Chinese
地智慧结合，即心乐空与身本尊光明同时结合之三摩地生起。所谓恒常，并非恒常不间断之意。入光明几次，每次之后，本尊必现，是为恒常现起。又，初学者，将心专注于后轮，长久安住，修生起显现之智慧。每次短座之间，融入中脉，生起，融入内脉，获得，融入明点，修生起获得四刹那。于彼安住于无分别，醒来时修本尊，真实信解幻身。又以还灭次第收摄，信解义光明。又生为本尊，信解双运。又或不作两次入出空性，心之所缘与光明形相相同，于四显现收摄之同一次第，于心寂次第与光明次第，作二合一信解。幻身与双运亦有相同之理，故于本尊生起之一次，作两种信解。如是修习，今生五次第之地道于相续中生起何在？虽非实生起因之智慧，然已击中金刚身之要害。如生起次第之三身信解为道等相同，五次第之智慧与地道彼等迅速于相续中生起之不共因缘组织之方便无上，故云五次第一座圆满。自此之后，修习彼所缘，脉结解脱，四显现之体验，本尊光明稍微渐次生起，次第亦非一定。彼时，乐空与本尊真实，身寂或语寂之次第任何一种，然于其他次第亦生起随顺之体验，显现随顺之智慧，故云五次第之体验一座圆满。如是不解，故智愚各自生起不同之争论。如是修习者
English
The union of earth wisdom, that is, the samadhi that unites the bliss-emptiness of the mind and the luminosity of the deity's body simultaneously arises. The so-called constant does not mean constant and uninterrupted. As many times as one enters the clear light, after each time, the deity will definitely appear, which is called constant arising. Moreover, the beginner should focus his mind on the posterior wheel and abide there for a long time, cultivating the wisdom of arising appearance. Between each short session, dissolve into the central channel, arise, dissolve into the inner channel, attain, dissolve into the bindu, and cultivate the arising of the four moments of attainment. There, abide in non-discrimination, and when awakened, cultivate the deity, truly believing in the illusory body. Again, gather in the order of annihilation and believe in the meaning of clear light. Again, be born as a deity and believe in union. Or, without making two entries and exits into emptiness, since the object of the mind and the appearance of clear light are the same, in the same order of the four appearances, make a two-in-one belief in both the order of mind-isolation and the order of clear light. The illusory body and union also have the same reason, so in the one arising of the deity, make both beliefs. If you practice in this way, where will the five stages of the path and ground arise in the continuum in this life? Although it is not the wisdom of the actual arising cause, it has struck the vital point of the vajra body. Like the belief in the three bodies of the generation stage as the path, etc., the wisdom of the five stages and the path and ground are the supreme means of organizing the uncommon causes and conditions for their rapid arising in the continuum, so it is said that the five stages are completed in one seat. From then on, by meditating on that object, the knots of the channels are released, the experience of the four appearances, and the luminosity of the deity gradually arise, and the order is not necessarily fixed. At that time, bliss-emptiness and the deity are real, whether it is the stage of body-isolation or speech-isolation, but in the other stages, a corresponding experience arises, and a corresponding wisdom appears, so it is said that the experience of the five stages is completed in one seat. Because they do not understand in this way, wise and foolish people have different kinds of disputes. Those who practice in this way
Chinese
此之利益是，若得意义之光明，则超越轮回各自众生之地，获得圣者之位。是故，从圆满次第之智慧乐空与本自显现为本尊身融入自相续之后，首先能支撑一座，之后逐渐一日或半月、一月乃至一年之间亦须修习。获得幻身之真身后，则一劫或千劫之间亦可，如是安住亦安住，轮回涅槃中无有胜彼之义，故须恒常修习。又，风融入中脉之乐空智慧，于成办圆满之每一刹那安住，何时起座之时，则将显现本自显现之本尊身。如是对于具轮者作广说，若能通达此五次第一座式具轮者，则无轮等其他诸法亦于言外而能通达。第二，于明示生圆二次第共同修法中，分教说二者，初者是：安住二次第，等性修双运。此谓于二者未生起证悟前，于上午修生起次第，于下午修圆满次第，或于第一座修生起次第，于第二座修圆满次第等双运亦示现。若于二者稍生证悟，则互相增益，若于任何一者生起证悟，则示现以彼增益另一者之双运之理而修持。总的来说，双运不遍于双融，双融遍于双运亦应了知。总之，此处于五次第中，善住生起次第，欲求圆满次第者，此法圆满之佛陀，说为阶梯之次第。须于此义生起定解。第二广说，生起次第、身远离、语远离、心远离、自加持现证菩提、不住涅槃次第等七者，初者是：生起之次第，乃天神之身，圆满佛陀之殊胜坛城，显现
English
The benefit of this is that if one obtains the clear light of meaning, one will transcend the realms of individual beings in samsara and attain the state of an Arya. Therefore, from the time that the wisdom of bliss and emptiness of the completion stage and the self-arisen deity body arise in one's mindstream, one should first be able to sustain one session. Then, gradually, one must meditate for a day, or half a month, a month, or even a year. Once one has obtained the actual body of the illusory body, it can be for one kalpa or even a thousand kalpas. Thus, even if one remains naturally, there is no other meaning superior to it in samsara and nirvana. Therefore, one must constantly practice. Moreover, the wisdom of bliss and emptiness of the winds dissolving into the central channel, abiding in each moment of accomplishing completion, whenever one arises, a self-arisen deity body will appear. Thus, the explanation for those with wheels is that if one understands this five-stage, single-seat wheel, then the others, such as those without wheels, will be understood implicitly. Second, in the clear explanation of the general practice of the generation and completion stages, the first of the two teachings is: Abiding in the two stages, equally meditate on union. This means that before experience arises in the two, one should practice the generation stage in the morning session and the completion stage in the afternoon session, or the generation stage in the first session and the completion stage in the second session, thus showing the union. If some experience arises in both, then they should be mutually enhanced. If experience arises in only one, then it shows that one should practice in the manner of union, enhancing the other. In general, union does not pervade unification, and unification pervades union, which should also be understood. In short, in this context, among the five stages, those who are well-versed in the generation stage and desire the completion stage, this method, the perfect Buddha, is said to be like a series of steps. One must gain certainty in this meaning. The second is the detailed explanation, the generation stage, body isolation, speech isolation, mind isolation, self-blessing manifest enlightenment, the stage of non-abiding nirvana, etc., are seven. The first is: The generation stage is the body of the deity, the supreme mandala of the perfect Buddha, appearing
Chinese
能做什麼呢？ 善加修習最終會圓滿。 這是從二種次第中生起的生起次第，本質是神的身像在明相中顯現的禪定，所修習的是五部如來等，壇城的殊勝輪，相是能使明相顯現的任何事物，如訣竅一般，若能善加修習神的身像明相、神的我慢和禪定的次第，若根器銳利，約一年左右即可圓滿，圓滿的標準是，獲得觸及和見到的量。 現在以分別心來清楚確立生起次第，僅僅是因，一旦習慣而明相生起，就成了真正的生起次第，名為智慧。 也就是說，本質是壇城明相無分別，而我慢和努力則包含分別，二者結合。 因是從先前習慣分別而生起。 相貌向下與輪迴的死、有、生三者相符，向上則與佛的三身相符，中間與圓滿次第的相貌相符，因此，將清淨、圓滿、成熟三者作為道用，真正的生起次第是指以帶有努力的樂和空性所莊嚴的事物。 如果不具備那些特徵，那麼觀修本尊和念誦咒語，就不是真正的生起次第，而是相似的。 若要區分，粗略的是心已攝持，具有一緣專注的瑜伽，精細的是心已攝持，具有分別的瑜伽，這兩種。 壇城廣略的區別，以及四種瑜伽、三種禪定、六支等區別，應詳細了解。 第二是，身離顯現心與身，有為無為及世間，次第與神之自性合，大金剛持轉為道用，由信生起之禪定，是緣起之法。 也就是說，身體完全寂靜的禪定是，心感受等四蘊，以及意的根等，身體色蘊，以及五根和五境，這些身心是有為，由內有情所攝，四大種是內外二者，五境是無為由後攝，外四大種是無為器，內四大種是有情之
English
What does it do? If you practice well, you will eventually achieve completion. This is the generation stage that arises from the two stages. Its essence is the Samadhi in which the clear appearance of the deity's form arises. The objects of meditation are the Five Buddha Families, etc. That supreme wheel of the Mandala, its aspect is whatever makes the clear appearance manifest. Like the secret instructions, if you practice well the clear appearance of the deity's form, the deity's pride, and the stages of Samadhi, if your faculties are sharp, you will achieve completion in about a year. The measure of completion is to obtain the valid cognition of touch and sight. The generation stage, which is now clearly established by the mind, is merely a cause. Once you are accustomed to it and the clear appearance arises, it becomes the actual generation stage, which is called wisdom. That is, its essence is the Mandala's clear appearance, which is non-conceptual, and pride and effort, which are both conceptual, are combined. The cause is that it arises from having previously become accustomed to conceptualization. Its aspect corresponds downwards to the three of death, existence, and birth of Samsara. Upwards, it corresponds to the three Kayas of the Buddha. In between, its aspect corresponds to the completion stage. Therefore, it uses purification, completion, and maturation as the path. The actual generation stage is said to be something adorned with bliss and emptiness, accompanied by effort. If those characteristics are not complete, then deity visualization and mantra recitation are not the actual generation stage, but are similar to it. If you want to differentiate, the coarse one is the yoga of one-pointedness of mind, in which the mind is seized, and the subtle one is the yoga of thought, in which the mind is seized. The differences between the expanded and contracted Mandala, as well as the four yogas, the three Samadhis, the six limbs, etc., should be understood in detail. The second is: "Body secluded appearance, mind and body, conditioned and unconditioned, and the world, gradually unite with the deity's self-nature, the Great Vajradhara transforms into the path, the Samadhi arising from faith, is dependent arising." That is, the Samadhi of complete bodily seclusion is: the four Skandhas, such as feeling, and the faculties of mind, etc., the body's form Skandha, and the five senses and the five objects. These body and mind are conditioned, included by the inner sentient beings, the four elements are both inner and outer, and the five objects are unconditioned, included later. The outer four elements are the unconditioned vessel, and the inner four elements are the sentient beings'.
Chinese
是身体啊。这样一来，五蕴、四大、五根、五境和五智，或者将意分为五种。包含器世间的轮回显现，这一百种差别，各自依次与以清净百族所摄持的本尊相结合，对此熟悉后，学习五部和三部的差别。最终虽然会变成大秘密一部，但在身体寂静的次第中，无论百族圆满与否，都要实际获得属于百族的本尊显现的等持。五部佛，即追随五智；三秘密部，即以三金刚加持；大秘密一部，即以大金刚持大乐加持等，现在虽然没有实际获得，但要以信解产生的等持为道，这样以信解很好地遮蔽了能使百族和一部之间的那些果位显现的缘起。这里所说的蕴界百族是：五蕴、四大、五根、五境，各自乘以五，共有九十五种。再加上五意或五智，将这两组五种中的任何一组纳入其中，就有一百种。另一组五种则作为普遍存在。清净百族是：五部佛、四母、五菩萨、五金刚母，各自乘以五部，得到九十五种。以五智的角度来说，加上一个普遍存在的五部佛，或者以意的角度来说，加上五种文殊，就有一百种。身体寂静的体性是：粗猛的风稍微融入粗猛的中脉，在乐空的状态中，不生起分别念，只是意本身自现的本尊身。或者，即使没有达到那种程度，只是在稍微修习空性体验的状态中，无勤地显现本尊身，也是与身体寂静相顺应的。在信解空性的状态中，如果以有勤的方式生起本尊身，虽然从体性的角度来说，没有超出仅仅是生起次第的范围，但由于信解身体寂静，从关联的角度来说，会变成身体寂静的特殊因。现在的业