English
Although a realization that is always present is needed, here, these examples are not applied merely to the absence of reality, but to each characteristic of the wisdom body. That is to say, just as an image in a mirror appears instantaneously, the deity or mandala is also perfected instantaneously. Just as an image appears in a clear mirror, and even when it appears, it does not leave the mirror, so too, from the co-emergent bliss and emptiness, it appears as the deity's body, and even after it has appeared, it is not separated from the experience of bliss and emptiness. Just as a rainbow clearly shows colors from water droplets and light, although there is no coarse material body, from the subtle wind-mind, shapes and colors appear completely without being mixed. Although there is no coarse material body, there is a subtle one. Just as the moon in water is like one moon appearing and pervading all rivers, similarly, one wisdom body is able to manifest in various appearances. Having understood this, taking the dream body as an example, in order to purify and cleanse all the clear appearances of the bardo and so on, this path must be practiced. That is, attachment arises to the subtle appearances to be purified of the illusory body, which means purifying through the methods of dream and bardo. As it is said: The conventional truth is illusion, the enjoyment body is also that, that itself becomes a gandharva being, the vajra body is also that. Thus. The former oral instruction masters, saying that the basis for the practice of the illusory body is the dream, also contemplate this. The terms dream enjoyment body and bardo enjoyment body also rely on this. In the dream, the deity's body appears like an unreal illusion, and based on this, all appearances in the waking state can be regarded as illusions. At that time, when emptiness and illusion appear in equipoise, in the post-meditation, the realization that all objects are like conventional illusions is what is like illusion, that is, the oral instruction of the stages of the illusory body. In this small text, in the sections such as "sign and sign-possessor," the characteristics of the wisdom body have already been explained, so here, the practice method for beginners themselves, that is, the practice and practical application of the illusory body, is clearly shown. From the instructions of Jetsun Marpa Lotsawa (1012-1097), in the instructions of the Five Stages and Six Dharmas, the instructions on dream and bardo are the illusory body
Chinese
作为地的支分。在母续的一些诀窍中，也有将梦的诀窍作为幻身的根本。此论典的文句中也是如此。第六是，从自性觉知的禅定中：不由方便生三摩地，自明本性无分别，光明胜义智慧。在此，“从自性觉知的禅定中”一句，显示了光明的修持。“光明胜义次第”一句，显示了义光明见道现证菩提。不依方便等中间两句，显示了光明次第的所缘，所证胜义谛，实法法界自性。此处，作为证悟之道的光明，也称为胜义谛，因为对于胜义的证悟方式，能做到无欺。因此，此道直接要证悟的对境，是不由方便，即不由因产生的，无生之三摩地，也就是自性大乐，以及其本初自明，一切种相，以及其自性完全超越一切戏论的无分别空性，也就是从遮遣的角度来说的无生，以及从建立的角度来说的乐明无分别三者，此处显示了具足四种特征。其他的三摩地，必定是由方便修成的，而此法界是唯一心之究竟，是三摩地之最胜，却不由方便而生，是自生的。三摩地，梵语（梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：等持），从萨哇地的声音而来，意为完全地、全部地执持，恒常执持，也就是不改变地引导，因此也必须理解为不改变的安乐之义。空性的特征唯有无分别，而且是自证自知，不是断灭的空性。此次第达到究竟时，便能现量证悟此实相。其修持是，以能清晰地专注于自性实相并能觉知的两种禅定来修持。正如《摄行炬论》中所说：如河流或高处的清水，于无垢中凝结成团，瑜伽士亦应如是恒常思维。又如镜子上的风逐渐平息。
Chinese
應當觀察，關於整體執持，也應當如是如法地觀察其作用次第。如是說。五次第中也說：「獲得口訣的弟子，從此修學二種瑜伽，即整體執持的次第，以及隨後次第摧毀。」等等明白地宣說了。對於初學者，以形相作為道用，以生起次第的所緣來修習時，由光芒放射和收攝等的因緣，僅僅將自身收攝為空性，是為整體執持。將一切器情世間從外向內次第收攝，是為隨後摧毀。對於獲得光明次第的瑜伽士來說，不必如此修習。因為是修習其象徵意義，所以主要對自己的身體，以及其他任何迎面而來的顯現，以樂空來加持，使該顯現立即同時消失而融入空性，這就是整體執持。對於擴大一切顯現，以樂空來加持而修習，因為此所緣廣大，所以不會同時融入空性，而是次第融入，這就是隨後摧毀。融入的次第有兩種，一種是在一切境相的基礎上，同時空性的體驗越來越強烈，而融入空性。另一種是先融入一個境物，然後其他境物次第融入。道的光明次第的本質，是以俱生大樂現證空性的道。因是通過四種顯現次第進入。境是：「以自我加持的次第，就能獲得光明。」因此主要緣於智慧身而修習。作用是摧毀八十種自性的分別念，以及與風相連的種子，或者趨向於摧毀。此次第的最後，從內外的現證中，將會獲得真實的光明。現證是，五次第中說：「夜晚顯現的部分是明亮的，太陽的光芒四射，顯現擴散。」界限是，獲得顯現，並非一次性地通過自身的自性。非夜晚非白天，非界限，什麼是遠離自性的一切？那就是剎那菩提，上師殊勝宣說，瑜伽士自身是境。界限的盡頭是
English
It should be observed that, regarding the complete holding, one should also observe its order of action in the same way. It is said. It is also said in the Five Stages: "The disciple who has received the oral instructions, from then on learns the two yogas, namely the order of complete holding, and the subsequent destruction." etc. are clearly stated. For the beginner, when practicing with the form as the path, with the object of generation stage, due to the causes of radiating and withdrawing light, etc., merely withdrawing one's own body into emptiness is complete holding. Gradually withdrawing all the vessel and essence world from the outside to the inside is known as subsequent destruction. For the yogi who has attained the stage of luminosity, there is no need to practice in this way. Because it is practicing its symbolic meaning, the main focus is on one's own body, and also on whatever appears in front of one, by blessing it with bliss and emptiness, that appearance immediately disappears and dissolves into emptiness at once, this is complete holding. If one cultivates by blessing all expanded appearances with bliss and emptiness, because this object is vast, it will not dissolve into emptiness at once, but will gradually dissolve, this is subsequent destruction. There are two ways of dissolving in stages, one is that on the basis of all object appearances, the experience of emptiness becomes stronger and stronger at the same time, and dissolves into emptiness. The other is that one object is first dissolved, and then other objects are gradually dissolved. The essence of the path of the luminosity stage is the path that realizes emptiness directly through the great bliss of co-emergence. The cause is entering through the order of the four appearances. The object is: "By the order of self-blessing, luminosity will be attained." Therefore, one mainly focuses on the wisdom body and cultivates. The function is to destroy the seeds of the eighty types of self-nature's conceptual thoughts, together with the winds, or to tend towards destruction. At the end of this stage, from the inner and outer manifestations, the true luminosity will be attained. Manifestation is, in the Five Stages it says: "The part of the night appearance is bright, the sun's rays radiate, and the appearance spreads." The boundary is, obtaining the appearance, not going through one's own nature once. Not night, not day, not boundary, what is it that is separated from all natures? That is the moment of enlightenment, the supreme lama speaks, the yogi himself is the object. The end of the boundary is
Chinese
如是说，如近取因、俱生智，于彼处由金刚阿阇黎或佛化身之其他者灌顶，由此获得意义光明见道，光明次第即告圆满。第七是：以三摩地之火净治天身，自生智慧清净之身，安住于所治能治无别处，是双运次第。即，先前幻身次第之时，不清净幻身自性八十，及具有三种显现之垢染者，于光明次第中，以二禅定之火净治，所应断除之垢染彼等连同种子而断除，先前之身彼之智慧分之相续，即转为双运之天身，故，自生原始之智慧身，见断与烦恼障断除，清净之幻身学道双运彼，于获得意义光明之后，无间断地将会生起。如是说：有色光芒彼与彼，与有识风相合故，以我加持之次第，为利有情亦数数生。如从清净之河流，鱼等极踊跃般，如是，一切空明中，幻化网将生起。如是说般，先前光明次第之时，如是串习升降，于此从光明次第中自然生起，具足双运自在八者，将不费力地成就。双运最初成就之界限是等持，若认为后得则是错误。以修力之道，于任何各自之同类等持先行之后，方生起后得，若后得先有，事实上不可能，不仅如此，从名称之门而言，亦是自相矛盾。又，光明是等持，此是彼之后得故不相违，若思光明次第之等持
English
As it is said, like the proximate cause and the co-emergent wisdom, at that place, being empowered by the Vajra Acharya or another who is an emanation of the Buddha, thereby obtaining the meaning of the clear light path of seeing, the stage of clear light is completed. The seventh is: The body of the deity purified by the fire of Samadhi, the self-born wisdom, the pure body, abiding in the state of being free from what is to be purified and what purifies, is the stage of union. That is, previously, at the time of the stage of the illusory body, the impure illusory body, the eighty natures, and those with the impurities of the three appearances, in the stage of clear light, are purified by the fire of the two Samadhis. Those impurities that should be abandoned are abandoned together with their seeds. The continuum of the wisdom part of the previous body then transforms into the divine body of union. Therefore, the self-born primordial wisdom body, the pure illusory body of the path of learning of union, with the abandonment of the seen and the abandonment of the afflictive obscurations, will arise without interruption after obtaining the meaning of clear light. As it is said: That and that colored light, combined with the wind of consciousness, even through the stages of my blessing, for the benefit of sentient beings, it arises again and again. Just as from a clear river, fish and others leap up, so too, from the emptiness and clarity of all things, a network of illusions will arise. As it is said, previously, at the time of the stage of clear light, having become accustomed to rising and entering in that way, here, arising naturally from the stage of clear light, possessing the eight powers of union, it will be accomplished effortlessly. The boundary where union is first accomplished is equipoise. To consider it as post-equipoise is a mistake. In the path of the power of meditation, in whatever way, after the equipoise of one's own kind has preceded, post-equipoise arises. If post-equipoise exists before, it is impossible in reality. Moreover, even from the point of view of name, it is self-contradictory. Furthermore, if one thinks that clear light is equipoise and this is its post-equipoise, so there is no contradiction, the equipoise of the stage of clear light
Chinese
总之，后得如果产生，则理应产生该次第的后得。双运次第的后得怎么会产生呢？因此，如果存在既是双运又是后得的事物，那么在此之前，必定要经历既是双运又是等持的事物。无学双运是指，脱离了所调伏的法性和调伏的道之差别，即脱离了能证所证、境与有境的差别，恒常安住的圆满佛陀果位。此处也称心法身和身报身双运，因为身与心在本体上完全没有差别。五次第中的双运次第。此处对双运的定义和名称进行了多种解释，如云：了知彼性次第后，我加持与光明，何者集于彼性，此乃双运之次第。此处解释了语和智慧的双运，这个定义是主要的。世俗与胜义，各自之分若能知，于何处能真实融，彼即宣说为双运。此处是二谛双运。以及能取与所取，二者之心皆非有，于何处有不二心，彼即宣说为双运。此处是双运无二的含义。也就是，舍弃能取所取而具有智慧，安立于此即是无二双运。这两个定义的名称，即使在粗略解释时也必须具备。安住于双运果位，正在修学的瑜伽士，由于修持双运，行为也与此无别。这是指有学双运，细分则为圣道的十地或十二地。恒河沙数之诸佛，对此皆已彻悟，舍弃有无之边，成就大印之自性。这是指无学双运，其差别为：四身五智。安住于双运次第后，不再于任何刹土中学修。此处以“无学”一词并非指无学双运。获得双运后，无需学习不相同的道类。这里涵盖了有学和无学两种双运。