Chinese
生起次第的清净解释，从而认识幻身。 展示幻身融入光明的次第。 自我加持的智慧如何显现之方式。 虽说波罗蜜多乘的道已圆满，然仍需密咒之补充的原因。 开初进入密咒道，展示不依赖于其他道。 展示光明现前菩提为一切法之精华。 第一部分是： 智慧之自性此本身， 于月轮之中善观察。 心性自己已现见， 自己如同月亮之形。 彼后缘于月亮者， 猛利观察金刚相。 此乃金刚所生之， 瑜伽士之方便而说。 月亮金刚平等合， 心与心生聚合也， 智慧方便聚合故， 天神之形将生起。 以四手印而印玺， 阐释天神之慢心， 具足生起次第者， 咒士恒常修持之。 如同吉祥具德等中， 于彼彼中广说之， 乃至修习瑜伽时， 彼乃最初之业者。 如是说。 这样，上面所说的“世俗显现之色身”等一些意义，为了清楚地显示，所以说了这些。 智慧的自性，心之显现，最初的智慧，这是为了生起次第者修持本尊身之义，在月轮之中，以表法方便或以形态作为道用的方式来修持。 后来在圆满次第之时，此显现的智慧是为了成熟之义而观察修持的。 “心性自己已现见”等等，似乎是依赖于那总结的续部词句，但不按照瑜伽的说法来解释，而是在这里必须这样解释：生起次第的月亮是以分别念来观察修持的。 而在圆满次第的这个时候，瑜伽士的心性自己现见心自身，如同月亮之形一样，清明而安乐，并且见到没有相状所染污。 彼后缘于月亮者，这似乎是上师们简略地说，从文字中证悟，但有点不太妥当。 与那总结的也不相符。 因此，先前的月亮碎片和，
English
The explanation of purification in the generation stage, thereby recognizing the illusory body. Showing the sequence of the illusory body entering into clear light. How the wisdom of self-blessing appears. Although the path of the Paramita Vehicle is complete, the reason why the addition of mantra is still needed. Showing that initially entering the mantra path does not depend on other paths. Showing that clear light manifestation of enlightenment is the essence of all dharmas. The first part is: The nature of wisdom itself, Contemplate well in the moon mandala. The mind itself has seen, Oneself is like the shape of the moon. Then focus on the moon, Intensely contemplate the vajra sign. This is born from the vajra, Said to be the method of the yogi. Moon and vajra equally unite, Mind and mental events gather, From the union of wisdom and means, The form of the deity will arise. Sealed with four mudras, Explaining the deity's pride, Those who possess the generation stage, The mantra practitioner always practices. As in glorious Guhyasamaja and others, In each of them extensively spoken, As long as one practices yoga, That is the initial worker. Thus it is said. In this way, some of the meanings of "the form of conventional appearance" mentioned above are explained in order to clearly show them. The nature of wisdom, the appearance of mind, the initial wisdom, this is for the sake of the generation stage practitioner to practice the deity's body, in the moon mandala, practicing by means of symbolic methods or forms as the path. Later, at the time of the completion stage, this appearance of wisdom is observed and practiced for the sake of maturation. "The mind itself has seen" and so on, seems to rely on the summarized tantric phrases, but it is not explained according to the yoga tradition, but must be explained here in this way: the moon of the generation stage is observed and practiced with conceptual thought. And at this time of the completion stage, the yogi's mind itself sees the mind itself, like the shape of the moon, clear and blissful, and sees that it is not stained by characteristics. Then focus on the moon, this seems to be briefly said by the previous masters, realizing from the words, but it is a bit inappropriate. It does not match the summary either. Therefore, the previous moon fragment and,
Chinese
此为观想完整的月亮，或者第二个月轮，并观想月亮上方的金刚杵标志，有些范本中将“由金刚杵生起”翻译为“金刚杵等”，观想金刚杵的光芒放射和收摄等，这些被认为是瑜伽士方便生起的智慧。这是为了使圆满次第生起的象征或形态成为道用之法，从而成熟相续而修习。将月亮和金刚杵等结合在一起，即融为一体，这是为了使心、显现和心所生起扩展为平等性，从而获得证悟的象征或形态成为道用之法，从而成熟相续而修习。从这些融合中观想圆满的本尊身，这是从智慧显现和方便生起的特征二者结合的近取证悟中，使不净幻身的本尊形象得以显现，并将此作为象征或形态，通过道用之法来成熟相续而修习。如此，这与从心念分别中现证菩提，以及菩提心、坚固的金刚杵、金刚杵的自性、如来一切如是现证菩提这五者结合是相符的。虽然从这五者的归纳中所说的内容并非真正的生起次第，但一般来说，在生起次第的现证中，这些都会完整地出现，因此并不矛盾。或者，如从交合明点等中所说的那样，将月亮交合等五种现证普遍地结合起来。如果像其他人那样只结合概要，则范围狭窄且不合适。在生起次第的阶段，在五种现证之后，如果本尊生起后有手印四印的束缚，或者即使没有，身圆满的是大印，修持明妃的是法印，咒语是法印，成办有情之义利的是业印，即以四种等持手印来印封，并执持本尊的慢心。因此，咒师修行者应恒常行持具有生起次第。其中，幻身的本尊身，仅由风心所成，但面容、手和坛城圆满的是大印，清净的脉
English
This is to visualize the complete moon, or the second lunar disc, and to contemplate the vajra symbol above the moon. Some versions translate "arising from the vajra" as "vajra, etc." Contemplating the radiating and gathering of the vajra's rays, etc., these are said to be the wisdom arising from the yogi's skillful means. This is practiced in order to make the symbol or form of the arising of the completion stage into the path, thereby ripening the continuum. Combining the moon and vajra, etc., that is, merging them into one, is to make the mind, appearance, and mental events expand into equality, thereby obtaining the symbol or form of enlightenment as the path, thereby ripening the continuum. From these unions, visualizing the complete deity body is to manifest the impure illusory body of the deity from the near attainment of enlightenment, which combines both the characteristics of wisdom appearance and skillful means arising, and to use this as a symbol or form, through the path, to ripen the continuum. Thus, this is consistent with combining the five: the manifestation of enlightenment from mental discrimination, as well as the mind of enlightenment, the steadfast vajra, the nature of the vajra, and the Tathagata's manifestation of enlightenment just as it is. Although what is said from the summary of these five is not the actual generation stage, generally speaking, in the manifestation of enlightenment of the generation stage, these will all appear completely, so there is no contradiction. Alternatively, as stated in the union of bindus, etc., the five manifestations of enlightenment, such as the union of the moon, etc., are universally combined. If, like others, only the summary is combined, the scope is narrow and inappropriate. In the stage of the generation stage, after the deity is generated from the five manifestations of enlightenment, if there is a binding of the four hand mudras, or even if there is not, the body's perfection is the great mudra, the practice of the consort is the dharma mudra, the mantra is the dharma mudra, and accomplishing the benefit of sentient beings is the karma mudra, that is, sealed with the four samadhi mudras, and holding the deity's pride. Therefore, the mantra practitioner should always practice with the generation stage. Among them, the deity body of the illusory body, formed only by wind and mind, but with a face, hands, and mandala complete, is the great mudra, the pure channels
Chinese
风和气的声响显现为咒语和法的声音，是为法印。心识之显现被明妃拥抱的因缘，心中生起乐空，是为誓言印。实际行持利益有情之事，是为事业印。此不离四印之幻身，不应仅止于我慢，而应成为真实本尊。因此，瑜伽士若能普遍运用圆满次第，则生起次第行者亦能以信慕其影像的方式学习。如是，如所称扬之吉祥密集金刚等续部中，如所广说之坛城轮，当知行者须如是尽其所能地修持，直至能以分别念调伏烦恼为止。此人仍是初业者。若未经观察，坛城轮便能自然生起，则已超越初业者之身。这些话语以生起次第为例，清楚地阐释了幻身的次第。第二，阐释幻身融入光明之次第：现在将阐释圆满瑜伽的明晰之境。此处所说的光明，是三种空性完全清净之境。一切皆可称为空性，三种智慧完全清净。智慧清净之后，从中产生无上全知，不变且无相，无二且极度寂静，既非有亦非无，无法以言语表达。现在将阐释圆满双运次第瑜伽的续部之明晰之境。先前所说的空、显、增三种空性逐渐融入，完全清净之处即称为光明。一切皆可称为空性，因为那样的三种智慧，执持八十自性的种子，以大乐俱生之自性完全清净。在那之前，每一个一切皆空的刹那，都被自性的显现所遮蔽，除了以譬喻来象征的胜义谛智慧之外，一无所有。此时，一切皆空的种姓智慧变得非常清净，因此是法性。
English
The sound of wind and prana manifesting as mantra and Dharma sound is the Dharma Mudra. The arising of bliss and emptiness in the heart due to the embrace of the mind's appearance by the vidya, is the Samaya Mudra. Actually engaging in activities that benefit sentient beings is the Karma Mudra. This illusory body that does not deviate from the four mudras should not be merely based on pride, but should become the actual deity. Therefore, if a yogi can universally apply the Completion Stage, then practitioners of the Generation Stage can also learn by admiring its image. Thus, in tantras such as the glorious Guhyasamaja, as it is widely said, the mandala wheels, as it is widely said, should be practiced as much as possible until one can subdue afflictions with discriminating thoughts. This person is still a beginner. If the mandala wheel arises naturally without examination, then one has transcended the body of a beginner. These words illustrate the stages of the illusory body by exemplifying the Generation Stage. Second, explaining the stages of the illusory body entering into clear light: Now I will explain the clarity of the complete yoga. The clear light spoken of here is the complete purification of the three emptinesses. Everything can be called emptiness, the three wisdoms are completely pure. After the wisdom is purified, from it arises the unsurpassed omniscient, unchanging and without appearance, non-dual and supremely peaceful, neither existent nor non-existent, which cannot be expressed in words. Now I will explain the clarity of the tantra of the yoga of the complete union stage. The three emptinesses of emptiness, appearance, and increase mentioned earlier gradually dissolve, and the completely pure place is called clear light. Everything can be called emptiness, because such three wisdoms, holding the seeds of eighty natures, are completely pure in the nature of great bliss co-emergent. Before that, every moment of complete emptiness was obscured by the appearance of self-nature, and there was nothing but the wisdom of ultimate truth symbolized by metaphors. At this time, the wisdom of the lineage of complete emptiness becomes very pure, therefore it is the nature of reality.
Chinese
现量证悟而住，从彼生起双运。一切空性的智慧，即是了知诸法自性离戏且大乐，以及如实证悟实相之故。除了自类的智慧之外，没有其他更殊胜的，故为无上，且所见之实相是不变的缘故，能见之识亦不变异，任何世俗的显现皆不存在，二取也不存在，一切分别念都达到最极寂静，那既不是执着有，也不是执着无，同样也不是种种言词的表达，不是声音和分别念等一切的行境。第三、双运的智慧如何显现之理：因此，从清净光明中，将生起三种智慧，具有三十二相，具足八十随好，具备一切种类的殊胜，从此将成为一切智者。也就是说，比喻智慧的光明，其处所转变后，从现量证悟法性的意义光明，转变为完全清净，再次以逆转的方式，将生起脱离自性的三种智慧。以光明三显现为因，双运之身具有三十二种妙相，并以八十种随好庄严等，身语意功德事业等各自具备一切种类的殊胜，从而获得一切智者的果位。这是随顺佛陀，随顺一切智者，随顺大金刚持或小金刚持的地位，是学习的双运，而不是不学习的双运，因为不学习的双运是光明自性本身，因此说从彼生起，安立名言并不相违。从光明中起身和生起三种智慧等，任何时候都不能混淆。幻身、光明、双运这三者将在下文详细阐述，因此在此不作详细说明。第四、显宗道圆满也需要密宗道来增上的道理：释迦牟尼佛如来，如此意欲现前菩提，空性
English
Having directly realized and abided, from that, union arises. That wisdom of all emptiness is the knowledge that the nature of all phenomena is free from elaboration and is great bliss, and because it is the realization of the way things are. Apart from wisdoms of its own kind, there is nothing superior, so it is unsurpassed, and because the object of vision, the way things are, is immutable, the consciousness that sees is also unchanging in its various aspects. There is no conventional appearance whatsoever, no dualistic appearance, and all conceptualizations are supremely pacified. It is neither grasping at existence nor grasping at non-existence, nor is it the expression of various words; it is not the domain of sound and all conceptualizations. Third, how the wisdom of union arises: Therefore, from the pure clear light, three wisdoms will arise, possessing the thirty-two marks, endowed with the eighty minor marks, possessing the supreme of all aspects, from then on, one will become omniscient. That is to say, the clear light of the example wisdom, its place having changed, from the meaning clear light of directly realizing the nature of reality, having become completely pure, again in a reverse manner, three wisdoms devoid of inherent nature will arise. With the three clear light appearances as the cause, the body of union possesses the thirty-two excellent marks, and is adorned with the eighty minor marks, etc., body, speech, mind, qualities, and activities each possessing the supreme of all aspects, thereby attaining the state of omniscience. This is the state of being in accordance with the Buddha, in accordance with the omniscient one, in accordance with the great Vajradhara or the small one, it is the union of learning, not the union of non-learning, because the union of non-learning is the nature of clear light itself, therefore saying that it arises from that, establishing terminology is not contradictory. Rising from the clear light and the arising of the three wisdoms, etc., should never be confused. The three, illusory body, clear light, and union, will be explained in detail below, so I will not elaborate here. Fourth, the reason why the sutra path, even when complete, still needs the tantric path to enhance it: Shakyamuni Buddha, the Tathagata, desiring this manifest enlightenment, emptiness