English
Knowing this, one should strive to adopt what is beneficial and abandon what is harmful. Thus, one completes the stages of the path according to one's own tradition. In this way, the path of the intermediate being, which arises from other treatises, is also included in these. Then, contemplating the four immeasurables that focus on the four noble truths as objects, and meditating on the nature of non-objectification as pure, if the mind becomes confused, then the refuge mentioned earlier is distinguished by focusing on the benefit of sentient beings, and great compassion with infinite distinctions is manifested. Gathering all the doors of accumulating merit into the seven branches, one should take the bodhisattva precepts, which are preceded by these preparations, from other treatises. Having thus obtained the vows, one should diligently generate the mind of enlightenment, and the establishment of this should be determined as explained in the Ornament of the Sutras. However, among the various ways of classifying and summarizing, here the division of the mind of enlightenment into two, conventional and ultimate, is the establishment of the body. Of these, first, with regard to the conventional mind of enlightenment, all its objects of training are summarized into two trainings. The first, the object of training of aspirational bodhicitta, is to cultivate the four immeasurables mentioned earlier in the order of equality of self and others, exchange of self and others, and cherishing others more than oneself. Then, the second, the object of training of engaging bodhicitta, is the vast six perfections, and these are also summarized into three trainings to be practiced. If one classifies this in other treatises, there are two. Here, with regard to the first, there are the three trainings in discipline, and from cultivating the samadhi of the nine mental abidings, one cultivates by relying on the eight applications that counteract the five faults that are its opposing factors, and the established meaning of measuring the measurable phenomena well with the valid cognitions that measure them. Having determined the key secret of establishing all phenomena as the three natures and also establishing them as the two truths, ultimately, the emptiness of the two selflessnesses, which is free from all elaboration, transcends the object of dualistic consciousness, and the nature of worldly convention is completely extinguished, becoming the nature of nirvana.
Chinese
这意味着进入了（菩萨）的意义。通过这种方式，菩萨乘的共同特征得以确立。这样，关于出离之乘的引导章节就讲完了，大士道的一个方面也结束了。然后，依靠该论典的无上口诀——果乘，发愿在此生证得金刚持的果位，迅速成办自他二利的广大事业，从而进入甚深道的修持。此处，以六度三学所涵盖的道之要点作为基础。因此，从见行两个方面来区分甚深道的话，主要展示行持的是事部，主要展示见地和行持的是瑜伽部，分为二者。前者又分为事部正部和与之相似的续部或行部。后者又分为瑜伽部和无上瑜伽部，由此分为四部。在这些续部中，通过与各自续部的灌顶相关的根本和支分的誓言，如法守护的戒律之学，以及修持有相和无相瑜伽的禅定，以及由于认为本性完全清净的佛是本尊的缘故，也认为其空性基础的法也是本尊，因为真谛无别，并且法身的所依必须是色身。因此，为了证实真谛无别，将死亡时所显现的世俗本尊观为幻化，并通过对乐空无二的智慧进行区分的智慧之学。像这样，通过这些特殊的方便智慧，以约束一切有相分别念的方式，迅速圆满二资粮，并立即清净二障，从而确定在此生与果位相结合。特别是，在事部中，行持也包括取舍，并且由于认为基位和果位的本尊有高低之分，因此在修持禅定的本尊显现时，也以自前、誓言智慧、主仆的方式进行观修，并希望获得成就，并且自生的本尊父母互相观视所产生的快乐，
English
This means entering into the meaning of (Bodhisattva). In this way, the common characteristics of the Bodhisattva Vehicle are established. Thus, the chapter on the guidance of the Vehicle of Definite Departure is finished, and one aspect of the Great Person's Path is completed. Then, relying on the unsurpassed oral instructions of that very text—the Fruition Vehicle—generate the aspiration to realize the state of Vajradhara in this very life, swiftly accomplish the vast activities of benefiting oneself and others, and thereby engage in the practice of the profound path. Here, taking the essential points of the path encompassed by the six perfections and the three trainings as the basis. Therefore, if we differentiate the profound path in terms of view and practice, that which mainly demonstrates practice is the Action Tantra, and that which mainly demonstrates view and practice is the Yoga Tantra, thus dividing into two. The former is further divided into the Action Tantra proper and the similar tantra or Conduct Tantra. The latter is further divided into the Yoga Tantra and the Unsurpassed Yoga Tantra, thus dividing into four tantras. In these tantras, through the vows of the root and branches related to the empowerment of each tantra, the training of discipline that is properly maintained, and the samadhi of meditating on yoga with signs and without signs, and because of considering the perfectly pure Suchness as the deity, one also considers the basis of emptiness, the phenomena, as the deity, because the truth is inseparable, and because the support of the Dharmakaya must be the Rupakaya. Therefore, in order to prove that the truth is inseparable, one views the conventional deity appearance that arises at the time of death as illusory, and the training of wisdom that is distinguished by the wisdom of bliss and emptiness inseparable. Like this, through these special skillful means and wisdom, by way of restraining all conceptual thoughts with signs, one swiftly perfects the two accumulations and immediately purifies the two obscurations, thereby ensuring that one will be united with the result in this very life. In particular, in the Action Tantras, the conduct also includes what to adopt and what to abandon, and because of considering the deities of the base and the result as superior and inferior, therefore, when meditating on the deity appearance of samadhi, one also meditates in the form of self-front, commitment-wisdom, lord-servant, and hopes to attain accomplishments, and the bliss arising from the self-generated deity father and mother gazing at each other,
Chinese
将乐空智慧作为道用。这些作为所修本尊和果位的差别，应当从其他地方了解。这些事续部的宗义已经讲完。同样，在行续部中，观行平等而行，由于平等看待基果的自性，因此观修本尊也如朋友般，从而获得成就之道。特别是，将父母本尊相互微笑所生的乐空智慧作为道用，成果的结合方式等应从其他地方了解。行续部的道之要点已经讲完。瑜伽续部主要宣说内在瑜伽，由于视基果本尊自性无别，因此在以三摩地观修本尊时，也从虚空中迎请自誓三昧耶尊，融入无别，不离四印而行，希求获得成就，并将父母本尊相互交合所生的乐空智慧作为道用。这些说明了在外续三部中所见的本尊观修，以及将乐空智慧作为道用的观点。此处虽然有很多经文的结合，但暂时不作展开。这些瑜伽续部的道已经讲完。现在，为了建立无上瑜伽部的关联，从父母无二续部开始。首先，摩诃瑜伽是殊胜见，以无别之智证悟离戏真谛，安住于对一切法无取舍的平等行中，主要宣说生起次第的等持，并尽力修持五圆满次第，从而获得阶段性的异熟持明果位，最终显现圆满正等觉五身之自性。以上是将父母本尊交合之乐所生的自生智慧作为道用，道之次第和四灌顶的次第也相同。也就是说，在资粮道中，修持与粗略生起次第相关的单印三寂静，在加行道中，修持与精细生起次第相关的有相
English
Using the wisdom of bliss and emptiness as the path. The differences between the deities to be practiced and the fruits should be understood from elsewhere. The tenets of these Kriya Tantras have been explained. Similarly, in the Charya Tantras, practice with equality of view and action, and due to viewing the nature of the basis and result as equal, contemplate the deity of Samadhi as a friend, thereby attaining the path of accomplishment. In particular, using the wisdom of bliss and emptiness arising from the mutual smiling of the father and mother deities as the path, the methods of combining the results, etc., should be understood from elsewhere. The key points of the path of the Charya Tantras have been explained. The Yoga Tantras mainly explain inner yoga, and due to viewing the nature of the basis and result deities as inseparable, when contemplating the deity with Samadhi, one also invites the self-vow Samayasattva from space, merges them inseparably, and acts without deviating from the four seals, seeking to attain accomplishment, and using the wisdom of bliss and emptiness arising from the mutual union of the father and mother deities as the path. These explain the view of deities seen in the three divisions of the outer tantras, and the view of using the wisdom of bliss and emptiness as the path. Although there are many combinations of scriptures here, they will not be elaborated on for now. These paths of the Yoga Tantras have been explained. Now, in order to establish the connection of the Anuttarayoga Tantras, starting from the non-dual father and mother tantras. First, Mahayoga is the supreme view, realizing the truth beyond elaboration with the wisdom of non-duality, abiding in the equal conduct of non-acceptance or rejection of all dharmas, mainly expounding the Samadhi of the generation stage, and striving to practice the five completion stages accordingly, thereby attaining the stage of the ripening Vidyadhara fruit, and ultimately manifesting the nature of the five bodies of complete and perfect enlightenment. Above this, the self-born wisdom arising from the bliss of the union of the father and mother deities is used as the path, and the order of the path and the order of the four empowerments are also the same. That is, in the path of accumulation, practice the three solitudes of the single seal related to the coarse generation stage, and in the path of application, practice the apparent related to the subtle generation stage.
Chinese
依次观修与此相关的幻身，此时，依靠修习荟供轮的近取因，证得由风心所成的幻化身圆满的持明。彼融入光明，现证见道，获得寿命自在持明。之后，依次修习以修道究竟之双运所摄持的大手印和任运成就持明，在无学道中，现证果位的自性，即无学双运之身，具足七支结合。这是关于玛哈瑜伽乘的道次第的简要阐述。之后，在阿努瑜伽中，以虚空与智慧无二之子，大乐的自性，以名言分别的誓言作为特点，将密灌顶和慧灌顶的道之修持作为主要内容，与各种生起次第相关的圆满次第有相和无相加以强调。此处，似乎以光明之差别，由四喜所引生的俱生譬喻光明作为主要修持对象。关于道的次第，也有各自补特伽罗的五地，以及圣者的五地等，各自宗义的十地之不同安立，需要从其他地方了解。由此，阿努瑜伽乘的章节完成。在这些之后，应当修持主要以圣者之修持所摄持的，真实义菩提心的修道次第，大圆满阿底瑜伽之道。此处，由于证悟一切法平等，成为无偏大平等，因此即使在圆满次第中，也特别强调无相圆满次第，显空光明，以及由这些所双运之道。即在彻却空性光明和妥噶显现光明，以及双运四相次第修习的最后，成就被称为内童瓶身，证得自性身，获得决定之智慧法身，以无学双运所摄持的大迁转。
English
Sequentially contemplate the illusory bodies associated with this, and at that time, relying on the proximate cause of the practice of the gathering assembly, attain the vidyadhara who has perfected the illusory body made of wind and mind. By entering that into clear light, manifest the path of seeing, and obtain the life-empowerment vidyadhara. Then, sequentially progress through the Great Seal and Spontaneous Accomplishment Vidyadhara, which are encompassed by the completion of the path of meditation, and in the path of no-more-learning, manifest the nature of the fruition, the body of non-learning union, endowed with the sevenfold union. This is a brief explanation of the path sequence of the Mahāyoga vehicle. Then, in the Ānuyoga, the practice of the path of secret empowerment and wisdom empowerment, which is characterized by the vow of conceptual distinctions as the nature of the son of indivisibility of space and wisdom, great bliss, is made the main topic, and the completion stage with signs and without signs, which are related to various generation stages, are emphasized. Here, it seems that the innate example clear light, which is drawn by the four joys, is made the main object of accomplishment as a distinction of clear light. Regarding the way of progressing on the path, there are also the five grounds of individual beings and the five of noble ones, and the different establishments of the ten grounds of one's own system, which should be understood from elsewhere. Thus, the section of the Ānuyoga vehicle is completed. After these, one should practice the path of the Great Perfection Atiyoga, the meditation sequence of the ultimate bodhicitta, which is mainly encompassed by the practice of the noble ones. Here, since all dharmas are realized as equal, becoming the great impartiality, even in the completion stage, the signless completion stage, the clear light of appearance and emptiness, and the path of union by these are especially emphasized. That is, at the end of progressing through the stages of the four appearances of Trekchö emptiness clear light and Tögal appearance clear light and union, the wisdom dharmakāya, which is known as the inner youth vase body, attains the nature body, and the great transference encompassed by the non-learning union is accomplished. In this case, when the four appearances are combined with the common grounds and paths, the manifestation of dharmatā is the accumulation path, the increase of experience is the joining path, the perfection of awareness is the seeing path, and the manifestation of dharmatā is combined with the meditation path.