Chinese
因此，要着重强调明点的圆满次第，使自身成为具备方便的脉直、气清净之身。一旦能够运用明点，就要依靠其他身体的手印道。首先，通过明点上降的力量所引出的俱生智，以及下稳固的边际上的自性俱生智，即使如此称谓，对于初学者来说，也很难生起脱离执着的智慧。之后，如果相智已经在相续中生起，那么在后得位就能升起不净的幻身，实际上是由风心所成的本尊身。如果义智已经在相续中生起，那么就能升起清净的幻身，即从智慧的光芒中显现的本尊身。这又分为：意乐（འདུན་པ་སེམས་པ་）是资粮道，辨别大种姓是加行道，获得大传承是见道，呼出大气是修道，圆满大威力是不学道。像这样安住在五种持明地的众生，就是阿努瑜伽自道中的空行和空行母，也就是持明者中的僧众。阿底瑜伽的成熟灌顶，获得了比下部二灌的第四灌——词灌顶宝更加殊胜的，具有戏论和无戏论等的四种灌顶。以自道清净的誓言来约束相续。在解脱的窍诀方面，修持两种窍诀：对于懒惰者来说，是毫不费力就能解脱的本来清净立断；对于精进者来说，是需要努力才能解脱的任运自成顿超。如果重视法力，就必须将法性摆在现量见道上。如果重视人，那么法性就在现量资粮道上，证悟增上在加行道上，觉性达到顶点在见道上，法性穷尽时，外执著的境，内执著的心，秘密体验的增长等逐渐穷尽，这些是圣者有学道。穷尽完全圆满是不学道。像这样安住在四相道的道上的众生，就是持明者中的僧众。功德方面，具备戒律、禅定、智慧、总持、辩才等不可思议的功德，犹如大海。如果将如此的皈依处收摄起来，就归于上师；如果向外扩展，就是九尊皈依处。应当将这些作为皈依处。
English
Therefore, it is important to emphasize the completion stage of bindus, making oneself a body with skillful channels straight and winds purified. Once one is able to utilize bindus, one should rely on the path of mudra with other bodies. First, the coemergent wisdom drawn by the power of the descending bindu, and the self-nature coemergent wisdom on the edge of lower stability, even if so named, it is difficult for beginners to generate wisdom free from attachment. Then, if the example wisdom has arisen in the continuum, then in the post-attainment state, one can arise as an impure illusory body, which in reality is a deity body made only of wind and mind. If the meaning wisdom has arisen in the continuum, then one can arise as a pure illusory body, that is, a deity body that arises from the radiance of wisdom. This is further divided into: aspiration (འདུན་པ་སེམས་པ་) is the path of accumulation, distinguishing the great lineage is the path of joining, obtaining the great transmission is the path of seeing, exhaling the great breath is the path of meditation, and perfecting the great skill is the path of no more learning. Those who dwell in the five bhumis of vidyadharas in this way are the dakas and dakinis of the Anu Yoga's own path, that is, the sangha within the vidyadharas. The ripening empowerment of Ati Yoga, obtaining the four empowerments of with and without elaboration, etc., which are more special than the fourth empowerment, the precious word empowerment, of the lower two empowerments. Bind the continuum with the pure samaya of one's own path. In terms of the liberating instructions, practice two instructions: for the lazy, the primordially pure trekchö that liberates effortlessly; for the diligent, the spontaneously accomplished tögal that liberates with effort. If one emphasizes the power of Dharma, one must place dharmata on the directly perceived path of seeing. If one emphasizes the individual, then dharmata is on the directly perceived path of accumulation, the increase of experience is on the path of joining, the perfection of awareness is on the path of seeing, and when dharmata is exhausted, the externally grasped object, the internally grasped mind, and the increase of secret experience gradually exhaust, these are the noble learners. The complete exhaustion is the path of no more learning. Those who dwell on the path of the four visions in this way are the sangha within the vidyadharas. In terms of qualities, one possesses inconceivable qualities such as ethics, samadhi, wisdom, dharani, eloquence, etc., like an ocean. If one gathers such objects of refuge, they converge into the lama; if one expands them outward, they are the ninefold refuge. These should be taken as objects of refuge.
Chinese
，尤其是自身具足脉气等，所以在皈依时，将清净脉观想为化身等。伟大之士的意乐差别，是为了遣除有寂的一切衰损而皈依。像那样的意乐差别，按照因乘来说，既是意乐的差别，也是果皈依。以具足因皈依、差别皈依、果皈依三种方式皈依。对此也有两种观点：按照中观的观点，因皈依作为因，获得果位佛陀的果位，这被认为是果皈依。对此，认为是所生和能生的因果自性。下部密续及以上认为，如来藏的智慧，即众生相续中存在本具的自生智慧。那也是常恒的、不变的、本体是空性的。认为那上面一切胜者三身的功德，都以不造作任运成就的方式存在，并且认为离基如来藏的智慧，是被忽然的垢染所遮蔽，因此需要遣除它的方便或缘，即二资粮，但不认为是所生和能生的因果自性，而是认为是显现的因。那样，首先因皈依中，有假立者宣说的承诺的皈依，之后是自性者随道修行的皈依两种。前者是通过导师道友的方式，念诵皈依词百万遍等。后者是，之后进入积累二资粮的各种方式，都是随道修行的皈依。如果没有那样的智慧，就是不生的因，因为自己不认识它时是众生，认识后显现时是佛陀。从一地开始，智慧可以证悟一部分，从那之后逐渐串习证悟，最终到十地相续的最后之间是道证悟之法。在十地相续的最后，以金刚喻智慧断除剩余的一切所断，而成就佛陀。本体是本初清净，以忽然离垢之装点的佛陀，是果证悟之法。那佛陀的意
English
Especially, since one possesses the channels and energies, etc., when taking refuge, one visualizes the pure channels as the incarnate body, etc. The special intention of a great being is to take refuge in order to eliminate all the decline of samsara and nirvana. Such a special intention is, according to the causal vehicle, both a special intention and a refuge of result. One takes refuge through the three aspects of causal refuge, special refuge, and resultant refuge. There are two views on this. According to the Madhyamaka view, the causal refuge acts as a cause, and obtaining the state of Buddhahood as a result is considered the resultant refuge. It is considered to be the nature of cause and effect, that which is produced and that which produces. The lower tantras and above believe that the wisdom of the Tathagatagarbha, that is, the inherent, self-arisen wisdom that exists in the continuum of sentient beings. It is permanent, unchanging, and empty in essence. It is believed that all the qualities of the victorious three bodies exist there in an uncreated, spontaneously accomplished manner, and that the wisdom of the basis of separation, the Tathagatagarbha, is obscured by sudden defilements. Therefore, a means or condition, the two accumulations, is needed to remove it, but it is not considered the nature of cause and effect, that which is produced and that which produces, but rather as a condition for manifestation. Thus, first, in the causal refuge, there is the refuge of commitment proclaimed by the imputers, and then the refuge of the essentialists who practice following the path. The former is to recite a hundred thousand refuge formulas, etc., through the means of the teacher as a companion on the path. The latter is that all the ways of engaging in accumulating the two accumulations are the refuge of practicing following the path. If such wisdom did not exist, it would be the cause of non-arising, because when one does not recognize it, one is a sentient being, and when one recognizes it and it manifests, one is considered a Buddha. From the first bhumi onwards, wisdom can realize one aspect, and from then on, one gradually becomes accustomed to realization, until finally, between the last of the ten bhumi continuums, it is the dharma of path realization. At the end of the ten bhumi continuums, one abandons all the remaining objects to be abandoned with the vajra-like wisdom of the antidote, and attains Buddhahood. The Buddha whose essence is primordially pure, adorned with the ornaments of sudden freedom from defilements, is the dharma of fruit realization. The mind of that Buddha
Chinese
存在着深奥而广大的法。它具有两种断灭，即各别断灭和非断灭。非断灭存在于众生相续中的如来藏智慧自性本初清净的状态中。各别断灭是刹那离垢的佛法身。这样的智慧如何在众生相续中存在呢？就像剑在剑鞘中，或者珍宝被泥土遮蔽一样，被刹那的垢染所遮蔽，消除它的方法有因皈依和果皈依两种，它们之间的区别在于被认为是因和缘。共同不共的皈依处三根本三宝如何存在的方式是：殊胜的化身被认为是佛，如经部所说；密宗认为佛是报身；其中，上师是僧众，所敬信的本尊和护法二者被认为是佛；还有一种观点认为，上师是佛，本尊是法宝，传承上师们是持明者中的僧众。上师是佛的道理需要通过教证和理证来成立。教证如《次第五论》中所说：“此乃自生薄伽梵，唯一自在之大天，甚深口诀皆赐予，胜彼金刚阿阇黎。”等等。理证是：上师的意是伟大的智慧，其显现如身，其声如语，其意如光芒，因此法身的显现是色身，色身的体性是法身，它们无二无别，是双运金刚持。本尊是法宝的道理是：一般来说，新旧共有的有四部续，即瑜伽部续，其中有外瑜伽和内瑜伽两种。内瑜伽中，旧译有甚深内续三部，新译有乐金刚、时轮金刚、密集金刚三部。这些分为教法和证法两种，教法中，外密教法是显现为声音、听闻为声音、转变为符号的外续事部三者。证法是成熟和解脱两种。给予成熟解脱窍诀的上师是佛，他所给予的成熟解脱二者
English
There exists a profound and vast Dharma. It has two kinds of cessation, namely, separate cessation and non-cessation. Non-cessation exists in the state of the essence of the Tathagatagarbha wisdom, which is primordially pure, in the continuum of sentient beings. Separate cessation is the Dharmakaya of the Buddha, which is momentarily free from defilements. How does such wisdom exist in the continuum of sentient beings? Just like a sword in a scabbard, or a jewel obscured by mud, it is obscured by momentary stains. The method to remove it is through refuge in cause and refuge in effect, the difference between them being that they are considered as cause and condition. How the common and uncommon refuge objects, the Three Roots and Three Jewels, exist is as follows: The supreme Nirmanakaya is considered to be the Buddha, as stated in the Sutras; the Tantric tradition considers the Buddha to be the Sambhogakaya; among them, the Lama is the Sangha, and the deities and protectors in whom one has faith are considered to be the Buddha; another view is that the Lama is the Buddha, the Yidam is the Dharma Jewel, and the lineage Lamas are the Sangha among the Vidyadharas. The reason why the Lama is the Buddha needs to be established through scriptural and logical proofs. Scriptural proof is as stated in the Five Stages: "This is the self-born Bhagavan, the sole great Lord, who bestows all the profound instructions, superior to the Vajra Acharya." And so on. The logical proof is: The Lama's mind is great wisdom, its manifestation appears as the body, its sound is heard as speech, its mind radiates like light, therefore the manifestation of the Dharmakaya is the Rupakaya, and the nature of the Rupakaya is the Dharmakaya, they are inseparable, the union of Vajradhara. The reason why the Yidam is the Dharma Jewel is: Generally, there are four classes of Tantras common to both the old and new traditions, namely, the Yoga Tantra, which has outer and inner Yoga. In inner Yoga, the old translation has the three profound inner Tantras, and the new translation has the three: Hevajra, Kalachakra, and Guhyasamaja. These are divided into two: the Dharma of scripture and the Dharma of realization. Among the Dharma of scripture, the outer secret Dharma is the outer Tantra, which appears as sound, is heard as sound, and is transformed into symbols, the three of the outer Kriya section. The Dharma of realization is the two: maturation and liberation. The Lama who bestows the instructions of maturation and liberation is the Buddha, and the two maturation and liberation that he bestows
Chinese
哦，法！修持的人是持明者中的僧众。内续三部中，给予最初入门之灌顶和解脱之诀窍的上师是佛，给予成熟解脱之诀窍二者的是法宝，像这样修持的人是持明者中的僧众，这三根本汇集为三宝的自性。如果区分，可以区分成九种皈依处，但如果收摄，则汇集为唯一的上师。以上稍微讲了一些皈依的意义。现在修持并实践结合，有座上和座间两种。座上也有，日间座两次，夜间座两次，无论是四次还是八次。首先是座上，有座的前行、正行和后行三种。首先是前行，有身体要点、语言要点、心要点、祈请四个，这必须贯穿所有座次。身体要点是毗卢七支坐法，或者放松的七支坐法，或者以金刚跏趺坐端正坐好。语言要点是清除浊气，可以随意进行三次或九次清除浊气，观想自己和他人从无始以来积累的业，罪恶堕落，违犯誓言，深道之障碍和违缘全部变成黑气的形状而呼出。心的要点是必须调整动机。首先清除恶劣的动机，改正不确定的，以菩提心来调整动机。祈请是，改变上师的形象也可以，不改变也可以，在头顶上观想一朵盛开着千百万花瓣的莲花，在红色和黄色的花蕊中央，在月亮坐垫上，是狮子宝座、丝绸垫子层叠的坐垫上，观想自己是出家人或咒师的形象，以如实见到佛的虔诚之心，必须祈请想要的意义。并且，在观修暇满难得之时，祈请上师使暇满获得意义的功德在自己的相续中生起，之后观想上师化为光融入自己，然后安住于平等舍中。同样，在修持共同和不共之时，祈请上师的心续中的那个功德在自己的相续中生起。