation of the Vajra of Means. By focusing on the mind, the mind becomes isolated. By self-blessing, the body becomes isolated; these are the three isolations. Realizing the ultimate limit of luminosity, which is invisible enlightenment, and non-dual wisdom or union, thus, the collection of qualities gathered by the path of the five stages is generated without remainder, hence it is the completion stage. Heruka Galpo says, "Vajra recitation and focusing on the mind, self-blessing and luminosity, and the union of these five." The second tradition is that the deity body, which is like an illusion, is the nature of the clear Great Seal, and the heart that dwells in that very reality is deep and difficult to fathom. Combining these two inseparably is the completion stage of the wisdom of deep clarity, which is non-dual. The Drop of Liberation says, "Therefore, deep clarity is enlightenment, liberation through the realization of non-duality, not only through the realization of the profound, but also the clear. Likewise, I do not trust those who desire liberation through sudden profoundness. Therefore, through the non-dual nature, the one who realizes will surely attain it in this life, completely free from all discriminations, far beyond the realm of thought and expression." The second is Phurba (Vajrakilaya), Kundü Rigpa (All-Gathering Awareness), Chakrasamvara, and Hevajra, etc., the Mother Tantras.