Chinese
品尝着喜悦的香味食物，在那之后，即使中阴之身停止，也因之前习惯的力量，心发生转变而被加持而安住，这是殊胜的俱生清净身之清净。从那清净身起，六个月内，世俗轮回的法身会深度睡眠，会变成像无意识昏厥的状态。从法身起，会生起世俗的报身，即根和境的自性，也就是诸蕴。所谓的梦境状态，连同清晰的显现一起产生。从报身起，会生起从手指等圆满到向外出现之间的世俗化身，即具有觉醒特征的化身。同样，从子宫出生到生命之气产生的时期是清净身，从那之后到长出牙齿之间是法身，从那之后到换牙之间是报身，从那之后到死亡之前是化身的清净。第四种状态和深度睡眠，也就是熟睡的状态，以及不同于这二者的梦境状态，以及通过身体的行为来区分的，因此，通过那个原因而安立的觉醒状态。如此一来，通过与四种状态相关的身体的差别来区分，众生的身体上，意和心的状态会变成四种，也被称为四种状态本身，四种状态的垢染，以及四种状态的心。然而，世俗名言之心的自性本身并没有不同，而是通过与身体相关的法的角度，产生了明点的转移，境的融入停止，享用心的显现的欲妙，以及粗大的行为的差别这四种。因此，这些各自状态的不同变化，以及由它们所安立的四种习气，连同各自特征的差别，都恒常存在于心中。此外，轮回者的化身，也就是在觉醒状态中，意会变成享用粗大境的享用者，依靠意的动摇，会产生身体的行走，以及口语的说话等行为。享
English
Experiencing the bliss of fragrant food, immediately after that, even when the intermediate state body ceases, it is blessed and abides by the transformation of mind from the previous habit. This is the purification of the glorious co-emergent pure body. From that pure body, for six months, the conventional samsaric Dharmakaya will be in deep sleep, turning into a state like unconscious fainting. From the Dharmakaya, the conventional Sambhogakaya, the nature of the senses and objects, the skandhas, will arise. The so-called dream state, along with clear appearances, arises. From the Sambhogakaya, the conventional Nirmanakaya, which has the characteristic of being awake, arises from the completion of the fingers and so on to the outward appearance. Similarly, from the time of birth from the womb to the arising of the life-breath is the pure body, from then until the eruption of teeth is the Dharmakaya, from then until the change of teeth is the Sambhogakaya, and from then until death is the purity of the Nirmanakaya. The fourth state and deep sleep, that is, the state of deep sleep, and the dream state different from these two, and the waking state established through that reason, which is distinguished by the actions of the body. Thus, by distinguishing the differences of the body related to the four states, the states of mind and consciousness in the bodies of sentient beings become four kinds, and are also called the four states themselves, the defilements of the four states, and the mind of the four states. However, the nature of the conventional mind itself is not different, but from the perspective of the Dharma related to the body, the transfer of bindus, the cessation of the absorption of objects, the enjoyment of the desired qualities of the mind's appearance, and the difference of gross actions arise. Therefore, these different changes of each actual state, and the four habits established by them, together with the differences of their respective characteristics, always remain in the mind. Furthermore, the Nirmanakaya of samsaric beings, that is, in the waking state, the mind becomes the enjoyer of gross objects, and depending on the movement of the mind, the actions of the body, such as walking and speaking, arise. Enjoy
Chinese
名为受用圆满者，于梦中，有形之识所未见之境，心识变为迷乱之明相。而于轮回之法身，则以无有境相之方式，进入远离粗显与梦境之二者之深沉睡眠。名为清净身者，于第四位之状态，则转为明点迁转之乐。无论昼夜等任何时间，以身语意之明点解脱，于向外迁转之尽头，体验具有譬喻之俱生喜、离喜之乐之自性。彼亦先于第四位迁转之乐而昏厥之深沉睡眠，由此而变为梦境，由此而醒来。再次从醒来而变为迁转之乐等，根本上，从明点变化而生起彼等一切障碍之故。为令明点不变之义，昼夜恒常修持金刚瑜伽。如是说，此乃前文金刚内之手印等之详尽解释之总结。主要为具德时轮父尊母尊即是金刚四者融为一体之自性。金刚四者亦是四身之自性。轮回中，四身或金刚四者彼等极为清净之原始智慧四身者，即是薄伽梵本身。原始之四身以遍布轮回四种状态之方式而成为法性。因此，于四种状态之各自错乱中，胎生者主要受用之时，即胎之四种状态，以及出生后之四种状态彼等之中，时轮之身或金刚四者彼等各自与众生之根器相符而行利益与安乐之事。胜者之主宰行利益一切众生之事，是为彼义。此外，以身父尊母尊双运之相而舍弃第四位，象征俱生之身与智慧金刚。以空性印持而遮止深沉睡眠，令法身与意金刚显现。天身舍弃生起之身而如彩虹般显现，修习梦境，象征报身与语金刚。光芒舒卷，装饰服饰，身之相
English
Known as the Enjoyment Body, in dreams, the mind transforms into a confused clarity of objects unseen by the senses. In the Dharmakaya of samsara, deep sleep, free from both gross appearances and dream appearances, enters in a way that lacks object appearance. In the fourth state, known as the Pure Body, one transforms into the bliss of bindu transference. At any time, day or night, the bindu of body, speech, and mind is released, and at the end of outward transference, one experiences the nature of the joy of co-emergence with example, the bliss of cessation. That is, before the bliss of the fourth transference, there is the deep sleep of fainting, from which one transforms into dreams, and from which one awakens. Again, from awakening, one transforms into the bliss of transference, etc. Fundamentally, because all those obscurations arise from the change of bindu, one should always practice Vajra Yoga day and night for the sake of the unchanging bindu. This is said to be the conclusive detailed explanation of the mudras within the Vajra mentioned earlier. The main deity, glorious Kalachakra, Father and Mother, is the nature of the four Vajras being of one taste. The four Vajras are also the nature of the four bodies. In samsara, the four bodies or the four Vajras, those extremely pure primordial wisdom four bodies, are the Bhagavan himself. The primordial four bodies have become the nature of reality by pervading the four states of samsara. Therefore, in each of the four states of confusion, during the time when those born from the womb mainly experience the four states of the womb, and in those four states after birth, the body of Kalachakra or the four Vajras each perform the benefit and happiness of beings in accordance with their capacity. The Lord of the Victors performs the benefit of all beings, that is the meaning. Furthermore, by abandoning the fourth state in the form of the union of Father and Mother, one abandons the fourth state, symbolizing the co-emergent body and wisdom Vajra. By sealing with emptiness, one prevents deep sleep, and makes the Dharmakaya and Mind Vajra manifest. The divine body appears like a rainbow, abandoning the body of arising, training dreams, symbolizing the Sambhogakaya and Speech Vajra. Radiance expands and contracts, ornaments and attire, the form of the body.
Chinese
转变。语的表达，以及心的愤怒、贪恋等状态，能够调伏觉醒。以化身和金刚身来象征，不仅要将薄伽梵时轮金刚父父佛母作为主要结合对象，而且要真实地与所有具有结合之身的其他本尊相结合。莲瓣天女们也安住于结合之神的种姓之中，因为她们会转变为轮番的轮转，并且具有观看嬉戏等其他随顺贪恋的行为。因此，与坛城的所有本尊相结合。这样，象征着将那样的四身和四金刚融为一体，就是心间的种子之义。虽然续部的词句存在于不同的阶段，但应该将前后词句的意义联系起来理解。如果不提炼意义的精华并这样理解，那么就像许多论释一样，仅仅是抄写和重复增加毫无意义的词句而已。 第六，安住方式的清净是：左脉的生命完全运行，同样，右脉的收缩是什么。那就是左伸展的姿势，即等势的姿势，以及其他的右伸展，从火和太阳的运行中产生。萨嘎以及圆形本身，以及至上的嬉戏姿势，以及莲花和金刚座。对于平等和不平等的行走，虚空等完全运行的生命之风有五种。如是说。对于有情轮回者来说，大多数情况下，当左脉的生命，即风的运行，像伸展一样存在时，右侧的部分不运行，像收缩一样存在，因此，调伏它们的是右屈左伸的足部。与此相反，即相反的情况，左脉运行而右脉不运行，则是右伸足部的清净。同样，平等运行，落入中脉的那些，完全清净，就是以平等的足部姿势而完全清净。火，指的是时火，即在中脉中平等运行。太阳的运行是落入右罗摩脉，因此以月亮的威力来理解，即从左脉运行的持兔者。萨嘎的姿势是生命在虚空坛城中运行的清净，圆形的姿势是风，嬉戏的姿势是火，莲花跏趺坐是水，金刚跏趺坐是生命在土地坛城中运行的完全清净。
English
Transformation. The expression of speech, and the states of mind such as anger and attachment, can subdue awakening. Representing the emanation body and the vajra body, not only should the Bhagavan Kalachakra father and mother be the main objects of union, but also truly unite with all other deities with union bodies. The lotus petal goddesses also abide in the lineage of the gods of union, because they will transform into alternating rotations, and have other behaviors that follow attachment, such as watching play. Therefore, unite with all the deities of the mandala. In this way, symbolizing the merging of such four bodies and four vajras into one is the meaning of the seed at the heart. Although the words of the tantra exist in different stages, the meaning of the preceding and following words should be linked and understood. If you do not refine the essence of the meaning and understand it in this way, then like many commentaries, merely copying and repeatedly increasing meaningless words is unnecessary. Sixth, the purity of the way of dwelling is: the life of the left channel is completely running, and similarly, what is the contraction of the right channel. That is the left-extended posture, that is, the equal posture, and other right extensions, arising from the movement of fire and sun. Saga and the roundness itself, and the supreme play posture, and the lotus and vajra seat. For equal and unequal walking, there are five types of life winds that fully run through the sky and so on. It is said. For sentient beings in samsara, in most cases, when the life of the left channel, that is, the movement of wind, exists like an extension, the part on the right does not run, and exists like a contraction, therefore, what subdues them is the right-contracted and left-extended feet. Contrary to this, that is, the opposite situation, the left channel runs and the right channel does not run, then it is the purity of the right-extended feet. Similarly, those that run equally and fall into the central channel are completely pure, that is, completely pure with the equal foot posture. Fire refers to the time fire, that is, running equally in the central channel. The movement of the sun is falling into the right Roma channel, so understand with the power of the moon, that is, the rabbit-bearer running from the left channel. The Saga posture is the purity of the life running in the sky mandala, the round posture is wind, the play posture is fire, the lotus cross-legged posture is water, and the vajra cross-legged posture is the complete purity of the life running in the earth mandala.
English
Pa'o. The meaning of "equal and unequal conduct." Equality refers to the six times of harmony on the right channel, such as the ox, and inequality refers to the six times of upward movement on the left channel, such as the sheep. Each of these movements of wind produces five mandalas. These purifications are the five such as the Saga posture. In general, the three purifications of equal right and left movement are the first three. Seventh, an explanation of other classifications of purification with additional meaning. First, the other purifications of body, speech, and mind are: Glorious Vajradhara transforms into the mind vajra, the mandala of the lord of men is the body vajra. Above the sun and moon, the deities born of the Ali Kali lineage are the wheel of speech vajra. It is said that the deities such as the glorious Vajradhara main deity in the mind mandala itself are the mind vajra, and on the seats of the sun and moon, the seeds of the Ali Kali lineage are the speech vajra, that is, they are born from this. The immeasurable palace is the body vajra. Thus, the mind mandala has the distinction of body, speech, and mind, and similarly, the speech mandala and the body mandala also have distinctions, so there are nine kinds of purification. These are the meaning explanations of the scriptures actually quoted in the "Purification of the Dependent Deity" section of the Sadhana Wish-Fulfilling Tree. Other classifications of purification, no matter how many appear before and after the tantras and commentaries, if they are all gathered together, it will be difficult to understand and confusing, so it is not appropriate to elaborate on everything, but it is still necessary to say something necessary. As stated in the commentary on Yele forty-two and forty-three, the so-called "pure realm," the realm of the moon has the five realms of form, etc., and the realm of the sun has the three qualities of darkness, etc. The quality of wind, the only purity of touch, therefore one face. Fire has its own quality of taste, and also has the quality of touch of other winds, so two faces. Water has its own quality of form, and also purifies the two of taste and touch, so three faces. Earth has its own quality of smell, and also has the three of form, taste, and touch, so four faces. The five great emptinesses are pure, so five faces. The six immutable ones are pure, so six faces. From the momentum of these, there are also the eight qualities of the sun and moon that are pure, so eight faces, and so on.