English
Wishing to be separated from the mother, and the merit of realizing this, is to visualize the three mundane lineages as deities. In the Lashen it says: "Subtle focus is the action itself, One's own mind is completely free from the four extremes. For the sake of wisdom, it is not from another." And it says: "With the wisdom of arising appearances, The objects seen are high, soft, and rough. In the mandala of the six and a half lineages, Seeing is said to be completely pure." Thus it is said. Meditation is of two types: sudden and gradual. The former is, since realization of the view is sudden, it is also said that meditation is also sudden and liberation occurs. In the "Unwavering Realization Great Vajra Tantra" it says: "Appearances and existence are clear to the mind as the Dharmakaya, Arising and the gathering and dispersing of the mind, Whatever appears as an object of thought, whatever arises, There is nothing to negate or abandon." And it says: "The nature of coarse thoughts, Cannot be accomplished by gradual training, From knowing the nature of the mind, The Dharmakaya is shown in an instant. The mind is uncreated, clear light, Whatever appears, whatever exists, whatever arises, Self-born, self-appearing, naturally seen." Thus it is said. Gradual practice is divided into two types: formless and with form deity meditation. The former is, by practicing without being controlled by sinking or excitement in the state of realization, the wisdom of gradual realization increases, and one becomes a Buddha, thus it is said. In that very text it says: "Having known this, towards anything, Without thinking, without distraction, abide, If not controlled by sinking or excitement, Naturally, without control, one understands the meaning, The light of wisdom arises from within, The experience of awareness dawns in the mind. Through the power of abiding for a long time, Unwavering wisdom is born effortlessly. This nature of being a Buddha from the beginning, Will be seen without doubt." Thus it is said. Deity meditation with form is, meditating oneself as the Samaya-sattva, and meditating the deity as the Jnana-sattva, in the manner of master and servant, and practicing and accomplishing through the eleven limbs of the ritual. In the Lashen it says: "Before confidence is gained, gradually look, Appearances and emptiness gradually become stable." And in the Yuthang it says: "In order to conform to the worldly dharma of non-accomplishment, View as master and servant." Thus it is said. Conduct is, it is said to perform bathing and cleansing, etc. In the Yuthang it says: "Strive in the conduct of bathing and cleansing." And so on, it is said. The result is:
Chinese
由克里亚三部金刚持获得。（经中）说：是种姓的金刚持安住之处。邬波耶是，见解与瑜伽相应，行持与克里亚相应。果的四种姓说为获得金刚持地。经中说：行持清净之业，具有众多瑜伽持明者，不退转勇士现前，是四种姓金刚持安住之处。又，玉塘中说：二者续部的意愿是，行持随顺事部，见解随顺瑜伽之故，种姓与见解成为差别。是说，如果见行不关联等，就会出现过失，与上述相随顺。瑜伽也分，见解、修习、行持和果。见解是，以胜义界与智慧无二的无边大，显示为法身，并且，证悟此的加持，以世俗五种姓显现为金刚界之神。拉贤中说：瑜伽二自在所说的此论典，一切是心的波浪显现之故，彼者是无边空性明觉之故，不作因缘的无边，自性是法身。阿赖耶识七心如理地，诸法显现的加持总集，在金刚等五种姓的坛城中，没有不证悟的，是自性美妙的陈设。说是这样。修习是，次第和顿悟两种，顿悟是，在证悟的境界中修习，也说是以顿悟而解脱。次第是，无相和有相。无相是于证悟之义中修习，是道路次第增长之理。有相是观想本尊，自己是誓言尊，本尊是智慧尊，以朋友的方式，用仪轨的九支来修习。彼者中说：以缘道瑜伽二者，现前成就任运瑜伽，加持稀有不可思议，如果瑜伽明晰则视为平等。又，玉塘中说：自明实空二相，无别于界与智慧，加持金刚界幻化之神，显现本尊以朋友的方式供养。这样说。行持是，说是以等持为主，彼者中说：
English
It is obtained by the three Kriya Vajradharas. The Sutra says: It is the abode of the Vajradhara of the lineage. Upaya is: the view is in accordance with Yoga, and the conduct is in accordance with Kriya. It is said that the four lineages of the fruit attain the ground of Vajradhara. The Sutra says: Practicing pure actions, possessing many yogis and vidyadharas, the unwavering hero manifests, it is the abode of the Vajradhara of the four lineages. Also, in Yuthang it says: The intention of both tantras is that conduct is in accordance with action, and view is in accordance with yoga, therefore, lineage and view become different. That is to say, if view and conduct are not related, etc., faults will arise, and it will be in accordance with the above. Yoga also includes view, meditation, conduct, and fruit. The view is: the ultimate reality, the sphere of wisdom, is shown as the Dharmakaya, which is inseparable and vast, and the blessing of realizing it, the conventional five lineages, appear as deities of the Vajradhatu. Lashen says: This treatise spoken by the two independent yogis, because everything is a manifestation of the waves of the mind, that itself is the expanse of emptiness and clear awareness, the causeless and conditionless, the nature itself is the Dharmakaya. The Alaya consciousness, the seven minds, properly, the blessing of the manifestation of all dharmas, in the mandala of the five lineages such as Vajra, there is no one who is not enlightened, it is the beautiful arrangement of nature. It is said to be like this. Meditation is of two types: gradual and simultaneous. Simultaneous is: meditating in the state of realization, it is also said to be liberated by meditating simultaneously. Gradual is: without characteristics and with characteristics. Without characteristics is practicing the meaning of realization, it is the way the path gradually increases. With characteristics is meditating on the deity, oneself is the samaya being, and the deity is the wisdom being, practicing with the nine branches of the ritual in the manner of a friend. In that itself it says: By the two causes, the path and yoga, the spontaneously accomplished yoga is manifested, the blessings are wonderful and inconceivable, but if yoga is clear, it is considered equal. Also, in Yuthang it says: Self-awareness, reality, emptiness, and two characteristics, inseparable from the sphere and wisdom, the blessing, the magical deity of the Vajradhatu, appears as the deity and is worshiped in the manner of a friend. It is said like this. Conduct is said to be mainly focused on samadhi, in that itself it says:
Chinese
行为以禅定为主。如是说。果为获得五部佛欢喜安住之位。基道果之义所诠，出自《总集智慧灯》，为克里亚瑜伽三部之阐述，第十三品。 内道权势之方便乘有四：即宣说密咒之体性或定义；与下部诸法之区别；遣除道之相违品之过失与障碍；证悟后修持之次第。初者，体性与定义二者中，首先密咒之体性者，乃诸佛与一切有情之心髓，是秘密殊胜，为诸佛所赞叹，故名密咒。其次，非为普通心识者之行境，故为秘密；一切功德之来源，故为咒。初者，经中云：唉玛稀有奇哉法，圆满诸佛之秘密，密咒秘密之心髓，诸佛有情众生密。又云：此乃秘密之心髓，金刚萨埵即彼性，决定彼性之体性，诸佛皆赞叹。后者，所谓秘密，即指不可言说，非为行境者。所谓咒，即指功德之来源。如是说。其次，从经藏波罗蜜多及瑜伽以下，亦说胜法为如上顿入之法。所谓顿入者，即指虽入于各乘之门，然不执着任何一方，平等无偏地证悟与解脱。如是说，故彼等之间有差别，然未曾增加。各乘自身之论典所依之基道果三者皆有差别，如各自之情况所说，并如上下之分别而说示。彼有二，即因乘与内道密咒之区别，及密咒内外之差别。初者，虽说有无数不同之差别，然经中云：以地与解脱而行持，即能获得菩提。引导之三乘中，若次第安立者，平等行持无取舍，菩
English
The conduct is mainly focused on Samadhi. So it is said. The result is to obtain the state of the five families of Buddhas dwelling in joy. Representing the meaning of ground, path, and fruit, from the 'All-Encompassing Lamp of Wisdom,' it is the thirteenth chapter, explaining the three sections of Kriya Yoga. Furthermore, there are four aspects to the vehicle of inner power and means: explaining the nature or definition of secret mantras; distinguishing them from the lower ones; eliminating the faults and obscurations that are contrary to the path; and the order of practice after realization. The first is the nature and definition. The first, the nature of secret mantra, is the essence of all Buddhas and sentient beings, is secret and supreme, and is praised by all the victorious ones, therefore it is called secret mantra. The second is secret because it has not become the object of common minds, and mantra because all qualities arise from it. The first is from the sutra: "Ema, wonderful and amazing Dharma! The secret of all perfect Buddhas! This secret essence of secret mantra! The secret of all Buddhas and sentient beings!" And: "This is the essence of secrecy! Vajrasattva is that alone! It is the nature of certainty in itself! Praised as supreme by all the victorious ones!" The latter is: "That which is called secret is that which is unspeakable and has not become an object of experience." That which is called mantra is that which is spoken of as the source of qualities. So it is said. Secondly, it is said that the vehicle that transcends the sutras, the Paramita, and even the yogas below, will come all at once as above. The one at a time is that even if you enter the door of each vehicle, you will realize and be liberated equally and impartially without taking sides with any of them. It is said that there is a difference between them, but it has not been increased. There are differences in all three, the ground, path, and fruit, based on the doctrine of each vehicle, as explained in each case, and as explained and shown by distinguishing between the upper and lower. There are two of these: the distinction between the causal nature and the inner mantra, and the difference between the outer and inner mantras. The former is that although countless different differences are spoken of, the sutra says: "By practicing the grounds and liberations, one will attain enlightenment. Among the three vehicles of guidance, if those who are arranged in order, practice equally without acceptance or rejection,
Chinese
不从他处寻菩提， 殊胜方便不可量， 究竟胜乘未曾宣。 如是说。于此差别是：法性上取舍做与不做的差别，道上菩提从他处寻与不寻的差别，事业方便的差别，如是果的差别。前者是：于体性的究竟之时，也认为自性或胜义中无生且无二，然于错乱显现或世俗中，烦恼与菩提认为是各异的，故未离弃舍取。密宗内道是总的来说，轮涅无二于自生之智慧中无余而圆满，特别是烦恼于自生之智慧中显现，故无有舍弃与对治而于自显自解中修持，如《道次第》中说：境与识所显现，自生智慧自显尽。如是说。经中说：烦恼悟为五智慧，如是彼上二障蔽，分别与无分别若无二，悟性本身亦为正道。如是说。《龙钦心髓》中说：以智慧者亦主烦恼，烦恼束缚之索套，自生智慧定能立。如是等等所说。二是：因乘者胜义如上所许，然现在显现此者认为是错乱显现世俗谛，心也认为是因的相而已，依于道而获得果位圆满正等觉。密宗是现在的显现此者，于法性自显上无有真假二者，且诸法本自成佛，故不从他处寻果，且了悟彼而显现。于《秘密藏续》中说：此乃大密决定之，果位转为道用也，所有胜者之坛城，此外更无深密义。如是等等经续窍诀三者中宣说。三是殊胜方便不可量，经中说：方便善巧大且多且广，转变与浩瀚任谁亦能示。如是说。善巧方便是颠倒之所化，以各种方便经由而引入正道。大是烦恼本身未舍弃而具足见与三摩地。