English
The way of showing manifestations is similar to Tshewang (long-life empowerment), thus accomplishing the benefit. Tshewang is: a Vajra body that has matured into a deity body of mind's luminosity, and possesses special qualities of the rainbow body such as subtlety and lightness. Generally, there are four types of Tshewang: relying on the essence extraction of medicine, relying on the dropping and holding of bindus, relying on Tara wind, and the Tshewang of the complete supreme path. This is the latter, because the wisdom of the uncontaminated path of seeing is directly seen as it is. The conduct is: for one's own benefit, purifying the defilements of all activities; for the benefit of others, accomplishing the benefit of the four miracles and four activities, etc. The appearance sometimes shows the attire of a human and the chief of the desire realm gods, but it is particularly superior to other gods and humans. Also, the object of direct cognition is: with the twenty-five masteries of consciousness, one accomplishes the benefit of four continents and hundreds of millions of worlds at the same time. The remaining nine grounds are gathered by the Vidyadhara of the Great Seal of the path of meditation. There are two explanations for this. In the Stages of the Path, it says: "Having the appearance of a wisdom body, it deviates from the arising Vajra body." This means that whatever deity one has previously meditated on, one holds the appearance of whichever of the five Buddha families is remaining. Or: "Vajra wheel, jewel, lotus, and sword, transform into Vidyadharas." This means that from the second to the fifth grounds, they are called Vajra Vidyadharas, because the wisdom of realization, like a Vajra, destroys the obscurations of one's own ground. On the sixth ground, one mainly practices Prajnaparamita and turns the wheel of Dharma. On the seventh ground, one is also skilled in means, like a wheel, so these two are the Vidyadharas of the wheel. On the eighth ground, one controls non-conceptual wisdom, so it is the Jewel Vidyadhara. On the ninth ground, one purifies the fields and performs benefit without attachment, so it is the Lotus Vidyadhara. On the tenth ground, because the activity is perfectly complete, one performs immeasurable benefit for sentient beings, so it is called the Sword Vidyadhara. The appearance is a deity body of union, complete with marks and signs, purifying the obscurations that are co-emergent for one's own benefit, and for the benefit of others, showing manifestations as hunters, prostitutes, etc., to whomever needs to be tamed. Also, the object of direct cognition is: although the qualities of the twenty-five masteries of consciousness are the same as Tshewang, but here
Chinese
已经特别显明和坚固，利益众生的事业与报身佛土相同。这样，从二地到十地的解脱道都包含在大手印中。十地的差别，道或最终的道是任运成就的持明，是具备七支的殊胜智慧的基础。装束是： धारण任运成就五身金刚持的装束，如同第六导师秘密主一样。行为是：为了自己的利益，以名为金刚喻定的内在证悟，净化细微的烦恼障和所知障以及显现、增长、根本三种垢染；为了他人的利益，在后得位如同佛陀一样利益众生，也示现十二事业等，与殊胜化身佛一致。由于以神通了知一切所知境，与诸佛无异，因此也尽力成办如虚空般广大的利益。此外，虽然因乘的圣者们和这位大瑜伽士的持明者们程度相同，但见解却有很大差别。因乘的第一地和异熟持明的见解相同，因乘的第八地和寿命自在，第十地和大手印，无学地和普光以及任运成就持明的见解相同。小道中说： "那也是第一和第一，具有相同缘分的第二殊胜持明，与第八地的菩萨具有相同缘分，第三与第十相同，但见解和行为如大海般卓越。" 这样说，是因为道本身的体性，从方便和智慧两方面都比下者殊胜。这是噶举派的观点，全知上师则认为五道都包含在四种持明中。第二，圆满次第是方便道，经中说： "奇妙的脱离恶趣之方便。" 因此，主要以方便的特点，通过苦行而迅速成就果位，因此，对于没有断除三毒的人来说，任何以抛弃之行为的苦行，如果具备见解的把握而行持，不仅不会束缚，而且会迅速获得解脱的果位。如果不是这样的人行持，不仅不会获得解脱，而且有堕入恶趣的危险。
English
It has been made particularly clear and firm, and the work of benefiting beings is the same as the Sambhogakaya's pure land. Thus, the path of liberation from the second to the tenth bhumi is included in the Mahamudra. The distinction of the ten bhumis, the path or the ultimate path, is the spontaneously accomplished vidyadhara, which is the basis of the superior wisdom endowed with seven branches. The attire is: to hold the attire of the spontaneously accomplished five-bodied Vajradhara, like the sixth teacher, the Lord of Secrets. The conduct is: for one's own benefit, the subtle obscurations of knowledge and afflictions, as well as the stains of appearance, increase, and root, are purified by the inner realization called Vajra-like Samadhi; for the benefit of others, in the post-attainment, one benefits beings like the Buddha, and also shows the twelve deeds, etc., in accordance with the supreme nirmanakaya. Because the object of knowledge is known by omniscience, it is very similar to the Victorious Ones, and therefore, the meaning of the extent of the sky is also accomplished in various ways. Furthermore, although the aryas of the causal vehicle and the vidyadharas of this great yoga are of equal measure, their views are very different. The view of the first bhumi of the causal vehicle and the vidyadhara of maturation are the same, the eighth bhumi of the causal vehicle and longevity empowerment, the tenth bhumi and Mahamudra, and the non-learning bhumi, Samantabhadra and the spontaneously accomplished vidyadhara have the same view. In the Small Path it says: "That is also the first and the first, the second supreme vidyadhara with the same fortune, has the same fortune as the bodhisattva of the eighth, the third is the same as the tenth, but the view and conduct are distinguished by the ocean." It is said that the nature of the path itself is superior to the lower from both the means and wisdom. This is the view of the Kagyu school, while the omniscient lama believes that all five paths are included in the four vidyadharas. Secondly, the completion stage is the path of means, as the tantra says: "Wonderful means of liberation from the lower realms." Therefore, mainly with the characteristics of the means, the result is quickly achieved through the practice of asceticism, so for those who have not abandoned the three poisons, any asceticism of abandonment, if practiced with the confidence of view, will not only not be bound, but will quickly obtain the fruit of liberation. If it is practiced by someone who is not like that, not only will liberation not be obtained, but there is a great danger of falling into the lower realms.
Chinese
由于具备力量，就像雌雄交合一样，风险很大。对于这样的方法，如果进行分类，从次第三法的口诀“上门和下门”来说，有上门和下门两种。第一种又分为共同和特殊两种。共同的是，自身的中央，粗、细、中三脉如命脉般存在。从那之中分出的脉轮，头顶是安乐大乐轮，有三十二脉瓣；喉咙是受用轮，有十六脉瓣；心间是法轮，有八脉瓣；脐间是化身轮，有六十四脉瓣。其下是生殖轮，火焰轮，三角形，以“让”（藏文：རཾ，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）字为标志。其下是生殖轮，风的弓形，以“扬”（藏文：ཡཾ，梵文天城体：yam，梵文罗马拟音：yam，汉语字面意思：扬）字为标志。依靠这六个脉轮，通过命勤的因缘，阿和（藏文：ཨ་ཧཾ，梵文天城体：aham，梵文罗马拟音：aham，汉语字面意思：阿和）的燃烧和滴漏的结合，依次在头顶等四个脉轮中生起安乐的智慧，这是次第修习。如《海经》所说：“三轮二轮三命脉，火风运行虚空界，挤压向上而显现。”所说的特殊之处，如《心髓续》第十三章所说，心间的脉轮，依靠五种精华汇聚的智慧心髓明点，形状如“瓦姆”（藏文：ཝྃ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：瓦姆）字，击中要害，是普贤王如来的口诀。脐轮，击中要害，是法界五母的明点，形状如短“阿”字，是普贤王如来佛母的口诀。喉轮，击中要害，是空行母忿怒母的明点，形状如“昂”（藏文：ཨཾ，梵文天城体：am，梵文罗马拟音：am，汉语字面意思：昂）字，是清净结合的口诀。顶轮，击中要害，是普贤王如来月亮的明点，形状如“杭”（藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：杭）字，是广大遍布的口诀。其中，修习心轮所产生的智慧，远离一切戏论，是法身。修习脐轮的智慧，如四十二种念头般清净，是化身。喉轮的乐明无分别的智慧是报身。顶轮的乐明无分别的智慧是大乐身。精华融入四轮中心的精华，融入远离动摇的光明，因此乐明无分别的大智慧，无一亦无多，法性至高无上的不变光明显现。
English
Because it possesses power, it is as risky as the union of male and female. If such methods are classified, according to the instructions of the three stages, "the upper and lower gates," there are two types: the upper gate and the lower gate. The first is divided into two types: common and special. The common one is that in the center of one's own body, the coarse, subtle, and middle channels exist like a life force. The chakras that branch out from that are: the crown chakra, the wheel of great bliss, with thirty-two petals; the throat chakra, the enjoyment wheel, with sixteen petals; the heart chakra, the dharma wheel, with eight petals; the navel chakra, the emanation wheel, with sixty-four petals. Below that is the generative wheel, the fire wheel, triangular, marked with the syllable "Ram" (Tibetan: རཾ, Sanskrit Devanagari: ram, Sanskrit Roman transliteration: ram, literal Chinese meaning: Ram). Below that is the generative wheel, the shape of a bow of wind, marked with the syllable "Yam" (Tibetan: ཡཾ, Sanskrit Devanagari: yam, Sanskrit Roman transliteration: yam, literal Chinese meaning: Yam). Relying on these six chakras, through the cause of life force exertion, the union of the burning and dripping of Aham (Tibetan: ཨ་ཧཾ, Sanskrit Devanagari: aham, Sanskrit Roman transliteration: aham, literal Chinese meaning: Aham), gradually generating the bliss wisdom in the four chakras, starting from the crown, is gradual practice. As the Ocean Sutra says, "Three wheels, two wheels, three life forces, fire and wind move in the realm of space, squeezing upwards and manifesting." The special aspect mentioned, as stated in the thirteenth chapter of the Heart Essence Tantra, is that the heart chakra, relying on the wisdom heart essence bindu, which is the gathering of five essences, shaped like the syllable "Vam" (Tibetan: ཝྃ, Sanskrit Devanagari: vam, Sanskrit Roman transliteration: vam, literal Chinese meaning: Vam), hitting the key point, is the instruction of Samantabhadra. The navel chakra, hitting the key point, is the bindu of the five mothers of the realm of reality, shaped like a short "A," is the instruction of Samantabhadri. The throat chakra, hitting the key point, is the bindu of the wrathful dakini, shaped like the syllable "Am" (Tibetan: ཨཾ, Sanskrit Devanagari: am, Sanskrit Roman transliteration: am, literal Chinese meaning: Am), is the instruction of pure union. The crown chakra, hitting the key point, is the lunar bindu of Samantabhadra, shaped like the syllable "Ham" (Tibetan: ཧཾ, Sanskrit Devanagari: ham, Sanskrit Roman transliteration: ham, literal Chinese meaning: Ham), is the instruction of vast pervasiveness. Furthermore, the wisdom arising from meditating on the heart chakra, free from all elaboration, is the Dharmakaya. The wisdom from meditating on the navel chakra, purified like the forty-two thoughts, is the Nirmanakaya. The bliss-clarity, non-conceptual wisdom of the throat chakra is the Sambhogakaya. The bliss-clarity, non-conceptual wisdom of the crown chakra is the Mahasukha Kaya. Furthermore, the essences dissolve into the luminosity that is free from movement, the essence of the center of the four chakras, thus the great wisdom of bliss-clarity, non-conceptual, the nature of reality, neither one nor many, the supreme, unchanging luminosity arises.