Chinese
又，为了转变为天身和安乐，称为基转化。 这样，基转化的名称仅仅在所有想要念诵咒语的人口中流传，但实际上即使是自以为是的庸才也只是略见一斑，没有清晰明确地理解，因此在此坦率地说明。基转化道的意思就是这样。 所谓特殊之处，就是大贪欲之道。 也就是说，小乘道只有离欲，大乘经部离欲成分较多，下部续部的道只是均等，而这里则是大贪欲之道最为主要。 这样，在《后集经》中说，密咒的意义在于救护意念，在《吉祥无垢光》中也说，金刚乘的金刚的意义，是指从此法本身的自性中产生的空性大悲无别，或乐空无别。 救护意念的意义是转化道，乐空无别是大贪欲的意义。 第二，分为内摄和外遣两种： 那么，为了理解这样的道获得自果成就的方式有两种差别，分为生起次第和圆满次第两种。 这两者的词义是： 生起次第的梵语是Utpattikrama，其中Utpatti是生起，意思是新造作；圆满次第的梵语是Nispannakrama，其中Nispanna是圆满，意思是无需努力自然产生的。 这两者的Krama都是次第，意思是道的顺序或方法。 第三，各个分类的自性是： 经中说： “天之所缘为何，现前与随念，成为二种。” 如是所说，生起次第的体性是随念之天瑜伽，圆满次第的体性是现前之天瑜伽。 其中的随念之义，如安立为从他处忆念原因的定解的差别一样。 在此也是，观看画像等，以及从言语中思念实际听闻之义，与之前的见闻相符，即使不是那样，也会生起与之相似的形象。
English
Furthermore, it is called base transformation in order to transform into a divine body and bliss. Thus, the mere name of base transformation circulates in the mouths of all who wish to recite mantras, but in reality, even self-proclaimed mediocre scholars only see a glimpse of it and do not understand it clearly and distinctly, so here it is explained frankly. The meaning of the path of base transformation is like that. What is called special is the path of great desire. That is, the path of the Lesser Vehicle is only detachment, the Great Vehicle Sutra has more detachment, the path of the Lower Tantras is only equal, and here the path of great desire is the most important. Thus, in the Later Compendium it says that the meaning of mantra is to protect the mind, and in the Glorious Stainless Light it also says that the meaning of Vajra in Vajrayana is the inseparability of emptiness and compassion, or the inseparability of bliss and emptiness, which arises from the very nature of this Dharma. The meaning of protecting the mind is transforming the path, and the inseparability of bliss and emptiness is the meaning of great desire. Second, the division into two, internal absorption and external rejection: Now, in order to understand the two kinds of differences in how such a path achieves its own result, accomplishment, it is divided into two stages: the generation stage and the completion stage. The meaning of these two terms is: The Sanskrit of the generation stage is Utpattikrama, where Utpatti is generation, meaning newly created; the Sanskrit of the completion stage is Nispannakrama, where Nispanna is completion, meaning arising effortlessly and spontaneously. Krama in both of these means sequence, meaning the order or method of the path. Third, the nature of each division is: As the tantra says: "Whatever is the object of the deity, manifest and subsequent, becomes two kinds." As it is said, the nature of the generation stage is the yoga of the deity of subsequent recollection, and the nature of the completion stage is the yoga of the deity of manifestation. The meaning of subsequent recollection is like establishing the difference of definite understanding that remembers the cause from another. Here also, looking at painted images and so on, and thinking about the meaning actually heard from words, in accordance with previous seeing and hearing, even if it is not so, a similar image will arise.
Chinese
哦！正如续部中所说：如果无有现量，那么随后的比量就像死尸一样，不能以它来衡量。那是对于观看绘画等，心智尚未成熟的瑜伽士们所修习的内容。如是说，从绘画等的形象中进行推测，心中新造诸如“本尊的身像就是这样”的景象，但这并不是进入实相的真如。圆满次第是，如是说：现量清净以彼之结合，如虚空中之星辰般众多，享用圆满之身。就像虚空中星辰升起的比喻一样，这是指从空性中未动摇而升起之义。不需要通过领悟之前的影像来修习，而是像用眼睛直接看到一样，圆满次第的本尊不是依靠在空性中由心新造的修习，而是从空性之自性中升起，升起后也未超出空性之自性而安住，并且空性和本尊身像二者都不是通过分别念来衡量，而是成为直接体验的对境，因此，不是仅仅信解作意的瑜伽，而是真如的瑜伽。又有些人这样认为：真如是胜义谛，如果真如的瑜伽也是指现量证悟，那么凡夫就没有圆满次第了。如果从目标无错乱的角度来说，那么生起次第不也成了真如的作意了吗？因为知道自性是空性。不是这样的，这里暂时所说的真如，不必仅仅安立为胜义谛，就像修习有为法是无常等一样。世俗轮回的自性，实相是具有显现的智慧，与此相应的明相升起的状态，是与此极其相应的真如瑜伽。因为没有衡量显现分，而是直接显现，所以圆满次第称为现量。生起次第仅仅是缘于事物自性安住于坛城之中，但因为这与它在形象和特征上非常不一致，所以说不是真如。如上所说，仅仅是分别念的修习，即使非常殊胜，也没有超出比量。
English
Oh! As it is said in the tantra: If there is no direct perception, then the subsequent inference is like a dead body, and nothing can be measured by it. That is for those yogis whose minds have not yet matured to look at paintings and so on, and practice. Thus it is said, inferring from the forms of paintings and so on, newly creating images in the mind such as "the deity's form is like this," but this is not the suchness of entering the reality. The completion stage is, as it is said: Direct perception is pure, by the union with that, like stars in the sky, numerous, the enjoyment of the complete body. Like the metaphor of stars rising in the sky, this means rising without moving from emptiness. There is no need to practice by understanding the previous image, but like seeing directly with the eyes, the deity of the completion stage does not rely on the practice newly created by the mind in emptiness, but arises from the nature of emptiness, and even after arising, it remains without exceeding the nature of emptiness, and both emptiness and the deity's body are not measured by conceptual thoughts, but become the object of direct experience, therefore, it is not just the yoga of faith and attention, but the yoga of suchness. Again, some people think like this: Suchness is the ultimate truth, and if the yoga of suchness also refers to direct realization, then ordinary people will have no completion stage. If it is done from the perspective of the object being unerring, then doesn't the generation stage also become the attention of suchness? Because it is known that self-nature is emptiness. It is not like that, here, for the time being, the so-called suchness does not necessarily have to be established only as the ultimate truth, just like practicing conditioned phenomena as impermanent and so on. The nature of samsara in conventional truth, the reality is the wisdom with appearance, and the state of clear appearance arising in accordance with this is the yoga of suchness that is extremely consistent with this. Because the appearance aspect is not measured, but appears directly, the completion stage is called direct perception. The generation stage is only focused on the fact that the self-nature of things resides in the mandala, but because it is very inconsistent with it in terms of form and characteristics, it is said that it is not suchness. As mentioned above, it is only the practice of conceptual thought, even if it is very excellent, it has not exceeded inference.
Chinese
等语。那么，如果你们认为身体的法性存在于本尊的形象中，为什么生起次第不是如实作意呢？如果认为是因为执持方式和存在状态一致，即使仅仅是如实作意，但由于有分别念的迷雾，所以无法成为如实瑜伽。而且，修行者并没有亲眼见到身体的法性，也没有生起清晰的显现，所以即使自认为在将法性观想为本尊等，也没有观想到法性，而是观想了它的总义。因为总义不存在于本尊的形象中，所以境和相不一致。还有，如果仅仅缘于“法性”这个名称，也会变成那样。如果认为观想这个身体为本尊，或者在这个身体被净化后的空性中观想本尊，就能触及实相，但这个不净的身体也不是本尊，这个身体被净化后的意念中的空性也不是本尊。所以，那样观想本尊与实相不符。未经观察的圆满次第中自然显现的本尊，全部都是实相胜义本尊的部分显现，即使有些是因缘所生，也因为与实相的本尊非常相似，并且远离分别念的造作，所以与身体和身体的遗迹，以及法性的总义等不同，因为是赤裸裸地观想真实的法性或其影像。尤其是在这个地方，对于不承认具有形象的胜义法性本尊的人来说，生起次第无论何时也不会成为如实作意，因为无论是缘于平凡的身体，还是缘于其被净化后的遗迹，还是缘于其法性的空性，还是缘于明空双运，还是缘于产生果位佛陀的能力，无论缘于什么来观想，因为没有具有相好的本尊形象。有些人认为观想未来将要获得的本尊，但未来的法在现在这个时代永远不存在，而且这与时间相隔非常遥远。因此，认为存在而产生的如实作意，在任何方面都没有出现。
English
Etc. So, if you think that the nature of the body exists in the form of the deity, why isn't the generation stage the actual mind? If you think it's because the way of holding and the state of existence are the same, even if it's just the actual mind, it can't be the actual yoga because of the fog of discriminating thoughts. Moreover, the practitioner has not directly seen the nature of the body, nor has a clear appearance arisen, so even if he thinks he is visualizing the nature as a deity, he has not visualized the nature, but has visualized its general meaning. Because the general meaning does not exist in the image of the deity, the object and the appearance are not the same. Also, if you only focus on the name "nature", it will become like that. If you think that visualizing this body as a deity, or visualizing the deity in the emptiness after this body is purified, you can touch the reality, but this impure body is not a deity, and the emptiness in the mind after this body is purified is not a deity. Therefore, visualizing the deity like that is not in accordance with reality. All the deities that appear naturally in the perfect stage without investigation are part of the actual ultimate deity, and even if some are born from conditions, they are very similar to the actual deity, and because they are free from the creation of discriminating thoughts, they are different from the body and the traces of the body, and the general meaning of the nature, etc., because they are nakedly visualizing the real nature or its image. Especially in this place, for those who do not admit the ultimate nature deity with form, the generation stage will never become the actual mind, because whether it is based on the ordinary body, or on the traces after it is purified, or on the emptiness of its nature, or on the union of clarity and emptiness, or on the ability to produce the fruit Buddha, no matter what you visualize, because there is no deity image with good signs. Some people think of visualizing the deity that will be obtained in the future, but the future Dharma never exists in this present age, and this is separated by a very long time. Therefore, the actual mind that arises from thinking that it exists has not appeared in any way.
Chinese
或者观修未来，或者将现在观修成未来，这种颠倒的想法会变得非常糟糕。 第四，自性具义的特征是：显现和比量之路有什么样的特点呢？生起次第仅凭是分别念所设定的本尊身，并不能确定是生起次第。然而，作为特点的基础，分别念所设定的本尊身，其特点是具备仪轨的差别，即胜者在密续中所说的生起次第仪轨的次第完整；本体的特点是具有不共的融乐部分，并以空性来扩充；作用的特点是具备清净、圆满、成熟三者；自果的特点是能够增长密咒的力量。即具备四种特点，或者加入入门的特点，即上师加持，则具备五种特点。第二和第三个特点是生起次第不共的特点，而其他的特点是四部密续本尊瑜伽所需要的。所谓清净、圆满、成熟三者，是指：基础是轮回的生起次第，通过相似的方式使其清净；果是佛陀的法，通过相同的方式使其圆满，即获得之因；以及作为观修上层次第圆满次第的基础，使相续成熟。圆满次第的特点是：本体是不分别的智慧，其特点是因的特点，即触及金刚身的要害；作用的特点是使脉、气、明点在中脉中清净；相的特点是大乐和空色双运。即具备三种特点。此自性可从瑜伽六支的口诀文字和《释量论》中确定。
English
Or meditating on the future as the present, or meditating on the present as the future, such inverted thoughts will become very bad. Fourth, the characteristics of self-nature with meaning are: What kind of characteristics do the paths of manifestation and inference have? The generation stage is not necessarily determined as the generation stage only by being the deity body set up by conceptual thoughts. However, as the basis of the characteristics, the deity body set up by conceptual thoughts has the characteristic that it has the difference of rituals, that is, the order of the generation stage rituals said by the Victorious One in the tantras is complete; the characteristic of the essence is that it has the uncommon part of melting bliss and is expanded by emptiness; the characteristic of the function is that it has the three completeness of purification, perfection, and maturation; the characteristic of the self-fruit is that it can increase the power of mantras. That is, it has four characteristics, or if the characteristic of entry is added, that is, the blessing of the master, then it has five characteristics. The second and third characteristics are the uncommon characteristics of the generation stage, while the other characteristics are required for all deity yogas of the four tantras. The so-called purification, perfection, and maturation refer to: the basis is the cycle of rebirth, which is purified through similar methods; the fruit is the Dharma of the Buddha, which is perfected through the same method, that is, the cause of obtaining; and as the basis for meditating on the upper stage completion stage, the continuum is matured. The characteristics of the completion stage are: the essence is non-conceptual wisdom, its characteristic is the characteristic of the cause, that is, touching the key points of the vajra body; the characteristic of the function is to purify the pulse, air, and bindu in the central channel; the characteristic of the aspect is the union of great bliss and empty form. That is, it has three characteristics. This self-nature can be determined from the oral instruction texts of the six branches of yoga and the Pramanavarttika.