Chinese
这是关于通过上门控制和调伏的方法的教导。如上所述的脉轮等，仅仅是为了瑜伽士的方便而展示。此外，据说粗身中存在的脉络分支多如毛发。它们的法性，即究竟智慧的脉，显现为自明的形态，因此遍布于所有平凡的脉中，也被称为大智慧中脉。因为智慧脉是所有形态，所以世俗的脉也随之而行。瑜伽士的心专注于何处，平凡的脉也以同样的方式运作。因此，应该理解，其他经部中提到的不同脉的分类并不矛盾。同样，对于不同的风的分类，因为智慧的风是所有形态，所以它们也随之而行，汇集为一个要点。所有明点的根本，即法性不坏的明点，是所有形态，因此，所有明点瑜伽都通过直接或间接的方式进入正确的道路。第二，依靠空行母和秘密处，通过下降、保持、逆转和遍布的结合，瞬间生起乐空无二的智慧，这是同时具备方便道的。其中，结合时期的四支修法是：首先，亲近支：依止具相的明妃，检查脉络，激发欲望，通过欲望的教义增长快乐等。近亲近支：通过四种手印相互激发，以具备三种认知的状态，在四种手印中体验无二。修持支：如此入定后，生起后顾之风，红色明点燃烧，白色明点融化，以上升下降的方式，在四轮中依次体验四喜，在金刚宝的顶端无漏地保持，从而体验俱生智。成就支：用日月金刚舌摄取，通过逆转的结合向上引导，在四轮的各个位置体验下依四喜，最终通过将菩提心遍布所有脉轮位置的结合，体验自性俱生智。这是成就
English
This is the teaching on the method of controlling and subduing through the upper gate. The chakras and so on mentioned above are shown only for the convenience of yogis. Furthermore, it is said that the subtle channels existing in the gross body are as numerous as the hairs on the body. Their nature, the channel of ultimate wisdom, appears as the form of self-awareness, and therefore pervades all ordinary channels, and is also known as the Great Wisdom Central Channel. Because the wisdom channel is all forms, the conventional channels also follow it. Wherever the yogi's mind focuses, the ordinary channels also function in the same way. Therefore, it should be understood that the different classifications of channels mentioned in other tantras are not contradictory. Similarly, for the different classifications of winds, because the wisdom wind is all forms, they also follow it and converge into one essential point. The root of all bindus, the indestructible bindu of Dharmata, is all forms, therefore, all bindu yogas enter the correct path through either direct or indirect means. Secondly, relying on the Dakini and the secret place, through the union of descending, holding, reversing, and spreading, generating the wisdom of bliss and emptiness in an instant, this is the simultaneous path of skillful means. Among these, the four branches of practice during the union are: First, the approaching branch: relying on a qualified consort, examining the channels, arousing desire, increasing bliss through the teachings of desire, and so on. The near approaching branch: stimulating each other through the four seals, experiencing non-duality in the four seals with the state of possessing three cognitions. The practicing branch: after entering into samadhi in this way, generating the wind of attachment, the red essence burns, the white essence melts, and through the process of ascending and descending, experiencing the four joys in sequence in the four chakras, holding without leakage at the tip of the vajra jewel, thereby experiencing the co-emergent wisdom. The accomplishing branch: taking it with the sun and moon vajra tongue, guiding it upwards through the reversing union, experiencing the four joys based on the lower in each of the four chakra locations, and finally experiencing the self-nature co-emergent wisdom through the union of spreading the bodhicitta to all the channel locations. This is the accomplishment.
Chinese
这是大圆满的支分，即下三门体验的口诀。二是无相：修习法性如实性的等持，身体如山王般不动摇，语如哑巴般不言说，心如虚空般不分别，安住于法性如实性的状态中。因此，任何不作意之空性即是普贤佛母法性义之智慧，自明觉性光明澄澈之显现分即是普贤佛法身根本智慧。此二无别，觉性内外无间平等开展，即是界与智慧无别，普贤父母双运本元之心，称为大圆满。行持：以精通方便之把握，对于轮回之法不执着而行持。如《宝藏幻钥》中所说：“生起次第玛哈瑜伽，塔那与尼嘎纳，以及誓物五甘露，以大方便见之行持行持。”对此进行分类，总的来说，身语意三要完全清净。并且，这也要与时间相结合而学习。初学者之时，尚未获得等持之稳固，因此要像年轻的修行者一样，谨慎小心，极度重视威仪。如《金刚顶经》中所说：“未得稳固之前，无有丝毫过失，安住于三律仪。”也就是说，要将等持的证悟谨慎地延续下去，在座间休息时，修持后得之行为，如十法行等。稍微获得等持之稳固，能够混合止观之时，则要将分别念转化为助缘，如疯行者的行持。获得极大稳固，证悟没有增减之时，则要只学习利他，如国王护地的行持一般，共有三种行持方式。具体而言，分为方便道苦行者的行持和解脱道谨慎者的行持两种。后者又分为：首先，在确定见解之时，是精进的行持；在大空性之时，是与智慧相应的行持；在悲心幻化之时，是与方便相应的行持；在唯一手印之时，是单一的行持；在有戏论手印之时，是与戏论相应的行持；在积聚资粮之时，是积聚的行持；
English
This is the instruction manual for experiencing the three lower gates, a branch of the Great Perfection. The second is the formless: meditating on the samadhi of the suchness of dharmata, the body is unmoving like the king of mountains, speech is unspoken like a mute, and the mind is non-conceptual like the sky, abiding in the state of the suchness of dharmata. Therefore, the emptiness of non-conceptualization is Samantabhadri, the wisdom of the meaning of dharmata, and the appearance of self-luminous awareness, clear and transparent, is Samantabhadra, the primordial wisdom of the dharmakaya base. These two are inseparable, and the awareness is spread equally without inner or outer, which is the inseparability of space and wisdom, the union of Samantabhadra and Samantabhadri, the innate mind of the Great Perfection. Conduct: With the confidence of being skilled in means, one acts without attachment to any of the phenomena of samsara. As it says in the "Treasury of Magical Keys": "Generation stage Mahayoga, with Tana and Nigana, and the five ambrosias of samaya substances, practice the conduct of great skillful view." To differentiate this, generally, the three doors of body, speech, and mind should be completely purified. Also, this should be learned in relation to time. At the time of the beginner, since stability in samadhi has not been attained, one should take great care to be mindful and cautious, like the conduct of a young renunciate. As it says in the "Vajra Peak Sutra": "Until stability is attained, there should be no fault, and one should abide in the three vows." That is, one should carefully prolong the realization of samadhi, and during the breaks between sessions, one should accomplish the activities of subsequent attainment, such as the ten dharmic practices. When one has gained some stability in samadhi and is able to mix equipoise and subsequent attainment, one should transform thoughts into supportive conditions, like the conduct of a crazy yogi. When great stability has been attained and there is no increase or decrease in realization, one should only learn to benefit others, like the conduct of a king who upholds the earth, these are the three ways of conduct. Specifically, it is taught as two types of conduct: the conduct of a renunciate on the path of skillful means, and the conduct of a mindful person on the path of liberation. The latter is further divided: first, at the time of establishing the view, it is the conduct of diligence; at the time of great emptiness, it is in accordance with wisdom; at the time of compassionate illusion, it is in accordance with skillful means; at the time of the one mudra, it is the conduct of being one-sided; at the time of the mudra with elaboration, it is the conduct with elaboration; at the time of accumulating the accumulation,
Chinese
在无漏修持的四种持明阶段中，有神通的行为，即渐次的七种行为，以及无取舍的奇妙顿超行为，共八种。果是：在此生或中阴身中，显现五身任运成就的自性。如《密集金刚》所说：“此乃薄伽梵大自性，从三身不分中产生，以智慧海庄严，于此生即可获得。”又如《智慧明点》所说：“或者身体一旦舍弃，即使不具精勤也能成就。”所说的意思是，因是具德如来藏，深明二无别的智慧，诶വം（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）双运俱生大乐，从原始以来就自然存在的自性，以及从那之中显现的一切显现和行为，本来就安住于身和智慧的大坛城中的所净基。需要净化的则是，无有显现的暂时性垢染，总的来说，特别是细微的迁变和遮蔽。双运道次第是能净。这样，通过道净除了所有垢染，从基位本来就有的功德究竟显现，就是所净果。如《根本续》所说：“成就究竟即为果。”如果对此进行分类，如其所说：“果的自性是身语意，功德事业有五种，这也是各阶段的五种。”因此，身、语、意、功德、事业，各自再分为五种，就变成了二十五种果法。其中，五身是：法身、报身、化身、现证菩提之身、金刚身。五语是：法身不可言说的意义之语，报身密意表征之语，化身言说词句之语，现证菩提觉性加持之语，无别金刚之语。五意是：法身之意法界智慧，报身之意平等性智慧，化身之意成所作智，现证菩提之意如镜之智，金刚之意妙观察智。五功德是：清净的刹土，无有边际的宫殿，明亮清净的光芒，殊胜的座床，随心所欲受用的五种受用。
Chinese
五种事业是：息灾，增益，怀爱，降伏，任运成就，此为五种。这些也归纳为所依身、能依智慧、所作事业这三者。所依身是：三身或五身。在清净法界之上，觉性智慧无有障碍而解脱，双运三身本来圆满，安住于远离一切名相执着的戏论之自性，是为法身。于此未动摇的同时，对于安住于十地道之究竟的菩萨们，以具足相好的形象显现之色身，是为报身。对于凡夫们，以各自的意乐相应，显现殊胜之化身，以及对于工巧和生处等任何相应的，显现各种各样的佛之形象，是为化身，此为三身。或者，在其之上，从三身显现之相不混杂的方面，是为现证菩提，以及从三身本体不可分割的方面，是为金刚身，这二者相加，是为五身。能依智慧是：于彼时，八识转化为五种智慧，从阿赖耶不分别的方面，彼本体清净，对任何事物都不执着，超越一切戏论之边，是为法界智。从阿赖耶识明朗而非分别的方面，彼本体清净如明镜之两面，对自他的诸法清晰而不作分别，是为如镜智。从烦恼意对外内之诸法取舍的方面，彼本体清净，无有轮回涅槃好坏之分别，以平等性而观照，不住于有寂二边，是为平等性智。从六识灭尽后，意不作分别而了知的方面，彼本体清净，所有法不混杂地完全明了照见，是为妙观察智。从五根识成办一切事业的方面，彼本体清净，对于成办利益有情之事无有阻碍而行事业，是为成所作智，此为五智。这些也归纳为法界智是如所有智，后面的四种是尽所有智，因此是二智。所作事业是：如是烦恼所摄之无有显现的忽然之二障以及习气显现之三种垢染
English
The five activities are: pacifying, increasing, magnetizing, subjugating, and spontaneously accomplishing; these are the five. These are also summarized into three: the support body, the supported wisdom, and the performed activity. The support body is: three bodies or five bodies. On the pure realm of reality, the wisdom of awareness is liberated without obscurations, the three bodies of union are originally complete, abiding in the nature of being free from all conceptual elaborations of grasping at characteristics, is the Dharmakaya. Without moving from that, for the bodhisattvas abiding at the ultimate end of the ten bhumis, the form body appearing in the form of marks and signs is the Sambhogakaya. For ordinary beings, according to their individual inclinations, appearing as the supreme Nirmanakaya, and appearing as various forms of the Buddha according to whatever is appropriate for crafts, birth, etc., is the Nirmanakaya; these are the three bodies. Or, on top of that, from the aspect of the three bodies appearing without mixing their appearances, is the Abhisambodhi, and from the aspect of the essence of the three bodies being indivisible, is the Vajra body; adding these two, there are five bodies. The supported wisdom is: at that time, the five wisdoms that purify the eight consciousnesses into their respective places are: from the aspect of the alaya not differentiating, that very essence is pure in its place, not fixating on anything, transcending all extremes of elaboration, is the Dharmadhatu wisdom. From the aspect of the alaya consciousness being clear and non-conceptual, that very essence is pure in its place, like the two sides of a mirror, clearly showing the phenomena of self and others without making distinctions, is the mirror-like wisdom. From the aspect of the afflicted mind taking and rejecting external and internal phenomena, that very essence is pure in its place, seeing samsara and nirvana, good and bad, without distinction, in equality, not abiding in the two extremes of existence and peace, is the equality wisdom. From the aspect of the mind knowing without conceptualizing immediately after the cessation of the six consciousnesses, that very essence is pure in its place, seeing all phenomena completely and distinctly without mixing, is the discriminating wisdom. From the aspect of the five sense consciousnesses accomplishing all activities, that very essence is pure in its place, engaging in activities without obstruction in accomplishing the benefit of beings, is the accomplishing wisdom; these are the five wisdoms. These are also summarized as the Dharmadhatu wisdom being the wisdom of knowing the suchness, and the latter four being the wisdom of knowing the extent, therefore there are two wisdoms. The performed activity is: thus, the two obscurations of sudden absence and appearance, gathered by afflictions and knowledge, and the three stains of habitual appearances