Chinese
是。通常所说的“圆满次第”也仅适用于此金刚瑜伽。即，以分别的方式修习观想脉、气、明点的形象，并执持于心；以及在未获得中脉运行之前，修习事业和智慧手印的乐空等，是接近圆满次第的，并且因为是将圆满次第的形象作为道用，以及因为是圆满次第的特殊因缘，所以才被称为圆满次第。但瑜伽的体性并未超出生起次第的细微部分。圆满次第的梵语是Nīṣpanna-krama，在前面加上Pari，Pari-niṣpanna是完全成就的意思，也就是本来就成就的实相。修习它的方法是次第，因为实相的究竟也是空色和大乐双运。修习它的方法，真正的圆满次第不是金刚瑜伽以外的其他。第十三，此甚深道也被称为大贪欲道，或烦恼道，以及分别念道。正如续部之王所说：给予众生死亡的，即是成就咒语加持的一切甘露。任何不可行之欲妙成就，亦于三有处所禅定行持。任何难得之智慧，亦于金刚莲花之乐加持易得。如是如是金刚持，于一切有情恒时赐予安乐平等。诸如此类。喜金刚等其他续部之王中也多次提到这个意义。第十四，此道也被称为具足三种信心的道。在《无垢光》中说：世尊说，此密咒乘有三种信心。首先，暂时相信续部；然后，相信上师；然后，相信自己。通过这三种信心，可以完全清净圆满正等觉之路。如是说。在《合续明点》中说：经论量、上师和，传承之语即彼等，秘密义
English
It is. What is commonly known as the "completion stage" also applies only to this Vajra Yoga. That is, holding the mind by contemplating the appearance of the channels, winds, and bindus in a discriminating way; and meditating on the bliss of karma and wisdom mudras before obtaining the movement of the central channel, etc., are close to the completion stage, and because the appearance of the completion stage is used as the path, and because it is a special cause and condition of the completion stage, it is called the completion stage. But the nature of yoga does not go beyond the subtle parts of the generation stage. The Sanskrit word for completion stage is Nīṣpanna-krama, with Pari added in front. Pari-niṣpanna means complete accomplishment, which is the reality that has been accomplished from the beginning. The method of practicing it is the stages, because the ultimate reality is also the union of emptiness and form and great bliss. The method of practicing it, the real completion stage, is none other than Vajra Yoga. Thirteenth, this profound path is also called the path of great desire, or the path of affliction, and the path of discrimination. As the King of Tantras says: That which gives death to sentient beings, all the nectar blessed by the accomplished mantra. Any desirable accomplishment that is not to be traveled should also be meditated upon in the three realms. Any wisdom that is difficult to obtain is easily obtained by the blessing of bliss in the Vajra Lotus. Thus, thus, Vajradhara, may you always grant happiness and equality to all sentient beings. So it is said. This meaning is also mentioned many times in other tantra kings such as Hevajra. Fourteenth, this path is also called the path with three kinds of faith. In The Stainless Light it says: The Blessed One said that there are three kinds of faith in this mantra vehicle. First, temporarily believe in the tantra; then, believe in the lama; then, believe in yourself. Through these three kinds of faith, the path of complete and perfect enlightenment can be completely purified. So it is said. In the Union Bindu it says: Scriptures, valid measure, teacher, and, the followers of the words, those very ones, secret meaning
Chinese
並且事物也是，從一到一傳承得知，如是說。在《秘密的彼性極明》中，所說的四種信等是一個要點。如此一來，對於續部的信，就是相信從圓滿正覺的口中所說的，確定的續部完全清淨的直接開示語句中所出的，決定意義的口訣，由具量智者成就者所解釋的意義。對於上師的信，就是相信如此的法，從佛到自己之間，上師傳承沒有斷絕，並且依靠此道獲得成就，或者與續部相符，生起特殊經驗的加持沒有衰退。對於自己（自身）的信，就是自己修習後生起經驗，生起的經驗也與續部中所說的相符，並且如上師所開示的那樣，因此對經驗、續部和口訣三者獲得信。具有這三種信，就能夠在了解法之後獲得信心，從而獲得殊勝成就的道路變得完全清淨，否則僅僅以偏袒和愚信來修道，以及三種信中缺少一種或兩種或三種都不具足的，大多沒有結果，有些許結果的，也只是零星的事業，或許能成就微小的世間成就，但此生無法獲得殊勝成就的真實和隨順。此處對於自己的信，並非僅僅是長期串習之後才產生，如是說，在根本續部中說：「所有思維完全捨棄後，於一日中完全觀察，如果徵相沒有出現，那時我的是虛妄語。」因此，如果懂得不錯誤地修持要點，僅僅修持一天也能夠獲得信的量。吉祥喜金剛中也說：「禪定煩惱摧毀者，金剛精華我已說，慈愛成就義利故，半個月中完全觀察，所有思維完全捨棄後，於天之形像中，菩薩的相續不間斷，日夜一日，修習後完全觀察。」如是說，天之形像是指煙等十種徵相。
English
And also things, from one to one, are known through transmission, so it is said. In the "Secret Thatness Extremely Clear," the four kinds of faith, etc., are a key point. Thus, faith in the tantra is to believe in the definitive meaning instructions that come from the direct teachings of the completely pure tantra, which are certainly spoken from the mouth of the perfect Buddha, and whose meaning is explained by qualified, accomplished scholars. Faith in the lama is to believe that such a dharma has an unbroken lineage of lamas from the Buddha to oneself, and that one has attained accomplishment by relying on this very path, or that the blessing of having special experiences that are in accordance with the tantra has not diminished. Faith in oneself is to have experience arise from one's own practice, and that the arising experience is in accordance with what is said in the tantra, and that it has become as the lama has shown, thus gaining faith in experience, tantra, and instructions. Having these three faiths, one gains faith after understanding the dharma, and from that, the path to attaining supreme accomplishment becomes completely pure. Otherwise, merely cultivating the path with partiality and blind faith, and those who lack one, two, or all three of the three faiths, mostly have no result, and some have a slight result, but only sporadic activities, and perhaps small worldly accomplishments can be achieved, but in this life, one will not obtain any of the real and corresponding supreme accomplishments. Here, faith in oneself is not just something that arises after a long period of habituation. As it is said in the root tantra: "Having completely abandoned all thoughts, examine completely in one day. If the signs do not appear, then my words are false." Therefore, if one knows how to cultivate the key points without error, one can obtain the measure of faith even by cultivating for only one day. The glorious Hevajra also says: "Meditation destroys afflictions, I have spoken the vajra essence. For the sake of loving accomplishment, examine completely in half a month. Having completely abandoned all thoughts, in the form of the deity, the bodhisattva's continuum is uninterrupted, day and night for one day, examine completely after cultivating." Thus, the form of the deity refers to the ten signs such as smoke.
Chinese
即，意思是说一天一夜中修习就能显现。因此，有些带有分别念的修习被认为是圆满次第，并且认为长期习惯于此，在其他时候会出现烟等征兆是不合理的。如果修习圆满次第却没有可信的征兆，因为缺乏可信的标志，就不会成为真正的道路。因为立即没有可信的征兆，所以应该知道这些修习也不是圆满次第。还有，为了阻止认为接近成就之时会出现烟等征兆，而初学者则不会出现的想法，金刚手所著的《胜乐轮赞释》中说：烟等标志在最初修习之时就会成为征兆。有些人说在成就之时，这完全是破坏世尊的誓言，舍弃一切想法后，于一日中完全观察。这是驳斥世尊的教言。在成就之时，世俗的烟等，以及幻觉和梦境等不会成为标志，因为能够实际燃烧，以及烟等能够进行焚烧的活动。同样，藏红花、鲜花、珍宝和金雨也是如此。如果所修习的瑜伽是圆满次第，那么仅仅一心修习的一天之内，就会普遍出现圆满次第的最初征兆。还有，有人会想：按照上释的论证，初学者时期的烟等征兆是心识错乱的显现，如同梦境的明亮显现，而在成就之时，为了进行焚烧等活动，会显现为地、水、火、风的现象。虽然可能有这样的想法，但一般来说，光明等十种征兆本身并没有能否进行活动的区别，但如同瑜伽士的体验有差别一样显现。例如，火焰总是具有燃烧的自性，但从远处看到的人的身体不会感受到热的触感，靠近时才会感受到热。
English
That is, it means that it can be manifested by meditating for one day and one night. Therefore, some meditations with conceptualization are considered the completion stage, and it is unreasonable to think that after a long period of habituation, signs such as smoke will appear at other times. If there are no credible signs even after practicing the completion stage, it will not become a true path because of the lack of credible signs. Since there are no credible signs immediately, it should be known that these practices are not the completion stage either. Furthermore, to prevent the idea that signs such as smoke will appear near the time of accomplishment, but not for beginners, the commentary on the praise of Chakrasamvara by Vajrapani says: Signs such as smoke will become signs at the time of initial practice. Some say at the time of accomplishment, which is completely destroying the vow of the Bhagavan, abandoning all thoughts, and completely observing in one day. This is refuting the words of the Bhagavan. At the time of accomplishment, worldly smoke and so on, as well as illusions and dreams, will not become signs, because they can actually burn, and smoke and so on can carry out the activity of burning. Similarly, saffron, flowers, jewels, and golden rain are also the same. If the yoga to be practiced is the completion stage, then within one day of single-mindedly practicing it, the initial signs of the completion stage will universally appear. Furthermore, some may think: According to the argument of the upper commentary, the signs of smoke and so on in the early stages are manifestations of mental confusion, like the clear appearance of a dream, while at the time of accomplishment, in order to carry out activities such as burning, they will appear as phenomena of earth, water, fire, and wind. Although there may be such thoughts, in general, the ten signs of luminosity do not have the distinction of whether or not they can carry out activities, but they appear as the experience of yogis differs. For example, fire always has the nature of burning, but the body of a person seeing it from a distance will not feel the touch of heat, but will feel the heat when approaching.
Chinese
正如火堆本身没有差别，但因距离远近的差别，而有能烧与不能烧的差别一样。光明十相对于初学者来说，由于被突如其来的厚重污垢所覆盖，因此在道路和法性本质方面距离遥远，所以不起作用。而对于生起忆念和禅定的支分的瑜伽士来说，由于污垢稀薄，距离近，所以起作用。然而，显现为空色的大火，是胜义谛的火，因此它本身并不做以世俗谛焚烧的作用，但是从心性智慧之火的显现的力量来看，具有调伏对象在其他显现中焚烧等的能力。这里说道：心诠深奥的意义难以理解，因此像这样解释这个词的意义的人很少。这个清晰且无误地切断歧途的，无论谁说，那也是佛陀的加持。此外，这个金刚瑜伽具有无数的名称，如《吉祥无垢光》中所说：以烟等相，以及命勤等降入中脉，以及明妃的苦行，金刚非堕，如是上方精液，以这些道路，诸佛的安乐成为无上，被宣说或者所有使者的伴生，瑜伽士将获得。因此，也被称为诸佛的不变安乐之道，以及使者们的伴生瑜伽。也被称为深明二无别的智慧，如《解脱明点》中所说：远离一切分别念，远远超越了知言的境地，如虚空般无垢，一切生起，是不可思议的甚深。持有大手印的形象，如幻觉彩虹般，调伏自和他人的相续，被称为真实光明。因此，远离一切戏论的甚深，和显现为三界景象的光明二者结合的体性，就是深明二无别。也被称为空性和慈悲二无别的瑜伽，如《金刚帐》中所说：空性和慈悲无有分别，于何处心作意修习，彼即是佛
English
Just as a fire itself has no difference, but due to the difference in distance, there is a difference between being able to burn and not being able to burn. Similarly, the ten signs of luminosity, for a beginner, are covered by sudden thick impurities, so they are far away in terms of the path and the nature of reality, so they do not work. But for a yogi who has developed the limbs of mindfulness and samadhi, because the impurities are thin and close, they work. However, the great fire that appears as empty form is the fire of ultimate truth, so it does not itself perform the action of burning in conventional truth, but from the power of the appearance of the fire of mind-wisdom, it has the ability to show the object of taming burning in other appearances, and so on. Here it is said: The profound meaning of the Mind Commentary is difficult to understand, so few people explain the meaning of this word in this way. Whoever speaks this clear and unmistakable cutting off of wrong paths, that is also the blessing of the Buddhas. Furthermore, this Vajra Yoga has countless names, as it is said in the Glorious Stainless Light: With signs such as smoke, and life-force efforts descending into the central channel, and the asceticism of the vidyas, the vajra does not fall, likewise the semen above, by these paths, the bliss of the Buddhas becomes supreme and unchanging, it is proclaimed or the co-emergent of all messengers, the yogi will obtain. Therefore, it is also called the unchanging path of bliss of all Buddhas, and the co-emergent yoga of the messengers. It is also called the wisdom of inseparable depth and clarity, as it is said in the Drop of Liberation: Separated from all conceptual thoughts, it is far beyond the realm of knowledge and expression, like the sky, immaculate, all arising, it is called the unfathomable profound. Holding the image of the Great Seal, like an illusion rainbow, taming the continuums of oneself and others, it is said to be true clarity. Therefore, the nature of combining the profound that is separated from all elaboration, and the clarity that appears as the image of the three realms, is the inseparability of depth and clarity. It is also called the yoga of the inseparability of emptiness and compassion, as it is said in the Vajra Tent: Emptiness and compassion are inseparable, wherever the mind meditates, that is the Buddha.