English
Thus it is said. The rest is sufficient. That which others call the "basis of purification," in our own system is termed "that which is to be purified," because as the basis for purification, there is nothing other than the nature of reality that has been established from the beginning. Having ascertained this, what are these concordant dharmas of the destruction of the vessel-world, the formation of the vessel-world, and the birth of the first aeon's beings in this context? All Tibetans, both old and new, agree that it is the destructive aeon at the end of the aeon before this Fortunate Aeon, and the initial formation of this world-realm, and the conjunction with those beings who appeared in the first aeon. It seems that no one has developed any other special understanding than that. Most of the earlier ones among them explain without investigation that those earlier occurrences are the basis of purification, and that one meditates on these objects by purifying them with antidotes. The later noble ones, with the understanding that what has passed cannot be purified by antidotes, say that the basis of purification is not the purifier, but merely similar. Furthermore, some later, unpracticed ones, having meditated on it as the attachment of the ancients, say that such a thing is tainted by the poison of conceptual thought, and that making past objects the basis of purification is a profound specialty of Secret Mantra. They speak such nonsense. It seems that many refutations will arise against these, but because the need is small, I will set them aside for now. Our own system is like this: It is true that past objects cannot actually be directly purified. However, the conceptual thought that clings to past objects can and must be purified for the present, intermediate, and future. Therefore, it is not contradictory to establish the past as something to be purified through conceptual thought and its connections. However, if we say that in one's own continuum, the existence of death, bardo, and birth, which will occur in the future, and that those future seeds are taken as what is to be purified, and that one purifies them through the purifying path, meditating in a way that is similar to death, bardo, and birth, then here too, there is no difference in the way of combining. That is to say, the seed for the appearance of the destruction of the vessel-world in the future, and the seed for the appearance of the formation of the vessel-world in general and in particular, and the beings of the first aeon
Chinese
其象征是，转生为化生的众生的业之种子，是所净的对境。未来与自身相连的，未来坏劫的存有、成劫的存有，以及自己最初劫时转生为人等，虽然现在实际上没有成就，但因为仅仅是可能产生，并且必须作为与该种子相关的状态来安立，所以应作为所净的范畴。因此，从已逝的时间来看是这样，从信解的角度来说，缘于三时的一切事物都是可以的。以前的藏人认为，器世界的形成、坏灭以及最初劫时转生为人等，除了以前发生的那一次之外，修行者自己体验到的，是否还会再次出现，连稍微的思考都没有进行，以不必要的考察而流转轮回。以智慧所生的下方，观修四大，生起金刚地基，是净治世界逐渐形成的过程。从那之后，圆满宫殿，是净治稳固的山、洲、海的布局形成的过程。生起天神坐垫，是净治各自的行境，不共的器皿的过程。以余供瞬间生起诸天，是净治最初劫时的人等化生而生的过程。关于余供的行为，虽然没有特别说明是否符合正法，但净治最初劫时的人们的行为特点与后来的人们非常不同之处。有些人认为观修男女本尊与最初劫时的人后来变成男女相符等等，这太过分了。余供收摄于自身，如说最初劫时的人的光身变成粗大的身体一样，也净治其他从光身变成粗大身体的种类。这样看来，这之前仅仅是和合的前行，余供收摄于光明，则必须归于和合正行的方面。这个宗派，一般来说，一旦修习余供，就必须将余供收摄于光明，对于仅仅修习第四瑜伽等不修习余供的种类来说，其
English
Its symbol is that the seeds of karma of beings who are born as emanations are the objects to be purified. In the future, connected with oneself, the existence of the coming destructive eon, the existence of the formative eon, and one's own future rebirth as a human in the first eon, although not actually accomplished now, are to be included in the category of what is to be purified because they are merely possible to arise and must be established as related to that seed. Therefore, from the perspective of past time, it is like that, and from the perspective of faith, it is permissible to focus on all things of the three times. In the past, Tibetans thought that the formation and destruction of the vessel world, and the rebirth as humans in the first eon, except for that one time in the past, the practitioner himself experienced, whether it would appear again or not, without even a little consideration, wandering in samsara with unnecessary examination. Below, generated by wisdom, meditating on the four elements, generating the vajra ground, is the process of purifying the gradual formation of the world. After that, the completion of the palace is the process of purifying the formation of the stable arrangement of mountains, continents, and oceans. Generating the seats of the deities is the process of purifying the respective realms of activity, the uncommon vessels. Generating the deities of the remaining offerings in an instant is the process of purifying the beings who are born as emanations, such as humans in the first eon. Regarding the actions of the remaining offerings, although it is not specifically stated whether it conforms to the Dharma, it purifies the characteristics of the behavior of the people of the first eon, which are very different from those of later people. Some people think that meditating on male and female deities is similar to the people of the first eon later becoming male and female, etc., which is too extreme. The remaining offerings are absorbed into oneself, just as it is said that the light body of the people of the first eon becomes a coarse body, it also purifies other kinds of light bodies that become coarse bodies. In this way, up to that point, it is only the preliminary practice of union, and the remaining offerings are absorbed into the clear light, which must be included in the aspect of the actual practice of union. In this tradition, generally speaking, once the remaining offerings are practiced, it is necessary to absorb the remaining offerings into the clear light. For those who only practice the fourth yoga, etc., and do not practice the remaining offerings, its
Chinese
作为替代，观修将外器内情收摄于光明中的普遍方式，也能显示意义。对此，有些人解释说，最初劫的人们变得平凡，具备六界的身体在死亡时会发生这样的次第收摄。虽然一般而言具备六界，但在所有《圣集经》中，没有见到提到具备六界之身的术语。如同讲述其他宗派的术语一样，自诩为《圣集经》的独特体系，并以有诸多特殊之处而自豪，这并不美妙。对此，诸神收摄于光明的次第，如同在心性寂静之时将要讲述的那样，就是五蕴界收摄于光明的次第。如此观修，在基础阶段净化死亡的生有，在结果阶段将显现法身的方式作为道路，在圆满次第的阶段，是使光明次第主要成熟的方法。因此，心性寂静的光明也以极其相似的方式成熟，并且通常会成为所有圆满次第光明的成熟之因。如此，在剩余部分收摄于光明之后，最终安住于无相的空性之中，但由于之前没有将宫殿收摄于光明之中，因此之后不需要通过生起次第来生起，只需通过习惯于先前存在的连续性来清晰显现即可。在那之后，思考并念诵空性（藏文：ཤུ་ནྱཱ་ཏ，梵文天城体：शून्यता，梵文罗马拟音：Śūnyatā，汉语字面意思：空性）的咒语意义，从如是性中证悟。对此，在中阴阶段，将报身作为道路来运用，所要净化的，是众生从死亡光明中醒来而形成中阴身，能净化的，是剩余的现观。以相似的方式进行净化的方式是：观想座垫中央的日月莲花三者。从死亡光明中醒来所获得的增上，是出现三种显现，以及与之相符的种子字三个，与三种显现的乘骑之风相符。观想莲花上重叠的三个字，与三种显现生起中阴身的三门（身语意）相符，一切混合成一体并变成月亮，象征着中阴身的三门立即成就的明亮心性。
English
As a substitute, contemplating the universal method of gathering the outer container and inner essence into clear light will also reveal the meaning. Regarding this, some explain that the people of the first kalpa became ordinary, and when a body possessing the six elements dies, such a sequence of absorption occurs. Although it is generally said to possess the six elements, I have not seen the term "body possessing the six elements" mentioned in all the scriptures of the 'Holy Collection.' Like explaining the terms of other schools, it is not beautiful to pride oneself on being a unique system of the 'Holy Collection' and boasting of having many special features. Regarding this, the sequence of deities gathering into clear light is the same as the sequence of the aggregates and elements gathering into clear light, as will be explained in the context of mind isolation. By meditating in this way, one purifies the bardo of dying at the base stage, and at the fruition stage, one takes the manner of manifesting the Dharmakaya as the path. At the stage of completion, it is a method for primarily ripening the sequence of clear light. Therefore, the clear light of mind isolation also ripens in a very similar way, and generally becomes the ripening cause of all clear lights of completion. In this way, after the remaining part has been gathered into clear light, one finally abides in equanimity in non-conceptual emptiness, but since the palace has not been gathered into clear light before, it is not necessary to generate it later through the generation stage; it is sufficient to clarify it by habituating the continuity that was previously present. After that, contemplate and recite the meaning of the mantra of emptiness (Tibetan: ཤུ་ནྱཱ་ཏ，Sanskrit Devanagari: शून्यता，Sanskrit Romanization: Śūnyatā，Literal Chinese meaning: emptiness), awakening from suchness. Regarding this, in the intermediate state, taking the Sambhogakaya as the path, what is to be purified is that sentient beings arise from the clear light of death and form the intermediate state body. What purifies is the remaining manifest enlightenment. The way to purify in a similar way is to contemplate the sun, moon, and lotus on the central seat. The attainment of arising from the clear light of death is the appearance of the three appearances, and the three seed syllables that correspond to them are in accordance with the wind that serves as the mount of the three appearances. Contemplating the three syllables stacked on the lotus corresponds to the three appearances generating the three doors (body, speech, and mind) of the intermediate state body. All mixed into one and becoming the moon symbolizes the clear mind of the three doors of the intermediate state body that will immediately be accomplished.
Chinese
这象征着摧毁一切障碍。光芒的放出和收回，象征着身语意的事业。获得如此的身语意平等之本体，或者相似之果，就是从圆满身中证得菩提。在第二次现证菩提的场合，三个字母与三种显现的顺序略有不同，但如果与总的理路相符，则认为即使细微的顺序不符也没有过失。所谓从圆满身中证得菩提，其中的“身”是指面容和手足圆满之义，并非指身语意三者区分开来的身的清净。因此，在后三个现证菩提中，将语、意、身作为顺序是非常不好的，因为这样的顺序与金刚三次第的生起次第和还灭次第都不相符。圆满次第的成熟之法是象征，从小明点的乐空中生起身远离的本尊身，以及语远离的次第，心远离的次第，安住于幻身次第的众生的乐空，都将融入一切本尊身中。最初的怙主做成白色身色，是因位的金刚萨埵之义。做成三面六臂不如做成一面二臂好，因为这象征着是根本本尊。经中说：菩提心金刚本身，如三面一般，被一切如来所见。此派将化身金刚萨埵转变为三面，是为了特别加入三面的缘故，所以在此之前要观想成一面。现在，在转世化身道用中，从最初怙主的行为开始，到部主加持之间。其中，行为是指最初怙主心间的光芒，策励诸佛。诸佛随之生起，象征着中阴众生的业力策励父母，使之行不净行。从菩提心生起的不动佛加持众生，相当于男女二根七万二千脉中明点融化。众生获得安乐，相当于五蕴、十二处、十八界一切都以安乐加持。