English
Liberation from illness, and even if not, it must be considered that the empowerment matures the potential for wisdom to arise in the continuum, and the difference that becomes the cause is also matured by the empowerment. As it is said: Like sharpening a sharp weapon, the extent to which the ability to arise is obtained. Having received the empowerment in this way, one must abide by the samaya and vows promised at the time of empowerment. If one does not possess these, the continuum will be wasted; if one possesses them, the path will become meaningful. As it is said in the Guhyagarbha Tantra: In order to make the mantra holders meaningful, this great samaya is specifically proclaimed. Therefore, the samaya to be protected also includes the types of root and branch that are summarized by the general and the particular. From the aspect of not transgressing these, it is the samaya; from the aspect of having already made a promise, it is also the vow. Therefore, mantra vows and samaya are only different in terms of their reverse aspects, but their essence is the same. How to protect them? If one can prevent the conceptualizations of the lower realms with special skillful means and wisdom, then the vows of the Shravakas and Bodhisattvas have already been transformed into the samaya vows of mantra, so one should protect them in the same way. If one cannot transform them, one should value the key point of having to prevent them, and by protecting the three vows without contradiction, one establishes the foundation by possessing samaya and vows in the continuum. Then, one enters the actual practice of the two paths of generation and completion stages with the four limbs of approach and accomplishment. Among these, there are also two paths: the generation stage alone and the union of generation and completion stages. If it is like the first, from the samadhi of great emptiness, with the attraction of compassion that universally appears, one traverses the path of accumulation and junction mainly with the single-pointed meditation on the clarity of the deity of the generation stage, and through the practice of the gathering and purifying feast, with the difference of relying on the vast and the extremely vast, one accomplishes the Vidyadhara who is equal to the deities of the desire and form realms, and then on that basis, one unites with the stainless through the path of the completion stage. The way to enter this is: after completing the limbs of the application ritual, starting from meditating on suchness is the approach; becoming accustomed to the samadhi of compassion and illusion is the near approach; obtaining stability in the single mudra and completing the qualities of the path of accumulation is the accomplishment; the generation stage becomes powerful, and practicing on the path of application is the increasing accomplishment and the great accomplishment.
Chinese
次第将自道之果与共同之持明相连。 第二，生圆双运道是方便道和解脱道两种。也就是说，所有无上密法的道，都无不包含在成为四灌顶道之体性的生起次第和圆满次第，或者方便和解脱两种之中。一般来说，由于脱离方便智慧的道无法从轮回中解脱，因此仅仅是方便解脱，从声闻乘到究竟阿底瑜伽之间都必须具备。但这里是指具有特殊方便解脱而言。其中，解脱道的体性或真实基础是，将殊胜的无二真谛见解视为无境自明。其因是闻思之智慧，其友是禅定。方便道的真实基础是，证悟该见解的特殊方便，即击中金刚身要害的上部灌顶秘密智慧道。其友是阻止平凡显现执着的生起次第，以及压制寂灭边的大悲心。然而，由于其中任何一个都无法与果位相连，因此必须双运。但考虑到利根者的主要修行是解脱道，钝根者的主要修行是方便道，因此分别宣说。其中，首先是解脱道，又分为渐次和顿悟两种。第一种，在灌顶时证悟解脱成为定局的是顿悟中的顿悟，依靠理证而生起证悟习惯成为定局的是顿悟中的渐次。这两种也只是证悟生起快慢的差别，见解证悟和证悟解脱同时发生，生圆次第成为定局，四灌顶道顿悟而行，四近修在同一时间圆满，最终达到圣道双运的体性，这之间没有差别。渐次之中，依靠方便和诀窍，见解虽然现量与自性相符，但由于对治没有生起克服违缘的能力，而被妄念迷惑的人们反复修习，能够生起微小勤劳之譬喻智慧，这是渐次中的顿悟。虽然被指示了自性，但暂时没有现量证悟之机缘的人们，首先努力积累和净治，长期
English
Gradually connecting the fruit of one's own path with the common vidyādhara. Second, the path of arising and completion as a union is twofold: the path of means and the path of liberation. That is to say, all the paths of the unsurpassable secret mantra are invariably included in the arising and completion stages that have become the essence of the four empowerments, or the two means and liberation. In general, since the path that is separated from skillful means and wisdom cannot be liberated from existence, mere means and liberation must be present in all paths from the Śrāvakayāna to the ultimate Atiyoga. However, here it is stated with regard to special means and liberation. Among them, the essence or actual basis of the path of liberation is the view of the supreme indivisible truth seen as self-illuminating without an object. Its cause is the wisdom of hearing and thinking, and its friend is samādhi. The actual basis of the path of means is the special means for realizing that view, the path of the higher empowerments of secret wisdom that strikes the vital point of the vajra body. Its friends are the arising stage that prevents ordinary appearance and attachment, and the great compassion that suppresses the extreme of quiescence. However, since either of the two cannot be connected to the fruit, they must be united. However, considering that the main practice of the sharp-witted person is the path of liberation, and the main practice of the dull-witted person is the path of means, they are spoken of separately. Among them, first is the path of liberation, which is divided into gradual and sudden. The first, the sudden within the sudden, is when realization and liberation become definite at the time of empowerment, and the gradual within the sudden is when the habit of realization arises definitively based on reasoning. These two also differ only in the speed of the arising of realization, the realization of view and the realization of liberation occur simultaneously, the arising and completion stages become definite, the path of the four empowerments is traversed suddenly, the four stages of approach and accomplishment are completed at the same time, and ultimately there is no difference in reaching the essence of the union of the noble path. Among the gradual, although the view manifestly accords with its own nature through means and instructions, those who are bewildered by wandering thoughts because the antidote has not arisen to overcome adverse conditions repeatedly cultivate, and are able to generate the wisdom of the example of small effort, this is the sudden within the gradual. Although the nature has been pointed out, those who temporarily do not have the opportunity for manifest realization first strive to accumulate and purify, and for a long time
Chinese
長久修習，需以極大努力將見地融入實修，此乃漸進之漸進。然此二者，僅於證悟難易稍有差別。一旦通達見地，其後之修行方式則一。若問漸進之修行方式為何？即是對空性大見，如實了知，於日間修持，夜間則將睡眠光明相結合，恆常安住於此等持中，久而久之，氣脈心識融入中脈，空色之徵象圓滿，譬喻智慧如實於自相續中生起之時，由普賢王如來之悲憫，生起次第與圓滿次第雙運，顯空如水中月影之大手印，於無有戲論之壇城中顯現。隨後，復將其收攝入光明，並將由氣脈心識所成之幻身，升華為本尊之身，透過積資之行，使其增長，並與無漏相結合。如是，於證悟空性大見之前，為近分；空性與悲心無二顯現，為近取；彼之自性顯現為生起次第與圓滿次第雙運之本尊身，為成就；依賴積資之助緣，為大成就。如是透過四支之次第，而達究竟。此道稱為具足決定之殊勝道，而前述單獨之生起次第道，則稱為僅具決定之道。以具足決定而達究竟之人，能於剎那間生起方才所說之道，此稱為殊勝之信解修；僅以信解作為修行之方式，而作廣泛修持者，則稱為僅具信解修。此二者，就學習方式而言，亦可稱為成熟之學與信解之學，此為順帶一提。二、方便道：一般而言，雖看似為無上密之所化機，然如解脫道者，雖以方便與口訣作引導，然僅能了知大概，而無法現證之鈍根者，無論如何修持，亦無法於此生生起譬喻智慧。故彼等須主要依賴四灌頂之次第道，即瓶灌頂之道。由於具足三禪之口訣，故於具足所淨與能淨之生起次第，乃至具足有相之手印以下，獲得穩固之基礎。於此之際，精勤於秘密灌頂之道，即上門，則能令氣脈心
English
Having meditated for a long time, one must apply great effort to integrate the view into practice, which is the gradual of gradual. However, the difference between these two lies only in the ease or difficulty of realization. Once the view is attained, the path to be traversed is the same. If asked, what is the gradual path of practice? It is to continuously maintain the samadhi that combines the practice of the great view of emptiness, suchness, during the day, and the clear light of sleep at night. Through familiarity, the signs of the empty form where the winds and mind converge in the central channel are perfected. When the example wisdom, just as it sounds, arises in one's own continuum, through the compassion of Kuntuzangpo (Samantabhadra), the generation stage and completion stage are united, and the great mudra of appearance and emptiness, like the moon in water, arises in the mandala of deities free from elaboration. Then, it is again absorbed into clear light, and the illusory body, made of wind and mind alone, is elevated to the deity's form. Through the practice of accumulating merit, it is enhanced and joined with the uncontaminated. Thus, before realizing the great view of emptiness, it is the approaching stage; the manifestation of emptiness and compassion as inseparable is the near-attainment stage; the manifestation of its own resonance as the deity's form in the union of the generation stage and completion stage is the accomplishment stage; relying on the auxiliary cause of accumulating merit is the great accomplishment stage. Thus, through the sequence of the four limbs, one reaches the ultimate. This path is called the extraordinary path of definite completion, while the previously mentioned path of the generation stage alone is called the path of mere definiteness. A person who has reached the ultimate through definite completion can generate the path just mentioned in an instant, which is called the extraordinary faith-aspiration practice; those who practice extensively by using faith-aspiration as the method of practice are called mere faith-aspiration practice. These two, in terms of the method of learning, can also be called the learning of maturation and the learning of faith-aspiration, which is a side note. Second, the path of means: In general, although it seems to be for those to be tamed by the unsurpassed secret mantra, like those on the path of liberation, even if guided by means and instructions, only a general understanding can be obtained, and dull individuals who cannot directly realize it will not be able to generate example wisdom in this life no matter how much they practice. Therefore, they must mainly rely on the gradual path of the four empowerments, that is, the path of the vase empowerment. Because they possess the instructions of the three dhyanas, they obtain a firm foundation in the generation stage that possesses both what is to be purified and what purifies, down to the mudras with characteristics. At that time, by diligently striving on the path of the secret empowerment, that is, the upper gate, the channels and winds can be