English
The author and creator of the uncontaminated, free from the coarse and the permanent nature and characteristics, not gathering particles, and also without aggregates, elements, and sense bases that have the characteristics of senses and objects. Completely abandoning the distinction between knowable objects and knowing consciousness. All the phenomena of the ground, path, and fruition are without self in the ultimate sense, that is, with emptiness as their own nature, free from elaboration, all-pervading, equality, or unequaled wisdom. This is the very nature of one's own mind, which is unproduced from the beginning, the nature of emptiness, and nothing else. This is its meaning. Some Ngorpa scholars believe that this sentence shows the wisdom of the karma of the wisdom empowerment, which is irrelevant. In the Sutra tradition's mind generation ritual composed by Master Nagarjuna, after reciting each sentence of the aspiration and engagement mind generation, there are sentences for taking the ultimate mind generation. According to that tradition, although that ritual does not actually generate ultimate mind generation in the continuum of a beginner, because the previous aspiration and engagement vows have been grasped by the view of emptiness, from the perspective of the vows, it is also different from before. And the teachings of that difference include repeatedly cultivating the view of emptiness, etc. Because one has taken it, the vows as the basis become more superior, so it also becomes easier to be determined to cultivate the view. Here, the real ultimate Bodhicitta is the luminosity of meaning, and it must also be accomplished through the empowerment ritual. The first realization of the stages of luminosity is also a wisdom that is very much directed towards the ultimate truth, so it is in accordance with the ultimate mind generation. As explained in this text, during the previous luminosity empowerment, it has already arisen in the continuum, and this ritual is to bless it to stabilize it. And in the Compendium of Trainings, immediately after the secret empowerment, all the instructions and key points of luminosity are explained. In order to eliminate doubts about arising again in the future, this mind generation is also taken as a preliminary vow for the immediate manifestation of the stages of luminosity. After that, if the wisdom empowerment and the fourth empowerment are conferred, on each experience, the previous instructions are remembered and recognized, thereby realizing the stages of luminosity.
Chinese
思维于在续部中生起。又是出自《行集》。此后金刚学徒证悟显明菩提之次第二者，以及禅定之二种相，听闻胜义谛之名相后，舍弃显明之执着，面容极其喜悦并合掌，说此特别宣说之语。诶玛吙 佛 诶 佛！ 说法甚稀奇！ 真实义乃胜义谛， 顶礼菩提心！ 此后金刚阿阇黎视（学徒）如第二阿阇黎，（说）： 远离一切事物， 蕴、界与处， 能取与所取皆已断除， 法无我与平等性， 自心本初即未生， 乃空性之自性。 说了此偈颂后，于无二中专注，应施予智慧与俱生智之灌顶。如是说。此等次第与此论典不同，怎会是意义相违呢？亦不必定要统一，应知是选择之类别。其后供养酬谢是：此后随顺阿阇黎，应供养令其心喜悦之酬谢，即珍宝，以及家即房屋，以及象、马等坐骑，以及国土，以及卧具，以及衣物等等，以及男仆，以及女仆，以及爱妻，以及极其悦意之女儿，以及修行者，若以任何（事物）供养我之身体，更何况其余剩余之物呢？根本之二，确认胜义光明是： 从师获恩无垢具稳慧， 一切事物之主清净极细， 殊胜基性佛陀寂灭界， 无二离念恒常安乐性， 彼即瑜伽士所应修。 福德非福德解脱自， 此即成为薄伽梵金刚萨埵。 此说的是，从阿阇黎之面前，获得证悟以前未证悟之恩德。证悟什么呢？证悟没有能取所取之显现的垢染，具有稳固即永不改变之智慧，智慧即是一切事物之自性。
English
Thinking of arising in the tantra. Also, from the Compendium of Conduct. Then, the Vajra disciple realizes the two stages of manifest enlightenment, and the two aspects of meditation, and after hearing the names of the ultimate truth, abandons manifest attachment, makes his face very joyful and joins his palms, and speaks these words of special expression. Emaho Buddha E Buddha! It is wonderful to explain the Dharma! The true meaning is the supreme meaning, I prostrate to the Bodhicitta! Then, the Vajra master looks at (the disciple) as a second master, (saying): Separated from all things, aggregates, realms and places, the taker and the taken are completely abandoned, the Dharma is selfless and equal, one's own mind is unborn from the beginning, it is the nature of emptiness. After reciting this verse, focus on non-duality, and give the empowerment of wisdom and innate wisdom. It is said. These sequences are different from this treatise, how can they be contradictory in meaning? It is not necessary to unify them, it should be known that they are categories of choice. After that, the offering of thanks is: Then follow the master, and offer the reward that makes his heart happy, that is, jewels, and houses, that is, houses, and elephants, horses and other mounts, and countries, and bedding, and clothes, etc., and male servants, and female servants, and beloved wives, and very pleasing daughters, and practitioners, if I offer my body with anything, what need is there to mention the other remaining things? The second of the root, confirming the ultimate luminosity is: From the teacher, I have received the grace of being immaculate and possessing stable wisdom, the master of all things, clear, pure, extremely subtle, the supreme basic nature, the realm of Buddha's Nirvana, the nature of constant bliss without duality, that is what the yogi should meditate on. Merit, non-merit, liberation, self, this becomes the Bhagavan Vajrasattva. This says that from the presence of the Acharya, one obtains the grace of realizing what was not realized before. What is realized? Realizing that there is no impurity of the appearance of the taker and the taken, having stable, that is, wisdom that never changes, wisdom is the nature of all things.
Chinese
，成为自性，极其明亮的智慧，烦恼从一开始就清净，极其微细，远离一切戏论，难以证悟，烦恼的分别念和一切痛苦都达到最极寂静的自性，圆满的佛陀胜义谛和不住涅槃的界和界性，即如来藏，自己的体性和二者的法全部皆无且分离的大平等性，远离分别的执着，以及恒常俱生的安乐自性。这十一种意义的名相圆满的真如胜义光明，瑜伽士应当修习。修习此的利益是：从轮回中上升天界和堕入恶趣的因，即福德和非福德二者中解脱，自己在此生将获得薄伽梵金刚萨埵的果位。如是，在确定胜义谛光明的体性时，此义理总结的章节极为重要。此外，此五次第的论典中，没有明确出现睡眠光明等分类的原因是：“谁做其他一切时，都安住于一切皆空的基上。”以及“夜晚显现的部分”等等，所说的显现基融入次第的方式都包含在其中。在第三个次第中，“彼即变为食香的众生”等等，也应通过类比来证悟，但清晰而广大的，是从圣天菩萨的《行集论》中证悟。其中，《行集论》中这样说道：“只要蕴的食团存在，在此期间，三种识的体性，即自性的显现，将对能行者、我和他人显现。如何显现呢？首先是显现，其次是自性。它与风一起向十方旋转，这是通过什么呢？通过贪欲，以及远离贪欲和贪欲中间等等，以及其他猛烈、寂静、喜悦、悲伤、饥饿、口渴和感觉等等，一百六十种自性在白天和夜晚中作意，无明自然止息，再次升起风的
English
, becoming the nature, the extremely clear wisdom, the afflictions are pure from the beginning, extremely subtle, separated from all elaborations, difficult to realize, the afflictive conceptualizations and all sufferings reach the most supreme peace of nature, the perfect Buddha ultimate truth and the realm and essence of non-abiding nirvana, that is, the Tathagatagarbha, one's own essence and the two dharmas are all non-existent and separated great equality, separated from the attachment of conceptualization, and the nature of constant co-born bliss. These eleven kinds of meanings, the complete suchness ultimate truth clear light, should be meditated upon by yogis. The benefit of meditating on this is: liberation from both merit and non-merit, the cause of rising to the heavens and falling into the lower realms in samsara, and in this life one will attain the state of the Bhagavan Vajrasattva. Thus, in determining the nature of the ultimate truth clear light, this chapter of summarizing the meaning is extremely important. Furthermore, the reason why the classification of the clear light of sleep and so on does not clearly appear in this treatise of the Five Stages is: "When one does all other things, one abides on the basis of emptiness of all." And "the part that appears at night" and so on, the way in which the basis of appearance dissolves into the order is contained within them. In the third stage, "that itself becomes a gandharva being" and so on, it should also be realized by analogy, but the clear and extensive is realized from the Compendium of Practices of the Noble Deva. Moreover, the Compendium of Practices says this: "As long as the lump of aggregates exists, for that long, the nature of the three consciousnesses, that is, the appearance of nature, will appear to the agent, myself and others. How does it appear? First is appearance, second is nature. It rotates with the wind in the ten directions, what is it through? Through desire, and being separated from desire and in the middle of desire, and so on, and also fierce, peaceful, joyful, sorrowful, hungry, thirsty and feeling and so on, one hundred and sixty natures are contemplated day and night, ignorance naturally ceases, and again the wind of
Chinese
以业力从轮回转到轮回，因此沐浴身体后，只要眼睛等感官对境，就一直专注于此，因为从无始以来就习惯了。然后，从一生到一生习惯后，通过学习无我的法，通达完全混合的瑜伽，将它与自性的显现混合，通过这个次第，应当专注于胜义谛。它的次第是这样的：蕴等融入细微界，细微界融入心，心融入心所，心所融入无明，这样结合后就入睡。此时，心和心所完全融入无明的一刹那，就是忘记忆念。之后，没有忘记的智慧的自性就是光明。再次行走时，获得风的自性，因此产生其他的梦。只要识不摇动，就一直入睡并观看光明，这就是各自自己觉知到与身、语、意分离，胜义谛内部的现证菩提。通过这个次第，安住在身体坛城中的如来众秘密地融入真如，如果这样做，就能获得善妙的成就。如是说，虽然是在极简朴的行为中混合睡眠和光明的场合所说，但混合睡眠和光明的方式，不是那种行为的特殊法，而是对一切都相同。而且，只要异熟果的蕴存在，无论经验多么美好，都会体验到自他苦乐、高低、贫富的显现。这是因为心有具有烦恼种子的三种显现，依靠风的推动，自性诸法的种子之流显现出来，粗大的烦恼就会起作用。还有，在入睡的时候，分别念摇动的风稍微平息，三种显现依次显现，无明，也就是获得，也会暂时止息于睡眠的光明中。又
English
Through karma, one transmigrates from one cycle of existence to another. Therefore, having bathed the body, as long as the senses such as the eyes are focused on their objects, one will continue to focus on them, because one is accustomed to it from beginningless time. Then, having become accustomed from one life to the next, by training in the doctrine of selflessness, one comprehends the yoga of complete mixing, and one should mix it with the appearance of one's own nature. By this sequence, one should focus on the ultimate truth. The sequence of that is as follows: the aggregates, etc., are absorbed into the subtle realm; the subtle realm is absorbed into the mind; the mind is absorbed into the mental factors; and the mental factors are absorbed into ignorance. Having combined them in this way, one falls asleep. At this time, the moment when the mind and mental factors are completely absorbed into ignorance is the forgetting of mindfulness. Afterwards, the nature of the wisdom that does not forget is luminosity. Again, when walking, one obtains the nature of wind, and that is why other dreams arise. As long as consciousness does not waver, one sleeps and gazes at the luminosity. That is called the individual's own awareness of being separated from body, speech, and mind, the inner realization of enlightenment of the ultimate truth. By this sequence, the assemblies of the Tathagatas abiding in the mandala of the body are secretly absorbed into Suchness, and if one does so, one will attain the siddhi of good fortune. Thus it is said. Although it was said in the context of mixing sleep and luminosity in extremely simple conduct, the way of mixing sleep and luminosity is not a special dharma of that conduct, but is the same for all. Moreover, as long as the aggregates of karmic maturation exist, no matter how good the experience is, one will experience the appearances of happiness and suffering, high and low, prosperity and decline, of oneself and others. This is because the mind has three appearances that possess the seeds of affliction. Relying on the movement of the winds, the stream of seeds of the natures arises into manifestation, and the coarse afflictions perform their actions. Also, at the time of falling asleep, the wind of conceptual thought subsides slightly, and the three appearances arise in sequence, and ignorance, that is, attainment, also ceases for a moment in the luminosity of sleep. Again,