Chinese
虽然没有差别，但我进入密咒，说因为密咒深奥而相违背，以及为了引导其他信奉显宗的人，就伪装成只是为了附和经文，还有些人引用一些意义的名相作为依据，笼统地说如果这个和这个之类的意义成就了，那么特别的这个也会成就，像这样拐弯抹角地说，这些都没有意义。这个意义详细的部分想在别处阐述。因此，相续中生起幻身次第的补特伽罗，直到临终之前不可能不获得圆满次第光明，就像这样。在其他人出现死亡的次第消融时，瑜伽士就做出舍弃属于自性和其显现的一切应舍弃之事的行为而死去，即在生起死心的意乐中，证得涅槃，也就是出现真实的光明，而且将要出生的业和习气，也转为安住于世俗谛幻身的因。所谓“舍弃普通的蕴”，是指粗大的身体没有转变为住处而放置的名称。前面所说的“如是”，是指获得幻身并且将光明的次第置于修持之下。所谓“逐渐起身”，是指坚定心意，因为有些人认为在进入真实光明之际，光明与苏醒同时起身为双运的本尊身，这是指反复猛烈地抛射，这似乎是在说证悟法性的瑜伽士必须依赖有分别的忆念苏醒，这是非常不合理的。不仅如此，即使仅仅生起少许的心性寂止的证悟，也不完全依赖那样的抛射。还有，将光明中起身之际，从心间将明觉向外转移作为窍诀，这也是可笑之处。因此，所谓“起身”，是指想要获得清净幻身自我加持的名称。因此坚定心意是指，瑜伽士即使非常迟钝，但在粗大消融的开始时，不可能不获得光明的次第，因此从那时起直到显现趋向死心之间，也进入幻身禅定二者的光明，并且从中起身。
English
Although there is no difference, I enter the secret mantra, and say that it is contradictory because the secret mantra is profound, and in order to guide others who believe in the sutras, I pretend that it is only to conform to the scriptures, and some people cite some meanings of the name as the basis, and generally say that if this and this kind of meaning are achieved, then this special one will also be achieved, saying it in a roundabout way like this, none of these have meaning. I would like to elaborate on the detailed part of this meaning elsewhere. Therefore, the person who has generated the illusory body in the continuum, it is impossible not to obtain the complete stage of luminosity until the time of death, just like this. When the dissolution process of death occurs to others, the yogi dies by abandoning all that should be abandoned that belongs to his own nature and its appearance, that is, in the desire to generate the mind of death, he attains nirvana, that is, the true luminosity appears, and the karma and habits that will be born are also transformed into the cause of the illusory body that abides in the conventional truth. The so-called "abandoning the ordinary aggregates" refers to the name of the coarse body that has not been transformed into a dwelling place. The "suchness" mentioned above refers to obtaining the illusory body and placing the stage of luminosity under practice. The so-called "gradually rise" refers to strengthening the mind, because some people think that at the moment of entering the true luminosity, the luminosity and awakening simultaneously rise as the deity body of union, which refers to repeatedly and violently projecting, which seems to be saying that the yogi who realizes the nature of reality must rely on the awakening of differentiated memory, which is very unreasonable. Not only that, even if only a little realization of the quiescence of mind is generated, it does not completely depend on such projection. Also, taking the transfer of awareness from the heart outwards at the moment of rising from the luminosity as a key instruction is also a laughing matter. Therefore, the so-called "rise" refers to the name of wanting to obtain the pure illusory body self-blessing. Therefore, strengthening the mind refers to the fact that even if the yogi is very dull, at the beginning of the dissolution of the coarse, it is impossible not to obtain the stage of luminosity, so from that time until the manifestation tends towards the mind of death, he also enters the luminosity of both the illusory body and meditation, and rises from it.
Chinese
已经修习过几次，生起纯熟稳固的菩提心，这就是所谓的获得心。所谓“意念”也是，将幻身融入光明，这是修习的含义，而不是意念牵引。意念升起和融入，这是意念双运的形象，修习双运的形象，就会转变为双运，这是通过“任何想法”等教证来证实的。所谓“完全转变为特殊”，是指死亡是光明法身的一部分，中阴是报身双运，转生之因是化身之生等，转变为化身双运，从临终开始就转变为那个，获得双运时，就已经是果位，已经转变完成。这个叫做“生是世俗谛”，《明灯论》中也说，双运真实和双运相似的粗分进入，这些都清楚地表明了生与化身相融合。因此，对于圣者轮的这一方面，不要怀疑“生是化身”是否没有依据，应该对一些智者这样说。章节的结尾是“最为秘密的安乐现证菩提次第”，这是导师龙树所著的第四次第。这是说明论典的名称，因为依靠乐空，能够真实证悟自性安乐。因为是最胜或极胜，不被他人证悟，且是他人所没有的殊胜法，所以是秘密而深奥的安乐。因为是现证菩提的真实方法，所以叫做次第。这样，一切法的所诠之义的精髓是双运，特别是《密集金刚》这部续，尤其是这部论典的主要所诠是究竟双运，因为必须依靠因来表示果，所以对于双运的建立，如果不理解自加持幻身次第和现证菩提光明次第，就无从下手，如果理解了这两个，那么也很容易理解它。因此，对这两个产生理解非常重要。第五，双运次第或不住
English
Having practiced several times, the bodhicitta that arises is pure and stable, which is what is meant by "having obtained the mind." What is meant by "to contemplate" is also that the illusory body is integrated into the clear light, which is the meaning of practice, not contemplating attraction. To contemplate rising and merging is to contemplate the image of union, and practicing the image of union will transform into union, which is confirmed by the teachings such as "any thought." What is meant by "completely transformed into special" is that death is a part of the clear light dharmakaya, bardo is the sambhogakaya union, and the cause of rebirth is the nirmanakaya birth, etc., transformed into the nirmanakaya union, starting from the time of death, it is transformed into that, and when union is obtained, it is already the fruition, and the transformation is complete. This is called "birth is the conventional truth," and the "Lamp Illuminating the Teachings" also says that the actual union and the coarse division similar to the union enter. These clearly show the integration of birth and nirmanakaya. Therefore, for this aspect of the Wheel of the Noble Ones, do not doubt whether there is no basis for "birth is nirmanakaya," and this should be said to some wise people. The end of the chapter is "the most secret bliss manifest enlightenment sequence," which is the fourth sequence written by the teacher Nagarjuna. This is to explain the name of the treatise, because by relying on bliss and emptiness, one can truly realize the bliss of self-nature. Because it is the most excellent or extremely excellent, not realized by others, and is a wonderful dharma that others do not have, it is a secret and profound bliss. Because it is the real method of manifest enlightenment, it is called the sequence. In this way, the essence of the meaning of all dharmas is union, especially this tantra of Guhyasamaja, and especially the main meaning of this treatise is the ultimate union, because the cause must be relied upon to represent the result, so for the establishment of union, if one does not understand the sequence of self-blessing illusory body and the sequence of manifest enlightenment clear light, there is no way to start, and if one understands these two, then it is also easy to understand it. Therefore, it is very important to have an understanding of these two. Fifth, the sequence of union or non-abiding.
Chinese
现在要讲述名为“入灭次第”的内容。首先进入正文：皈敬怙主，是因与果的自性；一切二取皆已断除；我今书写双运的最后次第。这是与正文主题相符的皈敬。皈敬一切众生的怙主，是救怙主，是因之自性，加持，以及果，即胜义光明，二者无别，成为一体之自性的双运。之前将第三和第四次第说成因果，虽然因果是真实的，但在此次第中，仅仅是与那两个因果具有相似的特征。之所以称为因果，并非真实，而是因为道的双运之自性，加持和光明，也是一体的缘故。更确切地说，胜义双运是超越缘起的法界，离戏的自性。正如原始佛所说：从空性中生起影像为因，从不变中生起安乐为果，因滋养果，果滋养因。双运的另一个特点是，大小、好坏、内外、境与有境等，简而言之，是断除了由能取所取二相所概括的一切二取。因此，我向其顶礼。这是以金刚上师具有双运功德的方式进行顶礼，其中最殊胜的是无学双运。为什么这么说呢？因为有学双运只是稍微断除了一些二取，而完全断除一切二取的只有无学双运。如是赞颂之后，便立誓写作：名为双运次第，在五个次第中，将书写最后一个次第的分类。次第，在此处通常指道的次第，并且要知道，它也指在各个阶段所划分的特定阶段。进入正文，首先简要解释要义的纲要。古代上师们认为，此处的双运有三种：显现双运，即本尊身和空性
English
Now, I shall explain what is called the "Order of Passing into Nirvana." First, entering the main text: I prostrate to the Protector, who is the nature of cause and effect; who has completely abandoned all duality; I shall write the final stage of union. This is a prostration that is in accordance with the subject matter of the text. I prostrate to the Protector of all beings, who becomes the refuge and protector, the nature of the cause, blessing, and the fruit, the ultimate clear light, the two being inseparable, the union of the nature of becoming one. Previously, the third and fourth stages were described as cause and effect, although cause and effect are real, in this stage, it is only that the two causes and effects have similar characteristics. The reason for calling it cause and effect is not real, but because the nature of the union of the path, blessing and clear light, is also one. More precisely, the definitive union is the Dharmadhatu that transcends dependent origination, the self-nature of non-proliferation. As the Primordial Buddha said: The image arising from emptiness is the cause, the happiness arising from the immutable is the fruit, the cause nourishes the fruit, and the fruit nourishes the cause. Another characteristic of union is that it is the complete abandonment of all duality, summarized by the duality of grasper and grasped, such as large and small, good and bad, inner and outer, object and subject, etc. Therefore, I prostrate to it. This is a prostration in the manner of the Vajra Master possessing the qualities of union, among which the most excellent is the non-learning union. Why is this so? Because the learning union only slightly abandons some duality, while only the non-learning union completely abandons all duality. Having praised in this way, I vow to write: Called the Order of Union, among the five stages, I will write the classification of the last stage. The term "stage" here generally refers to the stages of the path, and it should be known that it also refers to the specific stage divided at each stage. Entering the main text, first briefly explain the outline of the essential points. Ancient lamas believed that there are three types of union here: the union of appearance, namely the deity's body and emptiness.
Chinese
无有分别，如“具有事物之分别念”等引述。所谓的“止灭双运”，是指证悟一切各别的戏论皆无自性，如“轮回以及寂灭”等引述。所谓的“关联双运”，是指证悟空性与悲心无别，如“智慧悲心”等引述。这三者中，双运的二十一种特征等都包含在内，并且双运的这三种特征也认为包含在一个双运之中，对于这种观点，我没有看到任何过失。还有一些人认为，清净的幻身和光明双运，聚集在一个集合中，那是双运的主要部分。轮回涅槃无二等，是以乐的智慧证悟实相为基础。在证悟实义光明的时刻，即使舍弃了二取，但那时的智慧尚未生起，刚从光明中起身时，证悟无二的智慧才生起，所以仅仅是这样的话，是普通的双运。因为那是从光明中起身，所以在获得双运之后，立即就没有身和光明双运。那个时候的双运是这种普通的双运，那也是在三显现逆转的最后，从灯到阳焰之间，五种征相以逆转的方式出现。还有，刚从光明中起身时，身是以前没有新产生的，那个时候即使心没有安住在光明中，但之后五相顺生和三显现先出现，所以心安住在实义光明中，从那以后不再起身，从那之后就获得了主要的双运。刚从实义光明中起身时，就成就了双运之身，从实义光明中起身的次数也只有这一次，没有其他的了。第三阶段的幻身之身是从离心的安乐中修成的，所以在实义光明的时候会坏灭，而这个是由实义光明修成的，所以不会中断也不会坏灭。这样解释道。对于此，需要这样进行观察：舍弃轮回涅槃的分别念而宣说为双运，以及幻身融入光明而宣说为双运，这二者属于双运次第中的双运之数量。