English
The ground of manifestation. By focusing on bliss, the winds of coarse discrimination cease. A medium-sized bindu becomes stable. Forty natures cease in equipoise. The ground of increase. Again, by focusing on bliss, the winds of deluded discrimination cease. A large bindu becomes stable. Seven natures cease in equipoise. The ground of attainment. Here, when it is said that habitual patterns are purified, it does not mean that habitual patterns and seeds are purified. Rather, it is the name for the basis from which those discriminations arise, the appearance of the senses and objects, dissolving into equipoise. When the ground of attainment reaches its limit, the manner in which subtle and coarse elements dissolve into clear light is such that, compared to the way a person with the six elements dissolves at the time of death, a bliss-emptiness clear light of not-small power naturally arises, or it is called the clear light of ultimate mind-isolation, or the fourth ground of near-attainment. Thus, when the coarse winds of the eighty natures of discrimination are purified by ceasing in equipoise, when the yogi's wind-mind becomes the nature of bliss, the wisdom body, the illusory body of conventional truth, manifests the order of self-blessing. The basis-body of the purity of wind-mind alone, for the coarse body, like a flower and the scent of a flower, although existing from the beginning, is not seen and does not act. At the end of the stages of subtle and coarse dissolution, when the clear light of the death-mind arises, purity and impurity are separated, and the intermediate state body has the ability to perform the actions of the body in its own appearance. Similarly, the body of the practitioner's wind-mind, which was previously mixed with the flesh and blood body and was not seen and did not act, is separated from purity and impurity by the clear light of the fourth near-attainment, which is not weaker than the death-mind, and in the yogi's own appearance, the body capable of performing the actions of the body, made only of the wind-mind element, symbolized by the twelve examples of illusion, will arise, unless it is accomplished by other differences of accomplishment. Thus, it is not the time when the coarse body is transformed. Although there is actually a coarse body, at the time of equipoise, the appearance of the coarse body ceases, and only the wisdom body appears. In the state of subsequent attainment, like an image appearing in a mirror, both appear at the same time in one assembly. Having attained such a body, until the qualities of one's own power are perfected and stable, one remains in that same order, that
Chinese
因此，学习现证菩提次第之因时，与理智苦行的行为相关联，以使一切法进入空性之方法，通过完整地执持和随后分解等方式，也要反复将本尊之身修习于光明、安乐、空性、俱生的状态中。之后，最终将外和内的现证菩提二者结合起来修习，作为近取因，使意义的光明道显现，这就是光明的次第或现证菩提的次第。从意义的光明中刚一升起，就能获得学道的双运智慧身，这也被称为具有八自在的小金刚持和圆满的小佛陀。在此，在光明次第的前面几个阶段中，即使将不净的幻身在意识中置于空性，实际上也无法运用。而在初次获得意义的光明时，在见道中，本尊之身融入空性，并且在双运的阶段从空性中升起时，会产生智慧身，圣者们通常会这样粗略地讲述。但细致地说，次第之三，幻身也是由本初之身所构成，双运之身也是本初之身，因此，认为在见道时会中断是不合理的，因为本初之身不可能断灭，而且断灭之后产生的事物是新产生的，不能被认为是本初的。之所以说在那里融入，其意图是，那时不净之身实际上融入，虽然俱生的本初之身并没有停止，但以前的身体和形状等确定之物被俱生彻底润泽，从一个确定之物变成遍布虚空，因此说本尊之身融入光明，而且那时修行者自己也看不见。双运之身，是从遍布虚空中未曾移动，却示现出看似确定的无量庄严。由于心之意义的光明和身之清净的幻身安住于一体，所以称为双运。从修行者自身是事物和身体的根本，然后通过无量化身的方式，行持利益众生之事。
English
Therefore, when studying the cause of the stages of manifest enlightenment, in connection with the conduct of intellectual asceticism, by means of methods to enter all dharmas into emptiness, through completely grasping and subsequently dissolving, etc., the deity's form should also be repeatedly practiced in the state of luminosity, bliss, emptiness, and co-emergence. Then, finally, by combining and meditating on the outer and inner manifest enlightenment, as the proximate cause, the meaning of the luminosity of the path of seeing will become manifest, which is the stage of luminosity or the stage of manifest enlightenment. Immediately upon arising from the meaning of luminosity, one will attain the body of the wisdom of the union of learning, which is also called the small Vajradhara with eight powers and the small perfect Buddha. Here, in the earlier stages of the stage of luminosity, even if the impure illusory body is placed in emptiness in the mind, it cannot actually be used. And when the meaning of luminosity is first attained, in the path of seeing, the deity's form dissolves into emptiness, and when it arises from emptiness in the stage of union, the wisdom body will arise, which the noble ones usually roughly explain in this way. But in detail, the third of the stages, the illusory body, is also composed of the original body, and the body of union is also the original body, therefore, it is unreasonable to think that it will be interrupted in the path of seeing, because the original body cannot be cut off, and what arises after being cut off is newly produced and cannot be regarded as original. The intention of saying that it dissolves there is that the impure body actually dissolves at that time, and although the co-emergent original body does not stop, the previous body and shape, etc., which are definite, are thoroughly moistened by the co-emergent, and from a definite thing it becomes pervasive in space, so it is said that the deity's form dissolves into luminosity, and at that time the practitioner himself is also invisible. The body of union is, without moving from that pervasive space, showing infinite arrangements that appear to be definite. Because the luminosity of the meaning of the mind and the pure illusory body of the body abide as one, it is called union. From the practitioner himself is the root of things and body, and then through the way of infinite emanations, he acts for the benefit of sentient beings.
Chinese
两种资粮圆满后，行持十地或十二地，依靠近因现证上上的菩提，现前无学双运。如是又于五次第中说：风之自性渐次地，真实进入明咒之自性，通达明咒之所缘后，修学金刚念诵等。金刚念诵处瑜伽士，于心获得所缘。安住幻化般的等持，以真实边际而清净。从真实边际起立后，获得无二智慧。安住双运等持后，不再于任何刹土中学。此乃圆满瑜伽士，亦是大金刚持，具足一切种类的殊胜，之后成为一切智者。如是说。其余的意义是，火供等事业的仪轨和各种行为，以及息增等事业的众类，也由生起次第者以名言识之门，和圆满次第者以智慧之门而成就。如是所说：于五次第中，火与风与大自在，以及水等各自的坛城中，于一座中，一半一半的时间里，事业乃是二二安住。如是所说之义。第四，辨识智慧道之相，于教证与释证二者的扼要标示是：相状次第显现之实事，五智之同分串习，直至光明炽燃之间。如是说。道的相状，语寂、心寂、幻身、光明之次第显现之相状的实事，即本体是：与五智和自始安住于相续中的因相同分的串习，即如阳焰是法界智，烟是如镜智，萤火虫是分别智，灯是成所作智，无云晴空是平等性智。或者阳焰等四者是成所作智，白路是妙观察智，红路是分别智，黑路是平等性智，如晨曦是法界智。如是子的光明，彼一切皆是于身之中的中脉，拙火燃烧之状态中显现。广说中，上下一切共同的，以及幻身，光明，语寂，心寂，双运之次第。
English
Having perfected the two accumulations, one traverses the ten or twelve bhūmis of the noble ones. Relying on the proximate cause, one directly realizes the supreme awakening, manifesting the non-learning union. Thus, in the Five Stages, it is said: 'The very nature of wind, gradually, truly enters the very nature of mantra. Having realized the object of mantra, one trains in all the vajra recitations. The yogi who dwells in vajra recitation will attain the object of mind. Abiding in the samādhi like an illusion, one is purified by the true limit. Having arisen from the true limit, one will attain non-dual wisdom. Abiding in the samādhi of union, one will no longer learn in any field. This is the perfect yogi, and also the great vajra holder. Possessing the supreme of all aspects, one will then become omniscient.' So it is said. The remaining meaning is that the rituals and various activities of karma, such as fire offerings, and the assemblies of activities such as pacifying and increasing, will also be accomplished by the generation stage practitioner through the door of conceptual consciousness, and by the completion stage practitioner through the door of wisdom. As it is said: 'In the Five Stages, fire and wind and great power, and water, in their respective mandalas, in one session, in half and half the time, the activities abide as two and two.' This is the meaning of what was said. Fourth, identifying the signs of the path of wisdom, the essential indication of both the scriptural and explanatory is: 'The reality of the signs appearing in sequence, the similar habituation of the five wisdoms, until the blazing of clear appearance.' So it is said. The reality of the signs appearing in the sequence of the path signs, speech isolation, mind isolation, illusory body, and clear light, that is, the essence is: the habituation of the same cause as the five wisdoms and that which has resided in the continuum from the beginning, that is, the mirage is the dharmadhātu wisdom, the smoke is the mirror-like wisdom, the firefly is the discriminating wisdom, the lamp is the accomplishing wisdom, and the cloudless sky is the equality wisdom. Or the four, mirage and so on, are the accomplishing wisdom, the white path is the discriminating wisdom, the red path is the discriminating wisdom, the black path is the equality wisdom, and the dawn-like is the dharmadhātu wisdom. Thus, all the clear appearances of the child are manifested in the state of the blazing of the fierce fire in the central channel in the body. In the extensive explanation, the commonality of all above and below, and the illusory body, the clear light, speech isolation, mind isolation, and the sequence of union.
Chinese
六种体验，第一个是：从肢体之气获得显现。意思是说，与眼识等一同运作，行走等肢体之气融入中脉，由此获得眼耳鼻舌身的显现，不仅如此，还应知晓五大之气和五根气融入的征象。第二个是：分别念的集合逐渐减少，精华智慧不断增长，次第智慧从自身获得，不执着于一和多。意思是说，分别念的集合是八十自性。精华智慧是乐空，也就是在入定中，能觉和所觉二者止息，小乐空是显现，其上执着念四十止息，中乐空是增长，其上愚痴念七止息，享受大乐空而获得。像这样的三种智慧的次第，是在自身脉气明点融入智慧之时获得的，也就是普通脉和气融入中脉，七十二脉四轮的一百二十等融入，脉轮内部的气融入，由显现、增长、获得三者次第产生，三种智慧的处所，其自性是能够象征自性实相的特殊融乐，相状是不执着于一和多等戏论之相，因此是离戏的。第三个是：最初如阳焰般的体验，伴随着五种光芒出现。第二个如月亮般，第三个与太阳的光芒交织。从中间显现中获得，脱离中间时期的智慧广大。安住于现证菩提之法，无垢智慧得以圆满。意思是说，最初如阳焰般的体验中，五界部分的风融入的显现，伴随着五种光芒燃烧般的光芒出现，烟雾、火星和灯火的征象都归纳在阳焰之中。通常所说的五种征象中的四种都归纳在阳焰之中。第二个显现是，如同秋季晴朗的天空被月光照耀般的白色光芒，第三个显现增长是，如同晴朗的虚空被阳光照