Chinese
下三门成为要点，从中脉的法界中命脉与橛合一，由此，以四空所牵引的光明生起。由此，当显现如幻的身像时，就成了生圆双运。之后，以第三灌顶的道来提升，与第四义光明相结合，这是次第道。也就是，作为所依的生起次第的教导是近修，与包含轮法的气结合是近成，从精滴燃烧降注的道中生起三现分的智慧是修，以秘密行来提升是成大，以这四种门来与无漏相结合。又，对于已经确定生起次第和脉气的补特伽罗来说，主要依靠下门三界嬉戏的口诀，在四喜顺生的尽头，获得俱生实物的智慧，在逆生的尽头，生起脱离安乐执着的自性俱生智慧，不需要依靠其他的提升，就在当下修持无漏，这是顿道。也就是，前两个灌顶的道，以及寻找手印来调伏自续等是近修，以结合的表示来劝请，以具足三觉受来入定是近成，由此生起上降的四喜是修，生起下固的四喜是成大，以四支的方式来成就殊胜。这些也是根续幻网中所说的：“近修以及近成，修以及大成。”的意思。一般来说，这种方便解脱道的行持方式，无论是按照五种瑜伽还是按照近修四种来解释都可以，而这四种近修，在内部细分上，比如对于每个禅定修法也分为四种，另外，还有仪轨一次和，修持的日数和，从结合道到会供修持以下，从会供道到尽道之间，与方便道上下之门相结合等等很多。因此，无论修持何种密咒内部的道，都可以与之结合，所以无论怎么解释都不会有矛盾，而且这里所说的这些，也是莲花生大师的密意。这样，以二种次第的道与近修四支相结合。
English
When the three lower gates become the key points, and the life force and peg merge in the sphere of the central channel, the clear light drawn by the four emptinesses arises. From this, when the illusory deity arises, it becomes the union of generation and completion stages. Then, elevating through the path of the third empowerment and uniting with the clear light of the fourth meaning is the gradual path. That is, teaching the generation stage as the basis is approaching, becoming familiar with the wind practice including the wheel method is near approaching, generating the wisdom of the three appearances from the path of the burning and dripping essence is accomplishment, and elevating through secret conduct is great accomplishment, thereby uniting with the uncontaminated through these four doors. Furthermore, for an individual who has certainty in the generation stage and channels and winds, mainly relying on the oral instructions of the three realms playing in the lower gate, at the end of the arising of the four joys, obtaining the wisdom of co-emergent objects, and at the end of the reversing, generating the self-nature co-emergent wisdom free from attachment to bliss, without needing to rely on other elevations, training in the uncontaminated in that very moment is the simultaneous path. That is, the path of the first two empowerments, and searching for mudras to tame the continuum, etc., is approaching; urging with the symbols of union, entering into samadhi with the three perceptions is near approaching; from that, generating the four joys of upward descent is accomplishment; generating the four joys of downward stability is great accomplishment, thereby accomplishing the supreme in the manner of four limbs. These are also the meaning of what is said in the Root Tantra, the Net of Illusion: "Approaching and near approaching, accomplishment and great accomplishment." In general, this method of practicing the path of liberation, whether explained according to the five yogas or the four approaches, is similar. And these four approaches are also divided into four each in the internal subdivisions, such as the way of meditating on each of those ting, and also there are many such as the single session of ritual, the number of days of practice, from the union path to the accumulation practice and below, from the accumulation path to the path of exhaustion, and combining with the upper and lower doors of the method path. Therefore, since it can be combined with whatever path of secret mantra is practiced, there is no contradiction no matter how it is explained, and moreover, what is explained here is also the intention of the Second Buddha, Padmasambhava. Thus, the path of the two stages is combined with the four limbs of approaching and accomplishing.
Chinese
已经完成了趋入究竟的阶段。关于如何将道路转化为果实，一般来说，密宗和显宗在道路上的快慢差异，主要应从信解和修行的角度来区分。因为据说，一旦获得了圣道，进入大乘，两者就变得相似了。因此，时间也不依赖于无数劫，而是通过六个月的修行和禁语，与无漏相结合。不依赖于难以实行的苦行，而是凭借方便智慧的深刻差别，将烦恼转化为道用，将欲望转化为庄严，享受进入的安乐，依靠安乐的乘，毫不费力地获得暂时的四种持明，最终如魔术般地趋入无学双运的果位。也就是说，全知者认为，以五种因道通过密宗的四种持明，并将成熟持明安置在加行道上。虽然实际上它位于加行道的殊胜法位上，但因为他认为之前的道路是它的因，所以这样说。寿命自在是见道，大手印是修道，任运成就是究竟道。按照祖尔派的观点，是否获得能力分为两种见道。即使心性成熟为大手印的本尊身，如果此生未能将元素残余转化为清净光明身，而在中阴界证得大手印，那就是成熟持明。断除了身体、处所和产生的三个漏洞，成就光明金刚身，不生不灭，尽未来际利益众生，这是圆满道的最胜寿命自在。证悟法性现前的安乐和空色坛城融为一体的智慧身，证得无学双运，即为大手印。此大手印趋入九种修道，内部又分为五种姓。在桑耶任运成就的坛城中，刹那间证得，并成为第六金刚持的代表，后得事业与佛无异，能随意成就如虚空般遍及的利益，这就是究竟道任运成就持明。据说，外道乘的普光，以及密宗外续部的自道果位，与此意义相同。然后，最终的日月
English
Having completed the progression to the ultimate stage. Regarding how to transform the path into the fruit, generally speaking, the difference between the speed of the path in Secret Mantra and the characteristics of the path should be distinguished primarily from the perspective of faith and practice. Because it is said that once the noble path is attained and one enters the Mahayana, the two become similar. Therefore, time does not depend on countless eons, but through six months of practice and vows of silence, one is united with the uncontaminated. Without relying on difficult ascetic practices, but through the profound difference of skillful means and wisdom, one transforms afflictions into the path, transforms desires into ornaments, enjoys the ease of entry, and, relying on the easy vehicle, effortlessly attains the four Vidyadharas of the temporary state, and ultimately, like magic, progresses to the state of non-learning union. That is to say, the Omniscient One considers that the five causal paths are traversed by the four Vidyadharas of mantra, and the ripening Vidyadhara is placed in the accumulation stage. Although it is actually located in the supreme Dharma position of the application path, he said that because he considered the previous paths to be its cause. Life empowerment is the path of seeing, Mahamudra is the path of meditation, and spontaneous accomplishment is the ultimate path. According to the Zur tradition, the path of seeing is divided into two based on whether or not power is obtained. Even if the nature of mind matures into the deity body of Mahamudra, if one fails to transform the remaining elements into a pure clear light body in this life, and attains Mahamudra in the bardo, that is the ripening Vidyadhara. Having destroyed the three flaws of body, place, and arising, accomplishing the clear light Vajra body, without birth or death, benefiting beings as long as samsara exists, this is the supreme life empowerment of the complete path. The wisdom body in which the bliss of realizing the nature of reality and the mandala of emptiness and form are mixed as one, attaining the non-learning union, is Mahamudra. This Mahamudra traverses the nine meditation paths and is also divided into five lineages internally. In the spontaneously accomplished mandala of Samye, one attains it in an instant and becomes the representative of the sixth Vajradhara, the subsequent activities are no different from the Buddha, and one can accomplish benefits that pervade like the sky, this is the ultimate path of spontaneous accomplishment Vidyadhara. It is said that the all-illuminating light of the outer vehicle and the fruit of the self-path of the outer tantras are the same in meaning as this. Then, the ultimate sun and moon
Chinese
通过殊胜灌顶之道，将安住于极细微之明点风心的自性中，无明习气的地，意生身，与果位的现证大光明汇合的同时，迁转的障碍也消融于法界，成就身语意金刚无二无别的大乐身，是不学双运。对此，从反体的角度可分为合修七支和果法二十五支。如此，这些暂时和究竟的果位，也是大手印殊胜的成就。在成就殊胜的同时，也能成就共同的成就，如八大自在，或具有微细轻柔功德的大成就，以及宝剑和空行等中等成就，和权势及享用等小成就，此外，还有依靠药物和明咒的长寿灌顶成就等诸多说法。安住于会供轮的具暖相者，如理获得后，能广大利益他众。祈愿这两种成就都能轻易、安乐且迅速地成就，从而圆满二利。二是为特殊道而祈愿，其中有：祈愿修持续部幻化网，祈愿修持隆纳拉卡东竹，祈愿修持窍诀大圆满等三种。第一种又分四种，首先是祈愿显现身之坛城：所有显现皆圆满为幻化网之轮。也就是说，作为集谛和苦谛共同所依的五蕴，或者包含轮回世间器情的一切事物，这些所显现的一切，名言上虽是因缘聚合而显现的如幻之相，但它们之间也相互关联，成为因果，这就是分别念幻化网。如此，显现为蕴界处分别念之相的这些，在显现之时，即是具有灭道谛自性的三座圆满的坛城，或者本来清净为身和智慧，是与本尊分别念无二的幻化网。之所以无二的原因是，这些显现是心
English
Through the path of supreme empowerment, may the mind-body, which dwells in the essence of the extremely subtle bindu-wind-mind and is the ground of ignorance and habitual patterns, be merged with the great luminosity of manifest enlightenment, and may the obscurations of transference dissolve into space. May we attain the non-learning union, the body of great bliss, indivisible from the vajra of body, speech, and mind. This can be divided into the seven branches of union and the twenty-five aspects of the resultant dharma from the perspective of the reverse order. Thus, these temporary and ultimate fruits are also the supreme siddhi of Mahamudra. In addition to attaining the supreme, may we also attain common siddhis, such as the eight great powers, great accomplishment with the qualities of subtlety and lightness, intermediate accomplishments such as the sword and sky-faring, and minor accomplishments such as power and enjoyment. Furthermore, there are many teachings on longevity empowerment attained through substances and vidya-mantras. Those who have attained warmth while abiding in the tsok-khor (assembly wheel) will properly obtain these and greatly benefit others. May these two types of siddhis be easily, blissfully, and swiftly attained, so that both aims are fulfilled. Secondly, there are prayers for specific paths, including: prayers for practicing the tantra of the Magical Net, prayers for practicing Lungnak Rakdong Druk, and prayers for practicing the pith instructions of the Great Perfection. The first of these is further divided into four, beginning with the prayer for the mandala of the appearance body: Whatever appears is perfected as the wheel of the Magical Net. That is to say, the five skandhas, which are the common basis of the truths of origin and suffering, or whatever appears in samsara, including the environment and its inhabitants, although nominally appearing like illusions due to the aggregation of causes and conditions, are interconnected as cause and effect, which is the network of conceptual proliferation. Thus, these appearances as conceptual proliferations of skandhas, elements, and sense bases, from the very moment of their appearance, are the mandala complete with the three seats, which is the nature of the truths of cessation and path, or are primordially pure as body and wisdom, which is the magical net inseparable from the deity's conceptualization. The reason for being inseparable is that these appearances are mind.
Chinese
仅仅是显现而已。心的法性是觉性空性的法身智慧，因此，不可能超越其自显现的身体和智慧。例如，对于患有黄眼病的人来说，会显现黄色的海螺，但显现时，海螺的颜色并非白色。同样，在错觉意识的面前，所有这些显现都显得不纯净，但仅仅是显现，就已成为清净的显现，构成了显有之基的坛城。最终，对于血统纯正的人来说，也会变成显而易见的事实。正如幻化中所说：三有本来就是佛，一切无余皆是法。不是佛之外的其他，不是佛之外的其他法，不是由佛来证得的。又，空性法界与觉性智慧无二的法性，遍及显现为轮涅的一切事物，并安住于平等性中。显现为明空双运之游舞的一切世俗显现，也从一开始就是清净的身体和智慧。因此，一切法本来就是清净、平等、真谛无别、殊胜的法身大坛城，自然成就且圆满具足，这就是究竟的幻化网。愿以这种究竟实相的意义，远离心识的行境，成为无境自明，或者愿各自的觉性能够现量证悟！二是祈愿声音显现为语之坛城：一切声响皆是不可言说的咒语之声。也就是说，一切咒语所依之根本来源是方便智慧的元音和辅音。如此，有情和无情所包含的一切声音，都无疑是源于元音和辅音之声的变幻。即使是像狗叫这样的邪恶之声，也能清楚地辨认出嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等字母。此外，由于语言的本质是气息，而气息与咒语无别，因此一切声响都是自生的念诵。因此，在名言上，一切自性声音都存在于语言文字中，因此被认为是咒语。从实相的角度来看