Chinese
如此，从彼（指前述次第）起身，则不会有中阴，而是以双运身来代替中阴。又，即使获得了这个次第，但刚获得就没时间修习而死去，或者说这个次第没有修到究竟就死去，那么，以临终心转为乐空智慧的譬喻光明为缘，幻身的次第之余会修到究竟，所以虽然不会出现真正的中阴，但之前的仅是风心之身的相续，会以临终光明净化垢染的方式存在。之后，在没有受生之前，于与中阴相顺的所依之上，以诸佛灌顶为缘，获得意义光明，从而现证双运。如是，成就的上师尊者也曾说过：“我已获得加持，故不再受生，因为于三时获得了圣道。”然而，如果此生没有将此次第生起于相续中，并且获得了心远离的后半部分，却因缘而死去，那么在临终光明之际，现前心远离最究竟的譬喻光明，从而不会出现真正的中阴，而是以获得此次第来代替中阴。于中阴获得上师加持，这取决于根器敏锐、自主以及意愿的差别。虽然有可能在中阴本身修道而成就双运，但也可以依靠转世化身的瑜伽，于持明者的处所等处受生，然后在那个所依之上，于如何适合的阶段中，现前后面的两个次第。又，有些人先进行了身远离和金刚念诵，仅仅生起了心远离的显现觉受，如果在那时死去，那么通过将临终光明作为道用，临终心仅仅显现为心极度远离的光明，但因为没有显现到最究竟，所以无法遮止中阴，而是显现为普通的中阴。然而，在那里修道，如果根器敏锐，那么在中阴成就之后，也有可能成就心远离最究竟的光明和幻身之身。即使根器迟钝，在中阴修道，也能在极度殊胜的圆满次第的最后，将转世化身作为道用。
English
Thus, arising from that (referring to the aforementioned stages), there will be no bardo, but the accomplishment of the union body will replace the bardo. Furthermore, even if this stage is attained, but one dies immediately without time to practice, or if one dies without having completed this stage, then, through the dying mind transforming into the exemplary luminosity of bliss-emptiness wisdom, the remainder of the illusory body stage will be completed. Therefore, although the actual bardo does not occur, the previous continuum of the body of mere wind-mind will remain in a state like the purification of defilements by the luminosity of death. Thereafter, without taking rebirth, upon that very basis that is in accordance with the bardo, through the empowerment of the Buddhas, one will obtain the meaning luminosity and manifest union. Thus, the accomplished and venerable Lama has also said: "I have received blessings, therefore I will not be reborn, because I have attained the noble path in the three times." However, if this stage has not been generated in the continuum during this lifetime, and one has attained the latter half of mind isolation, but dies due to circumstances, then at the time of the luminosity of death, the ultimate exemplary luminosity of mind isolation will be manifested, and thus the actual bardo will not occur, but the attainment of this stage will replace the bardo. Receiving the Guru's blessing in the bardo depends on the difference in sharpness of faculties, mastery, and desire. Although it is possible to practice the path in the bardo itself and accomplish union, one can also rely on the yoga of the incarnate body, take rebirth in places such as the abodes of the vidyadharas, and then, upon that basis, manifest the latter two stages in whatever stage is appropriate. Furthermore, if some people have previously engaged in body isolation and vajra recitation, and only the appearance of the realization of mind isolation arises, if they die at that time, then by using the luminosity of death as the path, the dying mind will only appear as the luminosity of extreme mind isolation, but because it has not appeared to the ultimate extent, it will be unable to prevent the bardo, and an ordinary bardo will appear. However, by practicing the path there, if the faculties are sharp, then after accomplishing the bardo, it is also possible to accomplish the ultimate luminosity of mind isolation and the illusory body. Even if the faculties are dull, by practicing the path in the bardo, one can, at the end of the extremely excellent completion stage, use the incarnate body as the path.
Chinese
依靠精液等，做了出生处污泥等后，对于人等出生的所依，次第将心远离的究竟光明直至显现。因此，有些人将“中阴报身道用”称为仅仅是中阴的替代，出现不净或清净的幻身，一旦中阴成就，就认为不可能在其所依上成就幻身和双运的次第，这种想法仅仅是驳斥口诀，没有依据，也与理智相违背。关于这方面的一些内容，下面还会讲到。此处，为了说明必定在此生获得成佛，即双运果位的理由，写了“因为能够真实修持一切佛的自性”，如果将“真实获得形象”理解为真实证悟，那么不用说证悟无学位的圆满佛陀，即使是与圆满佛陀相似的有学位的双运，实际上也没有纳入体验，所以不合理。如果说是与形象相似，那么从生起次第开始就有了，如果这样问，那么不是这两种情况，这里是通过特征非常相似的方式安立的。也就是说，生起次第的自因是分别念，而且身远离也依赖于之前的牵引，并且由于不是大乐的自性显现为本尊，所以佛的身远离分别念且是大乐，与此形象不是非常相似。在那些当中，虽然有如幻的认识，但与分别念相混合，并且即使允许从一个本尊身显现各种各样的形象，但由于不能显现所有形象，所以与双运非常不同。那些仅仅是在意念中显现，也不做身的事业。这里，体验是乐空成为本尊的形象，并且瑜伽士的身体也像是真实的身，也能做事业，并且在没有分别念的情况下，如幻般自然显现，并且也是安住于一切形象的自性。因此，因为与佛的身形象非常相似，所以说“主尊是一切佛的自性”。这里所说的佛，虽然究竟圆满的佛在意义上也是，但主要是有学位的双
English
Having relied on semen, etc., and made the birthplace mud, etc., for beings such as humans, gradually manifesting the ultimate luminosity of mind isolation up to the support of birth. Therefore, some people call the "Intermediate State Enjoyment Body Path" only the substitute for the intermediate state, the appearance of any impure or pure illusory body. Once the intermediate state is accomplished, they think that it is impossible to accomplish the stages of the illusory body and union on that basis. This thought is only refuting the oral instructions, without any basis, and is also contrary to reason. Some of the remaining points will be discussed below. Here, in order to explain the reason for definitely attaining Buddhahood, that is, the state of union, in this life, it is written, "Because one can actually meditate on the nature of all Buddhas." If the meaning of "actually obtaining the form" is taken as actually realizing it, then what need is there to mention the realization of the complete Buddha of no learning? Even the union of learning that is similar to the complete Buddha is not actually included in the experience, so it is unreasonable. If it is said to be similar to the form, then it exists from the generation stage onwards. If you ask this, then it is not either of these two cases. Here, it is established through the way of very similar characteristics. That is to say, the self-cause of the generation stage is conceptual thought, and the isolated body also depends on the previous attraction, and because the nature of great bliss does not appear as a deity, the body of the Buddha is isolated from conceptual thought and is great bliss, and this form is not very similar. In those, although there is a knowledge like illusion, it is mixed with conceptual thought, and even if it is allowed to appear in various forms from one deity body, it is very different from union because it cannot appear in all forms. Those only appear in the mind and do not perform the actions of the body. Here, the experience is that bliss and emptiness become the form of the deity, and the yogi's body is also like the real body, and can also perform actions, and without conceptual thought, it naturally appears like an illusion, and also abides in the nature of all forms. Therefore, because it is very similar to the body of the Buddha, it is said, "The main one is the nature of all Buddhas." Here, the Buddha mentioned, although the ultimate complete Buddha is also in meaning, the main one is the union of learning.
Chinese
我需要理解进入（正文）。第四个是：自加持的等持，以及光明的处所、因和果的差别，显示为二谛。通过自加持的次第，光明将会获得。因此金刚阿阇梨，首先展示了对自己的加持。也就是说，自加持的等持是因，同样，光明处所是果的法，通过这样的差别或区分，这两个分别显示为世俗谛的次第和胜义谛的次第。处所，指的是基础或事物本身的意思。因此，在这里指的是光明的智慧，即既是光明也是处所。为什么是因和果呢？因为获得自加持的次第后，通过二禅和三行对幻身进行要害的击打，从而获得真实的光明。如同《喜金刚》中所说：如同花朵上的香味，不了解花朵的真实存在，同样，色等事物不存在，快乐本身也无法被觉察。如是说，如果心没有从平凡身体的显现中转变，由于难以忍受的痛苦的压制，快乐也是不纯净且微小的。首先在生起次第中，即使生起比平凡者多百倍的微细明点的快乐，也必须先进行粗略的生起次第，即本尊身像的清晰显现。当心稳定在心中所缘的目标上时，由于心和清晰的缘故，异熟果报之身也会比以前更加清澈，并能产生特殊的快乐。那时，通过微细明点的次第，对在心中显现的本尊身像进行要害的击打，也会触及到粗大的身体的要害。这是因为，心本身与具有相似方面的缘起，以及世俗的显现，都具有相同位置的力量。因此，从中，身心二者会产生特殊的乐空体验。因此，在那个时候，所依之身依赖于本尊身像，能依之心显现为快乐的方式，即使没有分别念的分别，心也
English
I need to understand the entry (into the text). The fourth is: the Samadhi of self-blessing, and the difference between the place, cause, and effect of luminosity, are shown as the two truths. Through the sequence of self-blessing, luminosity will be attained. Therefore, the Vajra Acharya, first demonstrates the blessing upon oneself. That is to say, the Samadhi of self-blessing is the cause, and similarly, the place of luminosity is the dharma of the effect. Through such difference or distinction, these two are respectively shown as the sequence of conventional truth and the sequence of ultimate truth. The term "place" refers to the meaning of basis or thing itself. Therefore, here it refers to the wisdom of luminosity, which is both luminosity and place. Why are they cause and effect? Because after obtaining the sequence of self-blessing, by striking the vital points of the illusory body with the two dhyanas and three conducts, the actual luminosity is attained. As it is said in the Hevajra Tantra: Just as the fragrance resides in the flower, one does not understand the real existence of the flower, similarly, since forms and so on do not exist, happiness itself cannot be perceived. As it is said, if the mind does not transform from the appearance of an ordinary body, due to the suppression of unbearable suffering, happiness is also impure and minute. First, in the generation stage, even when a hundred times more subtle bindu bliss than an ordinary person arises, it is necessary to first have the clear appearance of the deity's form in the coarse generation stage. When the mind is stable on the object of focus in the mind, due to the cause of mind and clarity, this body of ripening will also become clearer than before, and will be able to generate special happiness. At that time, through the sequence of subtle bindus, striking the vital points of the deity's form that appears in the mind will also touch the vital points of the coarse body. This is because the mind itself has the interdependence of similar aspects, and the conventional appearance also has the power of the same position. Therefore, from that, a special experience of bliss and emptiness arises in both body and mind. Therefore, at that time, the dependent body relies on the deity's form, and the dependent mind appears as happiness. Even without the discrimination of conceptual thought, the mind
Chinese
如果获得了生起的身体远离之本尊身，通过修持金刚念诵和事业手印等，能够触及真实智慧的脉和气。如果没有获得，即使通过那些方法，也只能触及世俗粗大的脉和气，因此无法生起三种远离的殊胜智慧。如果获得了，就能触及智慧的脉和气，从而获得真实金刚念诵的智慧，以及属于现量特征的三种显现之因的圆满次第乐空殊胜智慧。而且，如果没有所依的身体远离之本尊身，就不会产生所依的三种显现的大乐。同样，在这里也是如此，如果获得了由极细的气心所成的真实身，并且安住于此，那么具有微尘性质的粗大身体也会变得非常细微、清澈、柔软和有弹性。这样一来，也容易将自相续的蕴界清净为空性。由于不净的身体稍微改变，所以外境的一切显现也会随之改变，因为外境显现是从内身之缘起中产生的。此外，如果内外一切都如幻化般自然显现，那么这些显现也容易融入空性，因为了知世俗显空如幻化，是进入真实离戏虚空般的真实方法。如果粗大的业变得清澈，那么智慧的脉、气、明点三者就会清晰显现，因此不需要费力去触及它们，并且毫不费力地就能将不净的那些融入智慧的那些之中。因此，在获得自加持的次第后，为了触及那个身体，反复修持乐空，所有不净的蕴界都会融入大乐的一个法界中，从而生起具有意义的光明。而且，如果自他一切都如幻化般显现，那么一切显现消失的空性也容易显现，如果粗大的蕴界变得细微而清澈，那么也容易消失于法界中，如果成就了殊胜的世俗融乐，那么也容易获得真实光明的的大乐，以及极细的气心。