Chinese
务必将后续六种结合的论述铭记于心。其中，在生起初期的身体寂静的证悟时，在入定中，唯有自性安住于身体寂静的本尊身像上。在后得时，以安乐遍布一切所辖境地时，色等一切身体显现都转变为乐空，这便是各自收摄。在身体寂静的瑜伽上获得稳固后，在入定中，不仅是自己，自己所显现的一切都能显现为本尊身像。在后得时，也以安乐和本尊身像遍布显现时，反过来自己的身心安乐增长，显现也显现为本尊身像，这就是禅定，它的五个支分是：境、根、识三种显现为乐空和本尊身像，即是证悟，对空性生起信解是审虑，在体验空性之际，内心生起安乐是喜，体验空性而身体生起轻安的安乐是乐，入定中粗重的二取分别止息是专注一境的支分。这样，身体寂静的次第分为前后两个支分，止观二者都有入定和后得。观想面部的鼻尖、心间的鼻尖和秘密处的鼻尖，一切语寂静都是命勤的支分。心完全寂静是执持的支分。经续中说：心即转为遮止的金刚。这是说心寂静究竟的光明和显燃的顺生顺灭等。幻身的次第是随念的支分，此时在获得因身并向上发展的阶段，要对十六随念进行分类。光明的次第是等持的支分，是说将幻身的本尊身像反复升起和融入光明。这里经续中说：刹那间圆满智慧。意思是说从光明中反复升起为幻身。第六是：具备四次第和手印，四灌顶和四身自然生起，从五种现证菩提的方式中，生起和收摄以及安住等，成为道的五次第，菩提道的教法、要义和隐义三类究竟，以及各种声音等都象征着这些。
English
It is essential to memorize the teachings on the six unions of the later tantras. In this context, when the initial realizations of body isolation arise, during meditative equipoise, one's mind abides solely on the deity's form of body isolation. In the post-meditation period, when all realms of control are pervaded with bliss, all bodily appearances such as forms transform into bliss and emptiness; this is the individual gathering. Having gained stability in the yoga of body isolation, during meditative equipoise, not only oneself, but everything that appears to oneself can manifest as the deity's form. In the post-meditation period, when appearances are pervaded with bliss and the deity's form, one's own body and mind experience increased bliss, and appearances also manifest as the deity's form; this is contemplation. Its five branches are: the three—object, faculty, and consciousness—appear as bliss and emptiness and the deity's form, which is realization itself; aspiring to emptiness is investigation; the mind experiencing bliss as it approaches the experience of emptiness is joy; the body experiencing the bliss of pliancy through experiencing emptiness is happiness; and the cessation of coarse dualistic appearances during meditative equipoise is the branch of one-pointedness. Thus, the stage of body isolation is divided into two initial branches, and both calm abiding and insight have both meditative equipoise and post-meditation. Contemplating the tip of the nose on the face, the tip of the nose at the heart, and the tip of the nose at the secret place, all speech isolation is a branch of life force control. Mind being completely isolated is the branch of retention. As the tantra says: "The mind transforms into the vajra of cessation." This refers to the ultimate clear light of mind isolation and the arising and reversing of blazing appearances. The stage of the illusory body is the branch of mindfulness; at this time, when the causal body has been attained and is progressing, the distinctions of the sixteen mindfulnesses are made. The stage of clear light is the branch of samadhi; it is the repeated rising and dissolving of the deity's form of the illusory body into clear light. Here, the tantra says: "In an instant, it perfects wisdom." This means repeatedly rising from clear light into the illusory body. The sixth is: "Accompanied by the four stages and mudras, the four empowerments and four bodies arise spontaneously. From the five ways of manifest enlightenment, arising, gathering, and abiding, etc., the five stages become the path, the teachings of the Bodhi path, the essential meaning, and the ultimate of the three hidden aspects, and various sounds symbolize these."
Chinese
手印的四种次第道，四手印道也具备这五种次第，并且是完整的。生起次第和身远离虽然有四手印的一切分，但只是奠定道的基石，并非真实。金刚念诵和心专注的等持是业手印，后得是法手印，幻身是誓言手印，光明大手印，双运是四者的果。这是前辈们的说法。我想在别处更详细地说明这个意义。四灌顶道也完整地包含于此，身远离是宝瓶灌顶之道，语远离是秘密灌顶之道，心专注幻身是智慧灌顶之道，光明双运中包含了第四灌顶的一切道。四身作为道也完整具备，将要讲解的混合三者是三身作为道的主要方式。如果说其他的类别，身语远离是化身，心远离是法身，幻身是报身，光明是自性身，双运是将四者都作为道。五现证菩提中，圆满佛的身体首先生起，最后又收摄，中间安住也包含于此道中。空性修习等持身远离的部分是从如是性中现证菩提，真实的身远离是从月亮中现证菩提，语远离是从字中现证菩提，心远离是从手印中现证菩提，幻身是从圆满身中现证菩提。或者光明是从前面四个菩提中现证菩提，双运是从圆满身中现证菩提。而且等持的第一个双运，称为从五现证菩提中生起。之后出现化身双运等等各种各样的现象，称为安住于双运。一般来说，双运的身相续不可能断绝，但有时将心安住于乐空无念之中，称为收摄。这是说，果位的五现证菩提中，身成就、安住和收摄，都是通过这五次第道的独特因，必定能够成就的意义。生起次第的五现证菩提中，生起本尊身，以及开展眷属众是安住，坛城收摄是收摄。
English
The four stages of the path with mudras, the path of the four mudras also possesses these five stages and is complete. Although the generation stage and the isolated body have parts of all four mudras, they are only laying the foundation of the path and are not real. The samadhi of Vajra recitation and mind focus is the karma mudra. The post-meditation is the dharma mudra. The illusory body is the samaya mudra. Clear light is the great mudra. Union is the result of all four. This is what the previous ones said. I would like to explain this meaning in more detail elsewhere. The path of the four empowerments is also complete in this. In the isolated body is the path of the vase empowerment. In the isolated speech is the path of the secret empowerment. In the mind focus illusory body is the path of the wisdom empowerment. In the clear light union, all the paths of the fourth are included. The four kayas as the path are also complete. The three mixtures that will be explained are the main way of making the three kayas into the path. If other categories are explained, the isolated body and speech are the nirmana kaya. The isolated mind is the dharma kaya. The illusory body is the sambhogakaya. The clear light is the svabhavikakaya. Union is making all four into the path. Among the five stages of complete enlightenment, the body of the complete Buddha is first generated, and then recollected at the end, and the abiding in between is also included in this path. Meditating on emptiness, the part of the isolated body in samadhi, is enlightenment from suchness. The actual isolated body is enlightenment from the moon. The isolated speech is enlightenment from letters. The isolated mind is enlightenment from symbols. The illusory body is enlightenment from the complete body. Or clear light is enlightenment from the previous four enlightenments, and union is enlightenment from the complete body. Moreover, the first union in samadhi is called arising from the five stages of complete enlightenment. After that, various phenomena such as the nirmana kaya union appear, which is called abiding in union. In general, the continuum of the body of union cannot be cut off, but sometimes the mind is placed in equanimity in bliss-emptiness non-thought, which is called recollection. This means that among the five stages of complete enlightenment at the time of fruition, the body's accomplishment, abiding, and recollection are all caused by the unique cause of these five stages of the path, and it is certain that they will be accomplished. Among the five stages of complete enlightenment in the generation stage, generating the deity's body, and expanding the retinue assembly is abiding, and the mandala's near recollection is recollection.
Chinese
这是为了修习圆满次第的前行，作为训练相续的方法。这里所说的“自生”，是指以四身和五现证菩提为代表的五种智慧，从本性原始以来就是自生任运成就的，通过修习五次第道而显现的意义。这个作为殊胜道的具有五次第的道，也包含了经部的三十七菩提分法。虽然从吉祥那若巴传承下来的集聚的诀窍中没有明确地结合，但在胜乐金刚的口诀中是如是宣说的，这里也需要知道如何结合。也就是在《法蕴论》中说：“从名门而为实物十，信与精进念及，智慧禅定舍喜，寻伺与戒极调柔。”如果一个人的相续中有三十七菩提分，从名门来说是三十七，但归纳为十种实物。也就是四念住，两种智慧的根和力，择法菩提分，正见，这八个都归纳为一种智慧。四正断，三种精进的根、力、菩提分，正勤，这八个都归纳为一种精进的实物。四神足，三种禅定的根、力、菩提分，正定，这八个都归纳为一种禅定。两种信根和力是一种实物，两种念根和力也是一种实物。菩提分中，舍、喜、轻安这三种，以及圣道中的寻伺，这四个是各自独立的。正语、正业和正命这三者，其自性是一种戒律的实物。这样，如上所说，五次第即是乐空、悲空双运的菩提心，因此显密共同的三十七菩提分都包含在其中。如果确定密宗不共的那些，念是本尊和乐空，前一刹那在前一刹那生起，从而在现在的显现上增广。信是引导上师的虔诚之路，也是本尊和脉
English
This is to practice the preliminary of the Completion Stage, as a method of training the continuum. Here, "self-arisen" means that the five wisdoms, represented by the four bodies and the five Abhisambodhis, are self-arisen and spontaneously accomplished from the original nature, and are manifested through the practice of the five stages of the path. This path, which is the supreme path and possesses the five stages, also contains the thirty-seven factors of enlightenment of the Sutra Pitaka. Although it is not explicitly combined in the collected instructions transmitted from glorious Naropa, it is explained in the instructions of Chakrasamvara, and here too, it is necessary to know how to combine them. That is, in the Abhidharmakosha, it says: "From the gate of name, into ten substances, faith and diligence, mindfulness and, wisdom, samadhi, equanimity, joy, investigation and discipline, extremely tamed." If a person's continuum has the thirty-seven factors of enlightenment, from the gate of name there are thirty-seven, but they are condensed into ten kinds of substances. That is, the four mindfulnesses, the two powers and strengths of wisdom, the Dharma discrimination enlightenment factor, and the right view, these eight are condensed into one wisdom. The four right abandonments, the three roots, powers, and enlightenment factors of diligence, and the right effort, these eight are condensed into one substance of diligence. The four legs of miraculous power, the three roots, powers, and enlightenment factors of samadhi, and the right samadhi, these eight are condensed into one samadhi. The two roots and powers of faith are one substance, and the two roots and powers of mindfulness are also one substance. Among the enlightenment factors, equanimity, joy, and pliancy, these three, and investigation on the noble path, these four are each independent. Right speech, right action, and right livelihood, these three, their nature is one substance of discipline. Thus, as mentioned above, the five stages are the mind of enlightenment of bliss-emptiness, compassion-emptiness, and union, so the common thirty-seven factors of enlightenment of Sutra and Tantra are all contained therein. If we identify those uncommon ones of Secret Mantra, mindfulness is the deity and bliss-emptiness, that the previous moment arises in the previous moment, thereby expanding on the present appearance. Faith is also the path that guides the guru's devotion, and also the deity and the channels
Chinese
风、明点、安乐等所缘，心清净且喜悦而自然安住，称为（三摩地）。精进虽然也是对这些生起欢喜，但主要指智慧苦行的行为或密咒的行为。禅定是命气于中脉中断绝的无分别，智慧是自性俱生和融乐俱生，无论哪一种，都是以安乐证悟空性，也以空性证悟安乐。舍是对于那些智慧，不作勤作而自然进入。乐是于中脉明点运行的四喜本身。分别念是观察并了解光明、空性、安乐这一切的自性，并将众生也融入其中。戒律是融乐明点不变。极度调柔是由于分别念的坐骑——风，于中脉中断绝，因此可以运用安乐空的禅定，此外也是五支禅定的极度调柔之乐。另外，关于续部的四种意义，由于字面意义没有确定性，因此不必如此结合。共同意义是指共同道和生起次第。三种寂静中，自身体方便具有者，是显现被心所隐藏。其他身体智慧具有者，是贪欲被法所隐藏。幻身是被世俗谛所隐藏，这三种隐藏的意义就是这样。光明和双运是究竟的意义。同样，二谛、四智、六边等，以及无生、无灭、般若波罗蜜多等各种各样的词语，都是为了表示这五种次第。第四，开示各种零散的要点：讲述拙火的意义，讲述迁转的意义，讲述成佛的时机，讲述金刚念诵和三现的其余部分，开示苦行的行为，讲述其他各种细微意义的结合方式，这六种中的第一种是：拙火瑜伽是依靠风，缘于大乐心。拙火有两种：自身体方便具有者的拙火瑜伽，以及他身体智慧业的拙火。其中，观想火焰燃烧，以及吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字融化的形象，因此被称为作意的不缘的拙火，是喜悦。