English
Three appearances. The three appearances that accompany all six consciousnesses, as the basis, there are five limits of establishment. The three appearances of the path time, from the time of the maturing empowerment, to the generation stage, as well as the body isolation, mind isolation, illusory body, and the stages of luminosity, these seven stages are the three appearances condensed by moments, or the four appearances are practiced. Each ground has one. The four appearances condensed by the grounds are, obtained by the three appearances of mind isolation, and the end of the luminosity stage obtains the ground of luminosity. The three appearances that are separated from self-nature are, the union of learners exists. In this way, there are fifteen limits of establishment for the four appearances. This is a brief statement. The three appearances and the three emptinesses, the three minds and the three wisdoms, and the three consciousnesses, these are all the same meaning. The four emptinesses and the four appearances are also the same meaning. The four minds and the four wisdoms, and the four consciousnesses, are not distinguished by such terms. The four appearances and the four joys are the same meaning, but for the three appearances, the term three joys is not used. Fifth, explaining the conduct of the yogi is: "Time and future excellent means, Inseparable wisdom position obtained, Conduct wisdom manifest act, Learners and non-learners practice there." "Self-nature knowing becomes the path, The phenomena represented by illusory consciousnesses, What is special about body and conduct, For the sake of obtaining accomplishment, I bless." "Inner and outer manifest enlightenment dharma, The meditative place where yoga is obtained, Arising and merging without examination, The conduct and wisdom are obtained by that." "Deities and experiences body and speech, Meditation, equality, subsequent practice, and, Learners and non-learners are non-dual, Extremely non-abiding, uniting in union." Thus it is said. In general, for practicing the conduct of awareness yogi, if a person who has perfected the generation stage wants to immediately obtain the supreme accomplishment, then at that time, one should not do the conduct of awareness yogi, but practice the completion stage. If the completion stage is stable, then one can enter into conduct. If one does not want the supreme accomplishment for the time being, but wants to accomplish common accomplishments, then one must practice the conduct of awareness yogi of the generation stage itself, and this also has three: with characteristics, without characteristics, and extremely without characteristics. When one is in the stage of body isolation, and when one is in the stage of speech isolation, in general, one should not engage in conduct.
Chinese
是故，若圆满次第之行持尚未成熟。然而，若于生起次第获得稳固，并修持之，则因心智之差异，生起对共同成就之希求。依于生起次第而行持，此乃可能之事，且亦能成就成就。其后，为智慧禁行之行持之因，从最初之业者直至其间，应修习欲入之行持与依止修习之行持。此论中，就圆满次第之行持而言，宣说了心性寂静、幻身、光明、双运之行持，共四种。其中，时间方面，如每日、每月或每年等，有繁简之差别，此等乃繁行之行持所需。其余二者则无定时。无有饥渴、寒热等损害，仅以意念即能对他者产生利益或损害等，获得此等能力或暖相之瑜伽士，于方法之差别上，繁行则无论集轮之广略，皆行持歌舞手印等仪轨之盛大游戏；简行则无论坛城之广略，皆简略行持繁琐之游戏；极简行则舍弃游戏，唯以禅定而修持。行持之方式为：安住于胜乐空智，以贪著为主之妙欲滋养之，于其上，将苦乐高低中三者之因，皆无别混合为一味，如是，则一切苦乐之因，皆能成为乐空智炽燃之境。如是行持，能现前三种智慧之地，即于未得显现地之前，不可行持圆满次第之行持。自此之后，若觉欢喜且希求，则为获得增上地之故，及其后为现前获得地之故，亦可行持行持，然非必须。仅成就获得地之后，为获得心性寂静究竟之光明与幻身之次第，此时则必须行持。于繁与简之中，成就手印耶？或如是何者适宜者为主之事业手印上。
English
Therefore, if the practice of the Completion Stage is not yet mature. However, if one gains stability in the Generation Stage and practices it, then due to differences in mind, a desire for common attainments arises. Practicing based on the Generation Stage is a possible thing, and it can also accomplish attainments. Thereafter, as the cause for the practice of wisdom asceticism, from the very first practitioner up to that point, one should train in the practice of entering desire and the practice of relying on training. In this treatise, in terms of the practice of the Completion Stage, the practices of mind isolation, illusory body, clear light, and union are explained, a total of four. Among them, in terms of time, such as daily, monthly, or yearly, there are differences of elaboration and simplicity, which are necessary for the practice of elaboration. The other two have no fixed time. The yogi who is free from the harm of hunger, thirst, heat, cold, etc., and who has the ability or warmth to cause benefit or harm to others with just a thought, in terms of the difference in methods, the elaborate practice involves the extensive performance of rituals such as songs, dances, and gestures, regardless of whether the assembly mandala is extensive or concise; the concise practice involves the abbreviated performance of elaborate games, regardless of whether the mandala is extensive or concise; the extremely concise practice involves abandoning games and practicing solely through meditation. The manner of practice is as follows: abiding firmly in the supreme bliss-emptiness wisdom, nourishing it with desirable qualities that are primarily based on attachment, and on top of that, mixing all causes of happiness and suffering, high, low, and medium, into one undifferentiated taste. In this way, all causes of happiness and suffering can become the place where the bliss-emptiness wisdom blazes. It is said that such practice manifests the three wisdom grounds, that is, the practice of the Completion Stage should not be done until the ground of appearance is attained. From then on, if one feels joy and desires, then for the sake of attaining the increasing ground, and thereafter for the sake of manifesting the attainment ground, practice can also be practiced, but it is not necessary. Only after the attainment ground is accomplished, in order to attain the ultimate clear light of mind isolation and the stages of the illusory body, practice is necessary at that time. In elaboration and simplicity, is the accomplishment only through mudra, or on the action mudra that is primarily based on whatever is appropriate?
Chinese
修习恒常必定需要，于极无所缘中，不学事业手印，唯独本初手印，以及以事业手印坛城的替代——睡眠的光明来成办，彼时如是行持。获得幻身次第后，自性八十种分别念知如幻之道的显现，也是能将三识譬喻为幻化的法。将本尊身安住于显空和融乐，特别是成为善恶之因的种类，对于善非善无记的一切分别念皆觉无意义，以及行持差别三者，无论哪一个，为了获得微细轻快等八功德的成就而修持，是自加持次第的行持。那么，幻身次第究竟圆满的程度，会获得八功德吗？想到这里，虽然不一定仅限于此，但说是证得双运之前六个月就能获得，因此这出现在光明次第的开端，所以是指幻身行持的殊胜果。已经获得光明次第的行持是，依靠融乐，能极清晰地示现自性俱生。由于与分别念风相结合的部分显现完全止息，从而获得乐空瑜伽，与三种行持中的任何一种仪轨相结合，安住于二取或不取的禅定中的任何一种，以四相次第而融入光明，并且再次从光明中三现逆转，以及生起幻身，不是以分别念的智慧来衡量，而是唯独以手印的智慧来产生，如是行持的智慧，是安住于光明次第的补特伽罗所获得的。此光明次第的究竟，是结合外内二种现证菩提，从而获得实义光明见道，是特殊的行持，不仅如此，光明次第的一切行持，都是外内两种现证菩提的方式，即如影像般显现。由此之后，对于双运的行持，安立有戏论、无戏论、极无戏论等等的名称，只是暂时的处境。
English
Practice is always and definitely necessary. In the utterly unelaborate, without learning the karma mudra, only the primordial mudra, and accomplishing the substitute for the mandala of the karma mudra with the luminosity of sleep, one practices in that way at that time. Having obtained the stage of the illusory body, the manifestation of the path of knowing the eighty innate conceptualizations as illusion-like, is also a dharma that can illustrate the three consciousnesses as illusion-like. One places the deity's form equally in appearance and emptiness and bliss, and especially the types that become the cause of good and evil. All conceptualizations of virtue, non-virtue, and neutral, all seem tasteless, and whichever of the three divisions of practice, in order to obtain the siddhi of the eight qualities such as subtlety and lightness, the practice is the conduct of the stage of self-blessing. So, to what extent does the stage of the illusory body reach its culmination? Will one obtain the eight qualities? Thinking this, although it is not limited to just that, it is said that one can obtain it six months before the accomplishment of union, so this appears at the beginning of the stage of luminosity, so it refers to the extraordinary result of the practice of the illusory body. The practice of having already obtained the stage of luminosity is that, relying on bliss, one can very clearly demonstrate the innate co-emergent nature. Because some parts of the conceptual mind and wind manifest and completely cease, one obtains the yoga of bliss and emptiness, combined with any of the three practices, abiding in either of the two meditations of taking or not taking, entering luminosity through the stages of the four appearances, and again from that, the three appearances reverse and arise as the illusory body, not measured by the wisdom of conceptual thought, but only produced by the wisdom of the mudra, such wisdom of practice is obtained by the individual who abides in the stage of luminosity. The ultimate of this stage of luminosity is the combination of the two outer and inner manifest enlightenments, thereby obtaining the seeing path of the meaning of luminosity, which is a special practice, and not only that, all the practices of the stage of luminosity are in the manner of the two outer and inner manifest enlightenments, that is, appearing like a reflection. After that, for the practice of union, merely establishing names such as with elaboration, without elaboration, utterly without elaboration, is just a temporary situation.
Chinese
在那个时候，面对所化机，显现其他景象是怎样的呢？在那样的幻化中开示，只是分别安立具有戏论等等的名称，与之前的场合不同。实际上，从圆满一切相好的智慧身中，不断地生起身之显现，从声空等同虚空的语中，发出音声之海，从乐空俱生的心中，了知所有缘起。三金刚瑜伽不离无分别之状态，以不可思议的幻化利益有情，这就是双运的智慧。如《次第五论》中所说：“修习双运故，行亦与彼无二。”因此，除了双运的智慧之外，没有其他的明智苦行之行。然而，在等持中，俱生智慧乐空的体验，在后得利益有情之际，加持一切动静器情，使它们融入俱生唯一的体性中，成为一体，从这个角度来说，称为明智苦行。虽然这仅仅是智慧的显现，但在显现后起作用的坛城中显现，并且以细微的融化加持二取之迷乱，具有融入胜义谛界的功用，这是必要的。因此，在等持中，对于有无、是非、常断、来去、生灭、增减等二取和戏论，都不执著。在后得中，虽然只有少许能取所取二取，但依靠等持的力量，不执著于分别执著，这就是双运之行。此外，本尊身坛城的轮和乐空体验二者无别，体性相同，身语意三者无有差别，身和语也是心和智慧一体的显现，收摄和后破的两种禅定在光明中生起和融入没有差别，等持和后得之行没有差别，有学和无学，即事业之手。