English
It is the body. In this way, the five aggregates, four elements, five faculties, five objects, and five wisdoms, or dividing the mind into five. The appearance of samsara, including the container world, each of these hundred distinctions is gradually combined with the deity nature held by the pure hundred families. After becoming familiar with this, learn the distinctions of the five families and the three families. Although it will eventually become one great secret family, in this stage of body isolation, whether the hundred families are complete or not, one must actually obtain a samadhi of deity appearance belonging to the hundred families. The five victorious families, that is, following the five wisdoms; the three secret families, that is, blessing with the three vajras; the one great secret family, that is, blessing with the great Vajradhara great bliss, etc., although not actually obtained now, one should take the samadhi arising from faith as the path, and in this way, faith well obscures the dependent arising that makes the ranks between the hundred families and the one family manifest. Here, the hundred families of aggregates and realms are: the five aggregates, four elements, five faculties, five objects, each multiplied by five, totaling ninety-five. In addition, the five minds or five wisdoms, including any one of these two sets of five, there will be one hundred. The other set of five is made universal. The pure hundred families are: the five victorious families, four mothers, five bodhisattvas, five vajra mothers, each multiplied by the five families, resulting in ninety-five. From the perspective of the five wisdoms, adding a universally present five victorious families, or from the perspective of the mind, adding the five Manjushris, there will be one hundred. The nature of body isolation is: the coarse wind slightly dissolving into the coarse central channel, in the state of bliss and emptiness, without generating conceptual thoughts, just the deity body self-arising in the mind itself. Or, even if it does not reach that level, just in the state of slightly meditating on the experience of emptiness, the deity body arises effortlessly, it is in accordance with body isolation. In the state of believing in emptiness, if one generates the deity body with effort, although from the perspective of nature, it does not exceed the scope of merely the generation stage, but because of believing in body isolation, from the perspective of connection, it will become a special cause of body isolation. Current activities
Chinese
何为确定生起次第和还灭次第？即是心专注的次第。密咒，即是诸风化为金刚三身的智慧，通过对此的串习，生起俱生喜乐空性的智慧。这是指，由阿赖耶识，即是三相自性的智慧融入，显现融入后，增盛显现，增盛融入后，仅得显现，仅得融入后，得殊胜者，长久安住于譬喻光明。还灭次第是，从得殊胜者中起身，生起普通获得，从普通获得中生起显现，从显现中生起地等四大或五蕴，从而生起普通分别念。如是这般的入定和出定，应当恒常修习，即是心专注的次第。此处需要确定的是，四相和四喜意义相同，即显现喜，增盛胜喜，获得殊喜。在修习空心次第时，近得第四刹那，以及进入光明次第后，第四刹那即是光明本身，这两者是俱生喜。然而，在还灭次第时，意义相同，名称不同，对于获得来说，有胜喜和极喜两种，增盛有殊喜，显现有俱生喜。空心自身的体性是，以分别念为乘骑的诸风，通过修习的力量融入脉轮的中心，从而使明点稳固的乐空智慧。而修持它的方法是，自身和他身两种都可以起作用，在五次第中说：『贪欲自性和离贪欲，以及二者之间的三种，二根和合是，金刚莲花交合生。』虽然像这样在修习空心时，主要强调手印，但详细来说，显现的处所，增盛的处所，仅得的处所，仅凭上行的方式也可以修持，而近得第四处所的获得，则必定依赖于外在的明妃。这通常来说是确定的。三相还灭次第，虽然在前后上下一切时处都会发生，但金刚念诵次第以下，身体尚未圆满，以及根本身次第以上，因为不是新获得，所以没有提及，此处因为身体圆满是新获得，所以才提及。
English
What is the definite arising and reversing order? It is the order of focusing on the mind. Secret mantra, that is, the winds transformed into the wisdom of the three vajras, through familiarizing with this, the co-emergent wisdom of bliss and emptiness of blazing and dripping arises. This refers to the fact that from the Alaya consciousness, that is, the wisdom of the nature of the three appearances, entering, the increasing appearance arises. After that dissolves, the mere attainment appears. After that dissolves, the superior attainment, the exemplary clear light, is placed in equanimity for a long time. The reversing order is, rising from that superior attainment, the ordinary attainment arises. From that, appearance arises. From that, the four elements such as earth or the five aggregates arise, thus ordinary conceptual thoughts arise. Such entering and reversing should be constantly meditated upon, which is the order of focusing on the mind. What needs to be determined here is that the four appearances and the four joys have the same meaning, that is, appearance joy, increasing supreme joy, and attainment special joy. In the context of the empty mind order, the fourth instant of near attainment, and after entering the clear light order, the fourth instant is the clear light itself, these two are co-emergent joy. However, in the reversing order, although the meaning is the same, the names are different. For attainment, there are two types of joy, supreme joy and extreme joy, increasing has special joy, and appearance has co-emergent joy. The nature of the empty mind itself is that the winds that ride on conceptual thoughts, through the power of meditation, dissolve into the center of the chakras, thereby the bliss and emptiness wisdom of the bindu becoming stable. And the method to accomplish it is that both one's own body and another's body can function, in the five orders it says: 'Desire itself and non-desire, and the three in between, the union of the two organs is, born from the union of vajra and lotus.' Although like this, when practicing the empty mind, the mudra is mainly emphasized, but in detail, the place of appearance, the place of increase, the place of mere attainment, can also be practiced by the upward path alone, and the attainment of the fourth place of near attainment, then it definitely depends on the external consort. This is generally certain. The three appearances reversing order, although it occurs in all times and places before and after, above and below, but below the vajra recitation order, the body is not yet complete, and above the causal body order, because it is not a new attainment, it is not mentioned. Here, because the complete body is a new attainment, it is mentioned.
Chinese
然而，圣者说：“空性极度空，第三空性大，第四一切空，是因和果的区别。”顺生时，其他三个是因，第四个是果。如果与逆转结合，那么它本身是因，其他三个是果。还有，四种刹那的显现和四种显现的地的区分也很重要，已经在五次第的注释中详细解释过了，稍后会讲到。第五是：“梦身是为了彻底净化，从以幻象象征的任何时候起，所产生的世俗境相，就是如幻的次第。”也就是说，其中的自我加持次第的智慧是：由光明之风心识所组成，第一个缘起是三相的次第，融入业风不坏的安乐生起，那安乐又从三相逆转生起。相是不可缺少的主要部分，坛城的轮，以及伴随的清净与不清净的各种显现，作用是瑜伽士在自显中能够进行身体的活动，并且能够以融乐的乐空遍布，象征体验的差别和状态。这五个特点是自我加持的特征，在等持幻身上，所有特征都清晰圆满，而在后得幻身上，并非所有都必然完全具备。五次第中说：“它与风完全结合，三个识再次变成瑜伽士的身，那被称为幻身。”这是等持幻身的主要部分。因此，一切众生都如幻般在此宣说，处于如幻的禅定中，一切都见为与之相同。这是对等持幻身的支分智慧身所知境的阐述，也显示了后得幻身。幻身有十二个比喻，其中三个主要比喻是：“镜中的影像象征幻身，颜色如彩虹，遍布如水中的月亮。”这样说了。总的来说，瑜伽士所观想的任何事物，都应将其视为如幻。意思是显现是显现，但真实却不真实，如幻。
English
However, the Holy One said, "Emptiness is extremely empty, the third emptiness is great, and the fourth is all emptiness, which is the difference between cause and effect." In the order of arising, the other three are causes, and the fourth is the result. If combined with reversal, then it itself is the cause, and the other three are the results. Also, the distinction between the four momentary appearances and the four grounds of appearance is also important, which has been explained in detail in the commentary on the Five Stages, and will be discussed later. The fifth is: "The dream body is for the sake of thorough purification, from whatever time is symbolized by illusion, whatever conventional appearances arise, that is the stage of illusion-like." That is to say, the wisdom of the self-blessing stage therein is: composed of the wind-mind of clear light, the first condition is the order of the three appearances, the bliss of dissolving into the indestructible karma-wind arises, and that bliss again arises from the reversal of the three appearances. The aspect is the indispensable main part, the wheel of the mandala, and the various appearances of purity and impurity that accompany it, the function is that the yogi is able to perform bodily activities in self-appearance, and is able to symbolize the differences and states of experience with the bliss-emptiness of melting bliss pervading. These five characteristics are the characteristics of self-blessing, in the Samadhi illusory body, all characteristics are clearly complete, while in the post-attainment illusory body, it is not necessary that all are completely present. In the Five Stages it is said: "It is completely combined with wind, the three consciousnesses again become the body of the yogi, that is called the illusory body." This is the main part of the Samadhi illusory body. Therefore, all beings are said to be like illusions here, being in the illusion-like samadhi, everything is seen as the same as it. This is an explanation of the object of knowledge of the wisdom body, a branch of the Samadhi illusory body, and also shows the post-attainment illusory body. There are twelve metaphors for the illusory body, of which the three main metaphors are: "The image in the mirror symbolizes the illusory body, the colors are like a rainbow, the pervading is like the moon in water." Thus it was said. In general, whatever the yogi contemplates, he should regard it as like an illusion. It means that appearance is appearance, but truth is not truth, like an illusion.
Chinese
虽然需要一种始终伴随的觉悟，但在此处，这些例子并非仅仅应用于无实有，而是应用于每一种智慧身的特征。也就是说，就像镜子中的影像瞬间显现一样，本尊或坛城也瞬间圆满。就像清澈的镜子中显现影像，显现之时也未曾离开镜子一样，从乐空俱生中显现为本尊身，即使显现之后也未曾脱离乐空的体验。就像彩虹从水滴和光线中清晰地显现出颜色一样，虽然没有粗大的物质身，但从微细的风心之中，形状和颜色完整地显现而不混杂。虽然没有粗大的物质身，但微细的物质身是存在的。就像水中的月亮一样，一个月亮出现，遍布所有的河流，同样，一个智慧身能够化现为各种各样的显现。如此理解之后，以梦身为例，为了清净和净化中阴等所有明现之身，必须修持此道。即，对幻身所要净化的微细显现产生执着，这就是通过梦和中阴的方法来净化的意思。如是说：世俗谛即是幻，圆满报身亦是彼，彼即是寻香众生，金刚身亦是彼。如此。以前的口诀派，说幻身的修持基础是梦，也是对此进行思考。梦中报身和中阴报身的说法也依赖于此。在梦中，本尊身如无实有的幻象般显现，以此为缘，醒来时所有的显现都能被视为幻象，在那时，在等持中显现空性幻象时，后得时，对一切境相都如世俗幻象般了悟，这就是如幻，即幻身次第的口诀。这本小册子中，在“相和有相”等章节中，已经阐述了智慧身的特征，因此，在此处，清晰地展示了初学者的修行方式，即幻身的修持和实修。从玛尔巴·洛扎瓦（1012-1097）的教言中，在五次第和六法的教言中，梦和中阴的教言是幻身