Chinese
如果对生起次第的修习方式获得定解，就会与此（俱生智）合一。五次第口诀的要点在于，最终的教言出自《金刚鬘续》，因此必须按照该续所说进行补充。同样，其中还说到：“金刚莲花双运时，了知三种智慧分，染污与未染污心，彼处恒常安乐住。” 这也指双运的结合与安乐。三种智慧分，是指远离自性的显现。所谓“分”，意思是并非完整的三种显现。同样，与习气染污和未染污烦恼的融乐细微部分相混合的自性安乐。 此外，“此乃词句道之境，为利有情为主尊，智慧身之自性，如虹彩般显现。” 这里阐述了本尊形象的自性。虽然可以像解释“词句道之境”那样，解释为由灌顶和诀窍所生，但这只是勉强说得通。词句的真实含义是：普通人没有体验过双运，而是通过词句的运用来指示。所谓“为利有情”，指的是双运，因为不净幻身的利他只是暂时的。有些人说，不净幻身是色身的因，所以这样说。但已经证实它不是直接原因，仅仅是自因，而生起次第和身远离的本尊也是如此，因此并不确定。 此外，有些人以双运是从光明中生起为理由，认为双运是在后得位获得的，这是错误的。因为光明若只偏向一方，双运就会变得低劣，并且在最初获得双运时，不会获得新的道。如果最初获得不净幻身也能在等持中成就，那么在这种情况下，没有任何理由不能在等持中成就具有本尊形象的显现。因此，认为它是见道的后得位是极不合理的。因此，正如前面所说，所谓“从意义的光明中生起”，是指从没有显现的方面生起，因为乐空的体验持续不断，所以也是安住于光明中。
English
If a definite understanding of how to practice the generation stage is gained, it will merge with this (co-emergent wisdom). The key point of the five stages of the oral instructions is that the ultimate teaching comes from the Vajramala Tantra, so it must be supplemented as stated in that tantra. Similarly, it also says therein: "When the vajra and lotus are united, knowing the aspects of the three wisdoms, the mind that is defiled and undefiled, there one always dwells in bliss." This also refers to the union and bliss of union. The aspect of the three wisdoms refers to the appearance that is devoid of self-nature. The term "aspect" means that it is not the complete three appearances. Similarly, it is the bliss of self-nature mixed with the subtle parts of the melting bliss that are defiled by habitual tendencies and undefiled by afflictions. Furthermore, "This is the realm of the path of words, for the benefit of sentient beings, the nature of the wisdom body of the chief, appears like a rainbow." Here, the nature of the deity's form is explained. Although one can explain "the realm of the path of words" as arising from empowerment and key instructions, it is only barely justifiable. The true meaning of the words is: ordinary people have not experienced union, but it is indicated through the use of words. The phrase "for the benefit of sentient beings" refers to union, because the benefit of the impure illusory body is only temporary. Some say that the impure illusory body is the cause of the form body, so it is said that way. But it has been proven that it is not a direct cause, only a self-cause, and the deities of the generation stage and the isolated body are also like that, so it is not certain. Furthermore, some people, based on the reason that union arises from luminosity, think that union is obtained in the post-meditation state, which is wrong. Because if luminosity is only one-sided, union will become inferior, and when union is first obtained, a new path will not be obtained. If the first attainment of the impure illusory body can also be accomplished in equipoise, then in this case, there is no reason why the appearance with the deity's form cannot be accomplished in equipoise. Therefore, it is extremely unreasonable to think that it is the post-meditation state of the path of seeing. Therefore, as said before, the so-called "arising from the luminosity of meaning" refers to arising from the aspect of no appearance, because the experience of bliss and emptiness is continuous, so it is also abiding in luminosity.
Chinese
是。如果能从四种显现中的光明中起立，那么因为比那更胜一筹的等持双运而入定，如果是仅仅入定，那么总的来说，这个双运如认为的那样是五道中的修道，这样是合理的。五次第中，因为是与前四个次第相异的次第，除了小资粮道之外，所有被分界的道最初都必须通过入定来修，所以，这也是最初仅仅通过入定来成就的。后得双运是，如《说续金刚鬘》中所说：瑜伽自在欲何者，彼彼无碍而行持，未入等持瑜伽士，恒常入于等持中，因此见彼二无别，瑜伽士以三智慧，为见故于下中上，安置胜地而修行。这是说，与乐空具有本尊身永不分离的瑜伽自在，对于内外粗细的一切欲妙，都无有障碍，即无有贪执而享用，未入等持，即后得行持也以乐空和本尊瑜伽真实摄持，因此恒常变得与入定相同，这在双运中有，而在其他法中没有。二无别即是双运，为了清净从色等下劣世俗显现，从境显现中，以次第从三智慧的广大安乐中进入空性，中间的与识风相连的显现，如彩虹般，以耶瓦的显现三次第来摄集，殊胜智慧的显现，将三种显现安置于胜地，这是后得双运的真实修持。一个人最初获得双运时，虽然也有无量坛城轮，但将五蕴、四界、六根、六根所依的腹内之身、外境五尘等全部包括在内的清净坛城完全置于一个人的掌控之下，即是：行走的蕴身，也是五方佛的自性，称为五种圆满菩提，风、火、水、土，眼等四者，是三种智慧的自性。
English
Yes. If one can arise from the luminosity of the four appearances, then because one is absorbed in the union of samadhi that is even greater than that, if it is just absorption, then in general, this union is considered to be the path of meditation among the five paths, which is reasonable. Among the five stages, because it is a stage different from the previous four stages, except for the small accumulation path, all the paths that are divided must first be accomplished through absorption. Therefore, this is also initially accomplished only through absorption. The subsequent attainment of union is, as stated in the Explanatory Tantra Vajra Garland: Whatever the yogic empowerment desires, may it be done without obstruction. The yogi who has not entered into samadhi will always enter into samadhi. Therefore, seeing the non-duality, the yogi, with the three wisdoms, for the sake of seeing, should place the inferior, intermediate, and supreme realms. This means that the yogic empowerment that is inseparable from bliss and emptiness with the deity's form enjoys all the desirable qualities of inner and outer, subtle and coarse, without obstruction, that is, without attachment. Even such subsequent conduct that has not entered into samadhi is actually seized by the yoga of bliss and emptiness and the deity's form, so it always becomes similar to samadhi. This is present in union, but not in others. Non-duality is union. In order to purify the inferior conventional appearances such as form, from the appearances of objects, one enters emptiness in sequence from the vast bliss of the three wisdoms. The intermediate appearances connected with consciousness and wind, like rainbows, are gathered in sequence by the three appearances of Yewa. The appearance of supreme wisdom, the three appearances placed in the supreme realm, is the actual practice of the subsequent attainment of union. When a person initially attains union, although there are infinite mandala wheels, the complete pure mandala that includes the five aggregates, the four elements, the six senses, the body in the abdomen that is the basis of the senses, and the five external objects, etc., is completely under the control of one person, that is: The aggregate body that arises in going is also the nature of the five Buddhas, and is called the five perfect enlightenments. Wind, fire, water, and earth, the four such as the eye, are the nature of the three wisdoms.
Chinese
知为佛陀菩提藏，一切如来之身，以四手印而印持，于眼等自性处，地藏等胜者之子，以嬉戏而喜悦者，诸忿怒之王大威者，彼乃方隅自体性，于臂膀肢分中观察。彼与彼之族所生之，天与天女各别者，彼非有亦非无，为利有情极善示。如是说。此等亦，于三智慧自性中，如是出故，非为圆满之佛，为利有情故极善示。如是说故，非未得双运，若未得彼，则不能于他前如是示现智慧之身故。其原因，眼幻术幻化等，虽能以物咒示现于他，然如是者乃以非天为天而诳惑之欺骗者。生起次第之持明者之身，亦无圆满坛城轮之相，且生起次第之观想之本尊与身虽离，然唯是心现，未成天身。不净之幻身亦不能于他前清晰示现身相而利益有情故。彼非有亦非无，如是说之彼乃之彼字，与上文之各别相连，以一智慧之自显现故，非有各别，虽无，然为利他而示现各别，若如是，则示现者乃以化身双运之次第而示现也。化身双运事业与俱者乃，又如是云，心中置放世间诸，义行舍弃如来行，于世俗中化现身，随其所欲而行持，如意宝珠胜者般，所有欲求皆施与，佛陀诸般之圆满，以力取已而享用。如是及，具八功德及二十，一切有情皆令知，所有世间诸世间，自性智慧身而行，主尊于何处行持，彼之宅即虚空也，以大乐之等持力，即于彼中恒常住。如是说。为世间有情之义
English
Knowing is the treasure of Buddha's enlightenment, all are the bodies of the Thus-gone-ones, sealed with the four seals, in the self-nature of eyes and so on, the sons of the Victorious Ones such as Earth-Essence, those who rejoice in play, the powerful wrathful kings, they are considered as directions, intermediate directions, and essence, in arms and limbs. The gods and goddesses born from that and that lineage, those who are different, they are neither existent nor non-existent, but excellently show the meaning for the benefit of sentient beings. Thus it is said. These also, in the three wisdom self-natures, as it appears, are not complete Buddhas, but excellently show for the benefit of sentient beings. As it is said, it is not that they have not attained union, for if they have not attained it, they cannot show the body of wisdom to others in that way. The reason for this is that although eye tricks, illusions, and so on can be shown to others through substance mantras, such things are deceptive tricks that pretend non-gods as gods. The body of the vidyadhara of the generation stage also does not have the form of a complete mandala wheel, and although the deity and body of the visualization of the generation stage are separate, they are only mental appearances and have not become a deity. The impure illusory body also cannot clearly show the body to others and benefit sentient beings. "They are neither existent nor non-existent," the word "they" in this phrase is connected to the word "different" above. Because it is the self-appearance of one wisdom, there is no difference, and although there is none, they show difference for the benefit of others. If so, then the one who shows is showing through the order of the union of the emanation body. The emanation body, union, and activity are, again, as it is said: "In the heart, placing the meanings and actions of worldly beings, the Thus-gone-One, in conventionality, emanates as a body, acting as desired, like the supreme wish-fulfilling jewel, all desires will be granted, the perfections of the Buddhas also, taking them by force, will be enjoyed." And, "Possessing eight qualities and twenty, all sentient beings will become aware, all realms of the world, will be practiced with the self-nature wisdom body, wherever the chief one practices, that one's home is the sky itself, with the samadhi of great bliss, always abiding in that very place." Thus it is said. For the sake of worldly sentient beings.
Chinese
将行持置于心中，从粗的身化身中随所欲而行持，如同如意宝般虽无勤作却成办有情之义，如《佛陀和合续》中所说，也如因陀罗部底成就智慧般记载，以佛陀的象征所示现的天神梵天、帝释等之受用夺取而行持，且具足八自在之功德，知晓一切有情之心，于极多清净刹土中以智慧身行持，恒常于大乐之禅定嬉戏中，于空性智慧之自性无量宫殿中欢喜嬉戏。此外，此释续之开头结尾虽多有显示双运者，然此处仅略述较为著名者，于《意旨授记》中亦有极多双运之阐述。此处生起此疑惑：从“自性显现之差别”至“……”之间的这些词句，有的说是幻身，有的说是身远离，有的说是从行持之利益总的方面而说，有的说是变化具有戏论之装束等，难道不应该这样解释吗？为何要与双运相联系呢？如果说，做《明灯》之注释的印度和藏地出现的人们是那样解释的，那是真实的，但要知道，这些词句以词句和意义本身就非常清楚地显示了双运，词句以何种方式清楚地显示意义，就不能将其改变为其他意义。然而，那些人的想法是这样的：如果这些《鬘》之论典中出现光明双运和生起次第等的阐述，恐怕会与“隐秘”相违背，因此，似乎是从论典意义的字面意义上那样解释的，即使那样，对于此也不需要避免矛盾。那也是因为，显示双运，对于幻身和光明之次第也有与之相似之处，显示光明，心远离也与之相符等，从隐秘意义的各个部分来说，对于一切都可以阐述，如果仅有一种隐秘意义占大部分，那么从多数的方面来说就可以了。因为不需要与其他的任何事物都不相混杂。如果不是那样，注释的解释是……