Chinese
降临之时，必定显现证相，少许无分别的禅修，能不费力自然而然地生起，这是金刚降临的部分。因此，并非一定要不间断地专注于对境，持续一整天。不包括在座间行为和心散乱的恭敬禅修，（经中）说修持一天那若六法的天空瑜伽不可能没有证相。如果掺杂着散乱而修持，两天三天没有出现证相，又怎么会有矛盾呢？一般来说，现在的人们，进入此法的禅修，从第一天开始就有很多获得证相和金刚降临的情况，这是显而易见的。修持数日不出现的情况是不可能的。其中，至少要坚持一天的理由是，无论是单独的一天，还是将早晚各种时间加起来，只要达到一天的量，就有两万一千六百次呼吸。由于无分别的智慧触及要点，因此可以肯定是由此缘起所致。对于根器敏锐者，甚至在三百六十次呼吸左右也会出现，诸如此类，没有定准。因此，可以随意安排一个小时，一个时段，或者两个到十二个时段。此外，还必须了解这一点：仅仅修持空性，证相大多不会出现，即使出现也不算数。修持明点等，出现烟等现象，只是粗糙的物质气融入中脉的体验。这被称为气的光彩或脉的光彩。一般来说，虽然可以转化为道用，但这是错觉，也不是以所有形象显现。此法产生的证相的主要原因是，由于无分别的力量，不净的脉气明点稍微消融，因此，立刻显现出智慧的脉气明点，这是法性的光彩。因此，不是只显现一个方面，而是显现无限的形象。因此，道果和六法等所讲的证相，以及六支瑜伽中出现的空色二者，虽然有与烟等相似的共同点，但其本质
English
When it descends, signs and appearances will definitely arise, and a little non-conceptual meditation will effortlessly and naturally occur, which is a part of the Vajra descent. Therefore, it is not absolutely necessary to continuously focus on the object without interruption for a whole day. Excluding the respectful meditation done during session breaks, conduct, and mental wandering, it is said that it is impossible not to have signs when practicing the sky yoga of Naropa's Six Dharmas for one day. If you meditate while mixing it with distractions, how can there be a contradiction if signs do not appear for two or three days? Generally speaking, nowadays, many people who engage in the meditation of this Dharma from the very first day obtain signs and the Vajra descent, which is clearly evident here. It is impossible that it will not appear after meditating for a few days. The reason for insisting on at least one day is that whether it is that single day or the sum of various times in the morning and evening, once it reaches the amount of one day, there are twenty-one thousand six hundred breaths. Since the non-conceptual wisdom touches the key point, it is certain that it is caused by this dependent arising. For those with sharp faculties, it may even occur in about three hundred and sixty breaths, and so on, there is no certainty. Therefore, you can arrange one hour, one session, or from two to twelve sessions as appropriate. Furthermore, it is also necessary to understand this: if you only meditate on emptiness, signs and appearances are mostly unlikely to arise, and even if they do, they are not counted. When meditating on subtle points, the appearance of smoke and so on is just the experience of the coarse material energy dissolving into the central channel. This is called the radiance of energy or the radiance of the channels. Generally speaking, although it can be transformed into the path, it is an illusion and does not appear in all forms. The main reason for the signs and appearances that arise from this Dharma is that due to the power of non-conceptuality, the impure channels, energies, and bindus slightly dissolve, and therefore, the wisdom channels, energies, and bindus immediately manifest, which is the radiance of Dharmata. Therefore, it does not only manifest one aspect, but manifests infinite forms. Therefore, the signs and appearances described in Lamdre and the Six Dharmas, and the two emptiness-forms that appear in the Six Yogas, although there are similarities to smoke and so on, their essence
Chinese
好坏差别非常大，正因为这个原因，那些法中不使用空色这个词，而这里则安立为空色和圆满次第的本尊。其原因在于，有分别的那些法中出现烟等现象，是因为证悟非常习惯的缘故，如同贪欲、恐惧、悲伤等一样，产生一种无分别的明相错乱，依靠它而出现烟等现象。总之，因为是从分别妄念的因中产生的缘故，无法触及智慧的中脉。此派的空色是以无分别的心来击中金刚身的关键，首先依靠粗大的命脉，随即就能触及智慧的命脉，因为修习道的智慧和所修习的智慧脉二者都同样是无分别的智慧，所以它能击中它。而修习分别念则无法击中智慧脉的关键，因为造作和非造作的差别非常大。如同无法用拳头击中虚空一样。总之，要了知从分别产生的征相和从无分别产生的征相是不同的。总的来说，这有四句：有分别的修法，击中金刚身和不击中金刚身两种；无分别的修法也有击中金刚身和不击中金刚身，共四种。像拙火四轮等密宗内部的微细明点的瑜伽士们，是有分别并且击中身体的关键的品类。而藏地这里被称为心性引导的无分别法，虽然是无分别，但是不击中身体的关键的品类。修习观察修的空性和，出离心、慈悲心等普通的分别念，也是分别念，并且是不击中金刚身的关键的品类。这个金刚瑜伽是不分别的修法，也是击中金刚身的关键的品类。这些之中，藏地这里出名的手印、大圆满、希解等大部分，虽然认为和号称是圆满次第，但是因为没有击中金刚身的关键，并且与大乘显宗和
English
The difference between good and bad is very large. Precisely because of this reason, those teachings do not use the term "empty form," while here it is established as the deity of empty form and the Completion Stage. The reason for this is that the appearance of smoke and so on in those with conceptualization is due to the extreme familiarity with realization. Similar to desire, fear, sorrow, and so on, a non-conceptual, clear, and deluded appearance arises, and based on that, smoke and so on appear. In short, because it arises from the cause of conceptual delusion, it cannot touch the wisdom's central channel. The empty form of this system is because the non-conceptual mind strikes the key point of the vajra body. First, relying on the coarse central channel, it immediately touches the wisdom's central channel. Because the wisdom of the path of meditation and the wisdom channel to be meditated upon are both the same non-conceptual wisdom, it can strike it. However, meditating on conceptualization cannot strike the key point of the wisdom channel, because the difference between artificial and non-artificial is very large, just as one cannot strike the sky with a fist. In short, one should know that the signs arising from conceptualization and the signs arising from non-conceptualization are different. Generally, there are four possibilities here: meditation with conceptualization, which either strikes the vajra body or does not strike it; and meditation without conceptualization, which also either strikes the vajra body or does not strike it, making four in total. Yogis of subtle bindus within the Secret Mantra, such as the inner heat of the four chakras, are conceptual and strike the key point of the body. The non-conceptual practices known as "mind training" in Tibet, although non-conceptual, do not strike the key point of the body. Meditating on emptiness through analytical meditation, and ordinary conceptualizations such as renunciation and compassion, are also conceptual and do not strike the key point of the vajra body. This Vajra Yoga is a non-conceptual meditation and strikes the key point of the vajra body. Among these, most of the well-known practices in Tibet, such as Mahamudra, Dzogchen, and Chöd, although considered and claimed to be Completion Stage, do not strike the key point of the vajra body and are similar to the Mahayana Sutra system and
Chinese
又听说，有些（观点）认为，由于与世间禅定相同，所以不是圆满次第。还有些（观点）认为，圆满次第的梵语是“ निष्पन्न (niṣpanna) 未加工的，未经考察的”，以及“परिनिष्पन्न (pariniṣpanna) 完全成就的”，因为包含这些词义，所以是圆满次第。如果这样认为，仅仅包含部分词义并不能使其成为那样的事物，就像“水中生”和“水生”一样，这样说就太过分了。此外，虽然承认《般若经》、《宝性论》、《月灯经》和《集智论》等是显教经典，但却说它们也是密宗特有的圆满次第，这是非常矛盾的说法。然而，由于被宗派偏见的魔鬼迷惑，那些没有真正智慧的人，说了也没有意义，所以暂时保持沉默。专注于光芒的来回等，以及只能对粗糙的界进行来回活动的业印、智慧印等，这些也不是真正的圆满次第，因为它们是分别念的禅修。有些只是主要展示身语行为的姿态。如果有人问，这些不是从可靠的续部经典中解释为圆满次第的吗？答：如果这些也具备口诀的要点，就能成为圆满次第的近取因，并且因为与圆满次第相似，所以被称为圆满次第。因为这些有粗糙的脉、中脉中物质性的气融入等，以及微细的明点束缚等，所以只是在身体上施加要点而已。既不能触及智慧的气脉明点，也不是修持实相，而且因为是有分别念的，所以不是真正的圆满次第，而是称为生起次第和名言圆满次第。即便如此，也只是密宗特有的特征，就像灌顶、本尊观修、念诵咒语等一样。不是无分别，也不是在身体上施加要点的那些方面，不仅不是真正的圆满次第，而且也没有人说它们是圆满次第。
English
Furthermore, it is heard that some (views) consider that since it is common with all worldly samadhi, it is not the Completion Stage. And some (views) consider that the Sanskrit word for Completion Stage is " निष्पन्न (niṣpanna, unprocessed, unexamined)", and "परिनिष्पन्न (pariniṣpanna, completely accomplished)" is also included, so it is the Completion Stage because it contains these meanings. If you think so, merely containing some of the meanings does not make it that thing, just like "born from water" and "aquatic", it would be too extreme to say so. Furthermore, although it is admitted that the Prajnaparamita Sutra, the Uttaratantra Shastra, the Moon Lamp Sutra, and the Compendium of Knowledge, etc., are explicit teachings, it is said that they are also the unique Completion Stage of Tantra, which is a very contradictory statement. However, since those who are deluded by the demon of sectarian bias and have no real wisdom, it is useless to speak to them, so I will remain silent for the time being. Focusing on the coming and going of light rays, etc., and the karma mudra, jnana mudra, etc., which can only perform the activities of coming and going in the gross elements, these are also not the real Completion Stage, because they are meditations of conceptualization. Some are merely gestures that mainly show the actions of body and speech. If someone asks, are these not explained as the Completion Stage from the authoritative Tantric scriptures? Answer: If these also have the key points of the oral instructions, they can be the proximate cause of the Completion Stage, and because they are similar to the Completion Stage, they are called the Completion Stage. Because these have the absorption of material elements into the coarse channels and central channel, etc., and the binding of subtle bindus, etc., they are only applying key points to the body. Since they cannot touch the wisdom channels, winds, and bindus, and they are not meditating on the nature of reality, and because they are conceptual, they are not the real Completion Stage, but are called the Generation Stage and the imputed Completion Stage. Even so, it is only a unique characteristic of Tantra, just like empowerment, deity visualization, mantra recitation, etc. Those aspects that are not non-conceptual and do not apply key points to the body are not only not the real Completion Stage, but there are also not many who say that they are the Completion Stage.
Chinese
虽不必需进行分析。但另一方面，这三个方面都可以作为修习甚深道金刚瑜伽的方便，并且完全可以转化为前行。如果对金刚瑜伽稍微获得稳固，通过这些来扩展并修习，就能提升此道的效力，如同点石成金术将铁变成金一样，它们也能在圆满次第中发生转变。因此，以无分别的禅定来修习实相也是如此。如果仅通过这种修习，就能毫不颠倒地击中金刚身的要害，从而产生共同的基础，那就是真正的圆满次第。而这只有在金刚瑜伽中才有，其他地方是没有的。又有人认为，现在被称为大手印的这种修习也是修习无分别的实相，在此基础上，通过拙火和事业手印等击中金刚身的要害，就能转化为乐空大手印，并且无分别和击中身体要害两者都具备，所以认为与金刚瑜伽没有差别。即使体验在形式上相似，但那是两种不同原因结合的造作，无法击中智慧脉等要害。正如“即使收集上百种草药，也难以承受房屋的栋梁”所说的那样。而在此金刚瑜伽中，并非通过其他方便，而是仅仅通过无分别的智慧来击中金刚身的要害，因此非常殊胜，如同星辰与太阳一样。此处所要击中的金刚身是指上下六脉，六脉轮，以及它们的气和明点等，而不是仅仅指身体本身。这样看来，这远远超胜于所有道的金刚瑜伽，对于体验来说需要花费数日，对于成就者来说需要花费数月，对于佛来说需要花费数年，与其他任何法都不相同。对于这些，需要像前面所说的那样形成理解。在传授引导时，是否讲解详细解释和最终结论，应根据情况而定。在那之前，引导的要点尚未确立。