English
The nine are: the union of clear light and Dharmakaya, the union of the illusory body and the Sambhogakaya of the two-fold equipoise, the union of the subsequent attainment and the Nirmanakaya, the union of deep sleep and clear light, the union of dreams and the Sambhogakaya, the union of waking up and the Nirmanakaya, the union of death and the Dharmakaya, the union of the Bardo and the Sambhogakaya, the union of birth and the Nirmanakaya. These are. Also, the three unions are: the union of bliss and the Dharmakaya, the union of clarity and the Sambhogakaya, and the union of karmic appearances and the Nirmanakaya. The first of these is: Tummo, Karma Mudra, and the three clear lights. The second is: the equipoise and subsequent attainment of the three states of waking, dreaming, and Bardo. The third is after that. For transference, there are two types: upward transference and entering a corpse. These are mainly famous in the Mother Tantras, and they are also practiced during waking and sleeping. For those who can effortlessly meditate on the example clear light, upward transference is not necessary, but if one cannot do so, it is necessary. This is connected with aspiration prayers, so one does not need to go through many rebirths, and one quickly cuts through all paths, that is, one is liberated in just one future life. Entering a corpse is just a common accomplishment. Although it is not a part of the instructions on the stages of completion, it is explained as a supplementary meaning of upward transference. Therefore, transference is related to the instructions on clear light, and entering a corpse is also related to it, so it is not unrelated here. The third is: Attaining the state of clear light, manifestly awakening, the diligent one in this very life, the lazy one at the time of death, the lowest in the Bardo of existence, the supreme attainment of the body benefits others. This means that the yogi who has attained the state of clear light, that is, the stages, manifestly and completely awakens in that bodily support, that is, having attained the stages of light in the living support, one attains enlightenment in the direct experience of death. At the time of death, having attained the stages of clear light, one effortlessly becomes a Buddha in the Bardo. Having attained the stages of clear light in the Bardo itself, one becomes a Buddha with effort in that very Bardo. In this way, the diligent one attains enlightenment in this very life. The lazy one, who has high realization, preferably at the time of death, that is, immediately after arising from the clear light of death, or at the lowest, when the Bardo of existence manifests, without rebirth, one gradually becomes a Buddha in that support. Here, becoming a Buddha
Chinese
這被稱為獲得雙運之名。一旦獲得學道的雙運，就能確定在不捨棄所依之身的情況下，獲得無學道的雙運。上面所說的現證菩提之義，在此用獲得殊勝來闡明，殊勝的成就指的是雙運。獲得它之後，就以種種化身利益眾生。此外，在中有之身獲得幻身次第，如果根器敏銳，也有可能在那一世獲得雙運。大多數情況下，會以轉世化身瑜伽士的方式，再取一次轉世。如果在活著的時候獲得幻身次第，就能在中陰階段成就殊勝，據說能從業和煩惱的轉世中解脫。如果在臨終前獲得廣大的證悟，就能確定在中陰獲得幻身次第。但僅僅獲得光明地以下，就沒有確定性。經由轉世成佛的情況，在其他地方有說明。但就今生而言，不被算作獲得成就之列。若就來世的自時而言，包含在活著的時候、臨終之時和中陰三者中的任何一個，因此這裡沒有說明。第四個分為二，語寂的延續和心寂的延續。第一是：本質、運行方式、生起、界、業和分類，其本身即是風。生起、融入、安住，詳細觀察。三字咒語的本質。元音、輔音結合於中央。具備考量、具備數量，念誦本身。在那結合中，以具備殊勝方便，顯示語寂風瑜伽。這是說，上面所說的語寂，需要這樣的理解作為後盾。一百零八種風，或者十種風的本質，以及在外在和內在運行的狀態，以及生起大小的界限的區別，以及十種風的作用，以及安住等等的區別，所有這些風本身，從生起、融入和安住的角度，詳細地進行多種區分。這些需要在風的真如之際。三字咒語的本質，外在生起次第的咒語匯集的狀態，以及內在金剛身的咒語的收集，以及真如智慧的象徵等等的考量，因為具備意義的詳細區分，數量為二萬一千
English
This is known as the name of attaining union. Once the union of learning is attained, it is certain that the union of non-learning will be attained without abandoning the basis. The meaning of manifest enlightenment mentioned above is clarified here by attaining the supreme. The supreme accomplishment refers to union. After attaining it, one benefits sentient beings with various emanations of the body. Furthermore, attaining the stages of the illusory body in the intermediate state is possible. If the faculties are sharp, it is also possible to attain union in that lifetime. In most cases, one takes another birth as a reincarnated yogi. If the stages of the illusory body are attained during one's lifetime, one can achieve the supreme in the intermediate state, and it is said that one is liberated from the cycle of karma and afflictions. If a vast realization is attained before death, it is certain that the stages of the illusory body will be attained in the intermediate state. However, there is no certainty below the attainment of the ground of appearance. The case of attaining Buddhahood through rebirth is explained elsewhere. But in terms of this life, it is not counted among those who have attained accomplishment. In terms of the future time, it is included in any of the three: during life, at the time of death, and in the intermediate state, so it is not explained here. The fourth is divided into two: the continuation of speech isolation and the continuation of mind isolation. The first is: Essence, mode of movement, arising, element, action, and distinctions, that itself is wind. Arising, entering, abiding, thoroughly examining. The very nature of the three-syllable mantra. Vowels, consonants abiding in the center of union. Examination with number, recitation itself. In that union, with special means, the yoga of speech isolation and wind is shown. This means that the speech isolation mentioned above needs this kind of understanding as a support. The essence of the hundred and eight winds, or the ten winds, and the way they move externally and internally, and the distinction of the elements of arising, large and small, and the function of the ten winds, and the distinctions of abiding, etc., all those winds themselves, from the perspective of arising, entering, and abiding, are thoroughly distinguished in many ways. These are needed at the time of the suchness of wind. The very nature of the three-syllable mantra, the state of gathering the mantras of the external generation stage, and the collection of the mantras of the inner vajra body, and the consideration of the symbolism of suchness wisdom, etc., because it possesses detailed distinctions of meaning, the number is twenty-one thousand.
Chinese
念诵六百遍，并结合阿黎嘎黎。要知道，在所有语言文字中，阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）如命根般存在等等，要详细了解咒语的真实性，以及灌顶、驱逐、宝瓶等结合，与命脉汇集，具备束缚差别的方便，应稳固讲述口诀风瑜伽。第二是：何为结合因与果，三种显现生起之方式。意思是说，显增得三者和第四刹那的光明，作为顺生的次第，即是将消融次第的三种显现作为因，光明作为果来修习。光明产生得增显三者，作为逆生的次第，即是三种显现生起的次第，光明作为因，三种显现作为果来结合。此处，幻身的本尊加持次第首先显现，以及双运身成就之时，藏汉大多数认为跟随逆生的显现。有些人认为从光明中起身，以及身成就如同秤杆的高低一样同时，当逆生的获得开始显现时，就有人认为身在那时成就。前者是合理的，因为“三种识再次”，意思是说，必须从再次逆生出现的三种显现之因中成就那个身。顺生逆生的细微次第，虽然从先前也出现，但是从那些之中，仅仅是显现清晰形象的神像显现之时，是没有确定的，因为仅仅是在心中显现，而不是真实的身。此时，也要详细了解八十自性的分别念等等的分类。三种或四种显现，也要分为究竟法性的三种显现，和世俗缘起的三种显现。第一种，三种显现不是真实的，是法性。后者如果分类，则有具自性和离自性两种。具自性的如果分类，则有基础时和道时两种。基础时如果分类，则有常续的根本三种显现，如果分类在特殊之时出现，则有死亡时的三种显现，睡眠时的三种显现，贪欲时的
English
Reciting six hundred times, and combining Āli and Kāli. It is important to know that in all languages and words, the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) exists as the life force, etc. One must thoroughly understand the reality of mantras, as well as the combinations of empowerment, expulsion, vase, etc., the gathering at the central channel, and possessing the means of distinguishing bonds. The oral instructions of wind yoga should be firmly explained. Secondly: What is the combination of cause and effect? How do the three appearances arise? This means that the three appearances of appearance, increase, and attainment, and the clear light of the fourth moment, as the order of forward origination, is to train the three appearances of the dissolution stage as the cause, and the clear light as the fruit. The three appearances of attainment, increase, and appearance arise from the clear light, as the order of reverse origination, which is the order of the arising of the three appearances, combining the clear light as the cause and the three appearances as the fruit. Here, the blessing sequence of the illusory body deity first appears, and at the time of the accomplishment of the union body, most Tibetans and Chinese believe that it follows the reverse appearances. Some believe that rising from the clear light, and the accomplishment of the body are simultaneous, like the high and low of a balance scale. When the attainment of the reverse origination begins to appear, some believe that the body is accomplished at that time. The former is reasonable, because "the three consciousnesses again," meaning that the body must be accomplished from the cause of the three appearances that arise again in reverse order. The subtle order of forward and reverse origination, although it also arises from before, but from those, there is no certainty as to when the deity image of only a clear appearance appears, because it is only an appearance in the mind, not the real body. At this time, one must also thoroughly understand the classifications of the eighty innate conceptualizations, etc. The three or four appearances should also be divided into the three appearances of ultimate reality and the three appearances of conventional dependent origination. The first, the three appearances are not real, they are the nature of reality. If the latter is classified, there are two types: with inherent nature and without inherent nature. If the one with inherent nature is classified, there are two types: the ground stage and the path stage. If the ground stage is classified, there are the three fundamental appearances that are continuous. If classified as arising at a special time, there are the three appearances at the time of death, the three appearances at the time of sleep, and the three appearances at the time of desire.
Chinese
三种显现。与所有六识相伴的三种显现，作为基础时有五种安立的界限。道时的三种显现，从成熟灌顶之时起，到生起次第，以及身远离、心远离、幻身和光明次第之间，这七个阶段以刹那所摄的三种显现，或者四种显现修习。每一地都有。以地所摄的四种显现是，以心远离的三种显现所获得，以及光明次第的尽头获得光明地。与自性分离的三种显现是，有学双运是存在的。这样一来，四种显现就有十五种安立的界限。这是简略的说法。三种显现和三种空性，三种心和三种智慧，以及三种识，这些都是一个意思。四种空性和四种显现也是一个意思。四种心和四种智慧，以及四种识，不作这样的术语区分。四种显现和四喜是一个意思，但是，对于三种显现，不作三喜的术语区分。第五，讲述瑜伽士的行为是： “时与未来胜方便， 无别智慧位获得， 行为智慧现前作， 有学无学于彼行。” “自性知之成道者， 诸识幻化所表法， 殊胜身与行何者， 为得成就我加持。” “内外现前菩提法， 瑜伽获得之禅定处， 生起融入未观察， 行仪智慧彼所获。” “天与体验身与语， 禅定等后修习及， 有学无学二无别， 极不住留双运合。” 如是说。总的来说，对于修习明觉瑜伽士的行为，如果一个生起次第修到究竟的人，想要立刻获得殊胜成就，那么那时不应该做明觉瑜伽士的行为，而是修习圆满次第。如果圆满次第稳固了，就可以进入行为。如果暂时不想要殊胜成就，而是想要成就共同的成就，那么就必须修习生起次第本身的明觉瑜伽士的行为，而这也有有相、无相、极无相三种。处于身远离次第的时候，以及处于语远离次第的时候，一般来说不应该进行行为。