English
Therefore, someone says, "In the intermediate state of separation, the Alaya consciousness should be placed in the central place." Then, this empty form with all aspects, if it is not an empty form, what else is it? According to your view, it must also be translated as "nature." But this is useless, because if it is the nature with all aspects, then it is established as an empty form, and it contradicts the formlessness you desire. Someone also says, "In this teaching, there is no Buddhahood in the intermediate state, so there is no need for the practice of the intermediate state." This contradicts what is said in the Great Commentary regarding the five manifestations, "In the center of the semen, the Alaya consciousness is a Gandharva being," because the practice of the intermediate state was explicitly mentioned before that. Moreover, the statement that there is no Buddhahood in the intermediate state is not established. In this teaching, there is Buddhahood in the intermediate state, because obtaining the noble position in the intermediate state is placed there. The yogi who obtains the latter half of the holding while alive completes the sequence of holding at the time of death. In the intermediate state, he obtains a body with all aspects of remembrance. By meditating on the path there, he obtains the state of Samadhi. After obtaining that state, he will not take rebirth in Samsara again. Also, from the moment one obtains the first stage of remembrance in this life, to the person who is in the initial stage of great remembrance, if he dies suddenly, death completes the path of remembrance. In place of the intermediate state, the states of Samadhi arise. So, the magical power, omniscience, the master of the earth and the three realms, is the birth of the yogis in this life. If one enters the path well and dies, then at that time, with his holding, he enters another birth. Because it is said like this, only the two cases of Buddhahood in this life and the next life are mentioned, so someone says. This is not understanding from where it can be understood, but understanding from where it should not be understood. If one strives diligently and has merit, one can obtain the supreme accomplishment in this life. Even if one does not strive diligently and does not obtain the wisdom of the path in this life, those who enter this path and keep the same vows will be placed at the latest in the seventh life, and it is impossible not to obtain accomplishment before that, which is just saying that one will definitely be liberated within seven lives. Because the intermediate state will occur many times within that. Even if one just starts to enter the path, but does not have diligence.
Chinese
因此，（经文）说如果今生没有获得成就，来世将会获得成就。但你们所认为的那样，获得了执持却未获得忆念的人死去，并非指在中阴身中无法获得成就而转生到其他生命。因为今生获得执持，是生起了殊胜的圆满次第智慧，并且为了获得它必须精进努力。因为不精进和未获得智慧是相违的。获得了执持却没有生起智慧，也没有精进努力，那是什么呢？是你的学生吗？此外，这里获得了执持的瑜伽士，即使今生没有获得成就，如果因缘具足，也有可能在中阴身中成佛，因为你已经成就了命身。获得了最初忆念的瑜伽士，你是有法者，如果你今生没有解脱，那么你必定会在中阴身中解脱，因为你已经成就了命身圆满具足的身体。还有，不需要修持中阴身的净化，因为那里没有成佛的可能性，这种说法也非常粗糙。按照你自己的观点，对于密集金刚的瑜伽，有福德、有能力、没有散乱的因缘并且具有精进的人，你是有法者，你不需要修持中阴身的净化，因为你不会在中阴身中成佛，因为你今生必定会成佛。应该这样理解，因此，不要为了支持自己所承诺的单一观点而扰乱金刚乘甚深意义的教法。 第二个是，从外在世界融入空性之中，虚空的无边界存在于法界自性之中，外在金刚自性十辐轮，中心是空心的圆形，那是所净化的智慧，即母亲的法生处，净化三角形的生处。{因此，这里所说的母亲的身体和生处，并非指与五种现证菩提的日月精血结合等相同的母亲。这里实际上，母亲是象征，指的是最初的女性，以及无始以来的父母双方的净化。} 在那里，从十相自在中……
English
Therefore, it is said that if one does not attain accomplishment in this life, one will attain it in another life. But as you believe, it is not the case that someone who has attained holding but not recollection will not attain accomplishment in the bardo and will go to another life. Because attaining holding in this life is the arising of the special wisdom of the completion stage, and one must strive diligently to attain it. Because not striving and not attaining wisdom are contradictory. What is it that has attained holding but has not arisen wisdom and has not strived diligently? Is it your student? Furthermore, the yogi who has attained holding here, even if he does not attain accomplishment in this life, may attain Buddhahood in the bardo if the conditions are complete, because you have accomplished the life-body. The yogi who has attained the first recollection, you are the subject, if you are not liberated in this life, then you will surely be liberated in the bardo, because you have accomplished the body of the life-body fully endowed. Also, there is no need to practice the purification of the bardo, because there is no possibility of attaining Buddhahood there, this statement is also very crude. According to your own view, for the yoga of Guhyasamaja, the fortunate, capable, without distraction, without conditions, and diligent person, you are the subject, you do not need to practice the purification of the bardo, because you will not attain Buddhahood in the bardo, because you will surely attain Buddhahood in this life. It should be understood in this way, therefore, do not disturb the profound meaning of the Vajrayana teachings in order to support only one's own promised view. The second is, from the dissolution of the external world into emptiness, the infinite realm of space exists within the nature of the Dharmadhatu, the external Vajra nature ten-spoked wheel, the center is a hollow circle, that is the wisdom to be purified, that is, the mother's Dharma origin, purifying the triangular birth place. {Therefore, the mother's body and birth place mentioned here do not refer to the same mother as the combination of the sun, moon, semen, and blood of the five Abhisambodhis. Here, in reality, the mother is a symbol, referring to the original female, and the purification of both parents from beginningless time.} There, from the ten aspects of power...
Chinese
在创造世界界时，风是母亲额头的轮，火是喉咙，水是心，土是肚脐。须弥山是从肚脐到秘密处之间的中脉。莲花是秘密处的莲花。日月罗睺是安住在秘密处的三脉。大小便精液的三脉清净，是随从先前的后母。按照世界界不只创造一次的规矩，之后也需要创造与实际相同的宫殿。但在此创造两次是主要的，所以先前的那些合一变化为十相自在的文字。这象征着具有那样身体的众生死后，处于中阴的微细身。从十相自在再次创造世界界，象征着从中阴的微细身再次获得粗大的身体。身体和十相自在结合的方式与之前相同。在那里再次形成金刚帐篷，或者作为替代的金刚楼阁，象征着父亲的秘密金刚结合。这被称为金刚帐篷。按照下方广阔的土地压住日月罗睺，观想不见的规矩，象征着智慧的三脉的处所被菩提心所遍布。须弥山顶端平坦，象征着菩提心的光芒遍布智慧的身体。在那中间观想宫殿，就像《成就法》第九节的注释中所说的那样。后者从那些的传承中，净化应净化的实际的生处，创造并圆满母亲的身体。从心轮的中心，上下测量六指左右，髋部和臂膀的关节之间是心轮，那之外是喉咙以下，肚脐以上，手肘和膝盖之间是语轮，额头，秘密处，生殖器，阴阜之间是身轮的墙壁之内，脚趾和手指的顶端之间是尸林轮之间。秘密处的莲花是主尊的座莲，日月罗睺三者是生处中央安住的大小便精液三脉清净。还有，日月罗睺时火重叠的方式，也加上魔和烦恼二者，是六脉的清净和
English
When creating the world realm, wind is the wheel of the mother's forehead, fire is the throat, water is the heart, earth is the navel. Mount Meru is the central channel from the navel to the secret place. The lotus is the lotus of the secret place. The sun, moon, and Rahu are the three channels residing in the secret place. The purification of the three channels of urine, feces, and semen is the stepmother who follows the previous one. According to the rule that the world realm is not created only once, it is necessary to create a palace that is the same as the actual one afterward. But here, creating it twice is the main thing, so the previous ones are united and transformed into the letters of the Tenfold Powerful One. This symbolizes that beings with such a body die and remain in the subtle body of the bardo. Creating the world realm again from the Tenfold Powerful One symbolizes taking the gross body again from the subtle body of the bardo. The way of combining the body and the Tenfold Powerful One is the same as before. There, the Vajra Tent is formed again, or the Vajra Pavilion as a substitute, symbolizing the union of the father's secret Vajra. This is called the Vajra Tent. According to the rule of meditating on the sun, moon, and Rahu being pressed down by the vast earth below and not being seen, it symbolizes that the place of the three wisdom channels is pervaded by bodhicitta. The top of Mount Meru is flat, symbolizing that the light of bodhicitta pervades the body of wisdom. Meditating on the palace in the middle of that is as stated in the commentary on the ninth verse of the Sadhana. The latter, from the lineage of those, purifies the actual place of birth to be purified, creates and perfects the mother's body. Measuring about six fingers up and down from the center of the heart wheel, the heart wheel is between the hips and the joints of the arms, below the throat and above the navel outside of that, the speech wheel is between the elbows and knees, the inner part of the walls of the body wheel is between the forehead, the secret place, the genitals, and the pubic mound, and the space between the tips of the toes and fingers is between the charnel ground wheels. The lotus of the secret place is the lotus seat of the main deity, and the three, sun, moon, and Rahu, are the purification of the three channels of urine, feces, and semen residing in the center of the place of birth. Also, in the way that the sun, moon, and Rahu overlap with fire, adding both demons and afflictions, is the purification of the six channels and
Chinese
修习或许可以，但暂时不采用。注释中说：“秘密的莲花如同薄伽梵的莲花。”这是在须弥山顶莲花的情况下说的。须弥山顶的莲花和主尊座位的莲花，都同样表示母亲秘密莲花的意义。由此可以推知，包括十瓣、四大和须弥山在内的所有，以及宫殿，也都同样象征着母亲的身体、脉轮等。一般来说，其他续部的生起次第修法，印度人所作的那些，所净对境大多是向内修习，很少有向外与世间结合的部分。这个续部的修法，所净的主要也是内在的法，因此基道结合的方式多是向内修习，但与外境结合的方式比其他修法更为广博。特别是在法源和宫殿之间，这种修习以外在为主，因为将外器世间所净为宫殿，内情众生所净为本尊众。因此，与外境结合的方式是，具有十瓣的法源是包含十方的虚空界。虚空与空性的微尘结合，因为不能被其他事物摧毁，所以十瓣莲与观修金刚自性相符。这里的虚空界，不是下部乘所说的有为、无为、非为三者之一的虚空，因为那只是由声音概念所安立的假名而已。无实的事物不可能真正具有实物的作用。而与空性微尘结合的虚空，则能够真正地产生世间。因此，在俱舍等下部论典中，所说的虚空显现，指的是孔隙虚空和庄严虚空等，与此相同。此外，经部中也普遍提到“士夫由六界组成”。因此，虚空界就是指这个虚空，而不是无实之物。这样，所有的微尘都是分散存在的，因此没有阻碍，也不是感官的对象。
English
It might be okay to practice, but I won't adopt it for now. The commentary says, "The secret lotus is like the Bhagavan's lotus." This is said in the context of the lotus on top of Mount Sumeru. The lotus on top of Mount Sumeru and the lotus of the main deity's seat both similarly represent the meaning of the mother's secret lotus. From this, it can be inferred that all including the ten petals, the four elements, and Mount Sumeru, as well as the palace, similarly symbolize the mother's body, chakras, etc. In general, the generation stage practices of other tantras, those composed by Indians, mostly purify objects inwardly, with only a few parts relating to the external world. In this tantra's practice, the main objects to be purified are also internal dharmas, so the way of combining the basis and path is mostly inward practice, but the way of combining with the external is more extensive than other practices. In particular, between the Dharmodaya and the palace, this practice is mainly external, because the external container world is purified as the palace, and the internal sentient beings are purified as the assembly of deities. Therefore, the way of combining with the external is that the Dharmodaya with ten petals is the space element encompassing the ten directions. The space combined with the empty dust, because it cannot be destroyed by other things, the ten petals are in accordance with the contemplation of the vajra nature. The space element here is not like the unreal space among the three categories of conditioned, unconditioned, and non-conditioned mentioned by the lower vehicles, because that is just a nominal designation established by sound concepts. It is impossible for unreal things to truly have the function of real things. But this space combined with empty dust can truly produce the world. Therefore, the appearance of space mentioned in the Abhidharma and other lower treatises refers to the same as the space of apertures and the space known as ornamentation. Furthermore, it is universally stated in the sutras that "a person is composed of six elements." Therefore, the space element refers to this space, not an unreal thing. In this way, all the dust exists separately, so there is no obstruction and it is not an object of the senses.