Chinese
而且在证悟（俱生）智慧的这个时候，当修习究竟光明次第时，在三重显现的最后阶段，第四个意义光明长时间地禅修，在那之后，从显现三种逆行次第的因缘中，能使一切功德庄严的俱生身显现。用比喻来说明，就像非常清澈的河流湖泊的中央，鱼儿跃出水面，从水中瞬间快速跃起一样。同样，从真实现象的法性与自己的觉性融为一体的万法皆空光明中，显现出名为幻化网的圆满菩提，据说俱生之坛城不可思议的境界将会出现。所谓的五部佛等，藏地的旧派阿革派大多解释说，这是将金刚萨埵报身俱生转化为五部化身俱生。后来的阿革派虽然没有明确说明，但似乎也是这个意思。然而，这里的意义是，法性意义的五大清净光芒是胜义智慧的身风，虽然它超越了三界的自性，但仍然与属于轮回部分的世俗五大清净也混合存在，从这些显现的五种光芒中，五部佛和与之相关的，属于其部类的各种坛城本尊被视为大手印并进行禅修，其意义就像天空中的彩虹一样，是舍弃粗身之意。意思是说，俱生本身没有由微尘组成的身体，在获得后，也仅仅在世俗世界中显现为幻象，而世俗的显现所遍及的范围，智慧的显现也同样遍及，因此，清净和不清净的显现以双重结合的方式出现。从地界的清净风，白色居多的第五道光芒中，显现出佛陀毗卢遮那本身，以及属于其部类的佛眼佛母、地藏菩萨、金刚手菩萨、阎魔敌等无量坛城，并且从那无量无边的内涵中，也同样产生其他。
English
And also at this time of realizing (co-emergent) wisdom, when practicing the ultimate clear light sequence, at the end of the three-fold appearances, when the fourth meaning clear light is meditated on for a long time, after that, from the cause of the appearance of the three reversed sequences, it enables the co-emergent body adorned with all qualities to manifest. To illustrate this with an example, just as fish leap out of the water from the center of a very clear river lake, rising quickly from the water in an instant. Similarly, from the clear light of emptiness where the true nature of reality and one's own awareness are integrated, the complete enlightenment called the Magical Net will appear, and it is said that the inconceivable realm of the co-emergent mandala will arise. The so-called Five Buddha Families, etc., most of the old Tibetan Agya schools explain that this is the transformation of Vajrasattva's Sambhogakaya co-emergent into the Five Nirmanakaya co-emergent. Although the later Agya schools do not explicitly state it, it seems that this is also the meaning. However, the meaning here is that the pure light of the five elements of Dharmata is the body-wind of ultimate wisdom, although it transcends the nature of the three realms, it is still mixed with the pure elements of the five mundane elements that belong to the part of samsara, and from these five kinds of light that appear, the Five Buddha Families and those related to them, the various mandala deities belonging to their families are regarded as Mahamudra and meditated upon, the meaning is like the rainbow in the sky, which means abandoning the gross body. It means that the co-emergent itself does not have a body made of dust, and after obtaining it, it only appears as an illusion in the mundane world, and the extent to which the mundane appearance pervades, the appearance of wisdom also pervades, therefore, pure and impure appearances appear in a double combination. From the pure wind of the earth element, the fifth ray of light, which is mostly white, appears the Buddha Vairochana himself, and the immeasurable mandalas belonging to his family, such as Buddhalochana, Ksitigarbha, Vajrapani, Yamantaka, etc., and from that immeasurable inner essence, others also arise.
Chinese
也應當將智慧運用於其他方面。這些是講述雙運次第的意義，但在此處講述，是為了了解光明雙運二者的關聯。第七，展示光明次第的行持是：結手印，或者，如果念誦秘密真言，或者，做任何其他一切，都要安住於一切皆空的基礎上。吞噬一切，觀看一切。向一切頂禮，到處行走。做一切或者所有有相之物，一切都將由空性成就。這是說，首先獲得光明的次第，直到最終圓滿之間，應當行持三種行持中的任何一種。即使在不行持的狀態下，也必須修持事業手印或智慧手印中的任何一種，但總的來說，此處僅僅是行持和增長，即幻身最終顯現的行持，以及除了近取因之外的光明行持，如果與瑜伽母續部中所說的那些相結合，就是普賢王如來的行持。以及內外兼具的，行持處所等十二地的行持方式，也應當與這些時候相結合。但由於已在其他地方講述過，並且不是此處的重點，因此在此不再贅述。在有繁與無繁的行持之時，結各種各樣的手印，或者，如果念誦宣說誓言的秘密真言，或者，做任何其他壇城、火供、朵瑪、改變裝束，以及歌舞等等，也要將自己和面前所顯現的那些事物，作為幻身的本尊而自然顯現，那一切都必須安住於空性光明的基礎上。也就是說，在不離開安住於基礎的意義上進行行持。也就是說，第四剎那，以一切皆空的安樂充滿，增長所顯現的本尊身，在不消失本尊身顯現的同時，轉變為安樂的自性。在行持之時，將本尊身的顯現融入光明的時機總的來說非常多，但為了進入行持的嬉戲，所以沒有融入。同樣，在進入苦樂等味的行持時，捨棄食物和飲料好壞的念頭，吞噬一切清淨與不淨之物，並以五境所攝
English
Also, wisdom should be applied to other aspects. These are explanations of the meaning of the stages of union, but they are explained here in order to understand the connection between luminosity and union. Seventh, demonstrating the practice of the stages of luminosity is: making mudras, or, if reciting secret mantras, or, doing anything else, one should abide in the basis of emptiness of all things. Devouring all things, looking at all things. Prostrating to all things, going everywhere. Doing all things or all that is characterized, all will be accomplished by emptiness. This means that having first attained the stage of luminosity, one should practice any one of the three practices until the final completion. Even in a state of not practicing, one must accomplish either a karma mudra or a wisdom mudra, but in general, this is only practice and increase, that is, the practice of the final manifestation of the illusory body, and the practice of luminosity except for the proximate cause, which, if combined with those spoken of in the yogini tantras, is the practice of Samantabhadra. And the ways of traversing the twelve grounds, including the inner and outer places, should also be combined with these times. But since it has already been explained elsewhere, and is not the point here, it will not be elaborated on here. At the time of practice with or without elaboration, making various mudras, or, if reciting secret mantras that proclaim vows, or, doing anything else such as mandalas, fire offerings, tormas, changing clothes, and songs and dances, one must also make oneself and the things that appear in front of one, naturally appear as the deity of the illusory body, and all that must abide in the basis of emptiness and luminosity. That is, one should practice without leaving the meaning of abiding in the basis. That is, in the fourth moment, the deity body that arises filled with the bliss of emptiness of all things is increased, and while the appearance of the deity body does not disappear, it is transformed into the nature of bliss. At the time of practice, the occasions for dissolving the appearance of the deity body into luminosity are generally very many, but in order to enter into the play of practice, it is not dissolved. Similarly, when entering into the practice of equal taste of pleasure and pain, abandoning the thoughts of good and bad food and drink, devouring all pure and impure things, and gathering with the five objects
Chinese
又观看各种各样的享乐，又对一切事物顶礼膜拜，或者对一切事物都不屈服，去往并安住于坟墓等一切好坏之处，或者欢笑，或者哭泣，或者歌舞等一切行为，因为远离取舍的分别而做一切，或者也做具有法衣、裸体、灰烬等一切标志和相状的形象，像这样，各种各样的无定行为，也如前一样，都是与一切空性光明相混合而成就的。有些藏人和汉人说，吃一切东西等的屠夫、妓女、奴隶和乞丐等，如果修习一切空性，就能成就悉地。虽然这样宣讲光明之益处，但似乎根本没有进入该论典的词义。第三，随后生起心并供养：菩提心即是胜义谛，具缘善妙弟子得口诀，合掌执持鲜花之同时，从上师处再次受持之。远离一切事物且，蕴界处及，所取与能取，完全舍弃故，法无我与无等性，自心本来未生起，空性之自性本体。此后随顺之供品，应向上师作供养，珍宝房屋与象马，土地卧具等以及，奴仆婢女娇妻美，极其悦意之女及，以何物所拥有亦供养，何况其余更何须说。如是，光明一切空性之自性本体和，如何修持之方便和实修等，从上师处详细听闻后，必须以语言受持胜义菩提心，菩提心是对何者施加胜义之名称呢？光明大乐之智慧，以誓言和加持融入之方式，不仅从上师处在先前灌顶之时获得，而且以誓言的方式再次受持，具缘善妙弟子获得光明之口诀者，合掌执持鲜花作祈请后，上师说：远离一切事物等三遍，弟子思维其义而修习之，是为意之誓言。其中一切事物是指什
English
And also looking at various kinds of enjoyments, and also prostrating to all things, or not submitting to all things, going to and dwelling in all good and bad places such as cemeteries, or laughing, or crying, or singing and dancing, etc., all actions, because they are free from the distinction of acceptance and rejection, they do everything, or they also act in the form of all signs and characteristics such as Dharma robes, nudity, ashes, etc. Like this, those various kinds of indefinite behaviors, also as before, are all accomplished by mixing with emptiness and luminosity. Some Tibetans and Chinese say that butchers, prostitutes, slaves, and beggars, etc., who eat everything, if they meditate on all emptiness, they will attain siddhi. Although they explain the benefits of luminosity in this way, it seems that they have not entered into the meaning of the words of that treatise at all. Third, subsequently generating the mind and offering: The Bodhicitta is called the ultimate truth, fortunate and good disciples obtain the oral instructions, while joining the palms and holding the flowers, one should receive it again from the Lama. Separated from all things, aggregates, realms, and sense bases, abandoning the grasped and the grasper, the selflessness of phenomena and the unequalled, one's own mind is originally unborn, the very nature of emptiness. Then the offerings that are in accordance with it, should be offered to the Lama, precious houses, elephants and horses, lands and bedding, and servants, maids, beautiful young wives, and whatever one owns, including very pleasing daughters, should be offered, what need is there to mention the rest? Thus, having heard in detail from the Lama about the nature of luminosity, the essence of all emptiness, and the means of how to accomplish it, including the practice, one must receive the ultimate Bodhicitta in words, what is the Bodhicitta to which the name of ultimate is applied? That wisdom of luminosity and great bliss, in the manner of incorporating vows and blessings, not only obtained from the Lama at the time of the previous empowerment, but also received again in the manner of vows, the fortunate and good disciple who has obtained the oral instructions of luminosity, after joining the palms and holding the flowers to make the request, the teacher says: "Separated from all things," etc., three times, and the disciple thinks about its meaning and meditates on it, this is the vow of the mind. Among them, all things refers to what?
Chinese
无漏的作者和造者，远离粗大和常有的自性与相状，不聚集微尘，也没有具有根、境等特征的蕴、界、处。完全舍弃了所知之境与能知之识的区分。基、道、果的一切法，胜义中无我，即以自性空性，离戏、遍在、平等性或无等之智，这即是自心本初以来不生之空性自性，唯有此，而非其他。这是它的意义。有些俄巴派认为这句话显示了慧灌的业智，这是不相关的。龙树论师所造的经部派发心仪轨中，在念诵完每一句愿行发心的词句之后，都有念诵胜义发心的词句。按照那个仪轨，对于初学者来说，虽然那个仪轨并不能让胜义发心真正生起于相续中，但是因为之前的愿行律仪已经被空性见所摄持，所以从律仪的角度来说，也比之前有所不同。而那种不同的教导中，也包括要反复修习空性见等等。因为领受了它，作为所依的律仪变得更加殊胜，所以也更容易下定决心修习见解。在这里，真正的胜义菩提心是意义上的光明，而且也必须通过灌顶仪轨来成就。光明次第的第一个证悟，也是非常趋向于胜义谛的智慧，所以与胜义发心相顺应。正如本论中所说，在之前的光明灌顶时，就已经生起于相续中，这个仪轨是为了稳固它而加持。而在《集学论》中，秘密灌顶之后，立即宣说了光明的诀窍和所有要点，为了事先断除对于再次生起的疑惑，所以将这个发心也作为当下显现光明次第的先导誓言而领受。在那之后，如果授予慧灌和第四灌，在每一个体验之上，都回忆起之前的诀窍，从而认识到光明的次第。