Chinese
在那时证悟的时候，能彻底净化所有烦恼的种子，以显现来净化轮回的身，以增长来净化轮回的语，以获得来净化轮回的心，最终想要获得上面的大乐。这是说，从道位的三种显现生起的时候开始，就开始了净化轮回三门，但见道的加行三种显现能真实地净化它们，也就是说，在三种显现的时候，正在修持分部分地断除，而在实义光明生起的第一刹那，三种显现的力量与光明融为一体，正在断除它们，第二刹那就已经断除了。这三个祈请偈，虽然显示了光明次第的阶段的重大特点，但以前所有的圣众堪布都把它变成了上师法和微不足道的东西。这里把要点提取出来进行了解说。所有烦恼的意思是，通常指那些特意不去断除的控制性的烦恼，以及把恶趣的习气也称为烦恼等等，除此之外，是三界的所有烦恼，所以，虽然包含了根本烦恼和随烦恼等等，但这些法类中所出现的法相是，如前所示的一百六十种自性或一百一十八种自性。像这样，直到此为止的替代，在《行集》中，以不同的顺序进行了阐述，以胜施金刚等进行了赞颂，以现证菩提见等进行了祈请，在九种灌顶之前先行，从而进行了秘密灌顶。在《行集》中出现的赞颂和祈请，虽然是为了光明诀窍的意义，但不是上部灌顶的支分，因为说的是在修持坛城之前进行祈请。因此，《行集》的意图也似乎可以类推到幻身灌顶上。这里，五次第和《行集》二者在灌顶仪轨的词句和顺序上的不同之处是什么呢？第二，正文，讲解真实光明的诀窍，依靠现证菩提二者来开示的方式，一切皆空的自
English
At the time of that realization, it can thoroughly purify all the seeds of afflictions, purify the body of samsara with appearance, purify the speech of samsara with increase, and purify the mind of samsara with attainment, ultimately wanting to attain the great bliss above. That is to say, from the time when the three appearances of the path stage arise, the purification of the three doors of samsara begins, but the three appearances of the practice of the path of seeing can truly purify them, that is, during the three appearances, one is practicing to partially abandon, and in the first moment when the light of meaning arises, the power of the three appearances merges into one with the light, and is abandoning them, and in the second moment, they have already been abandoned. These three verses of supplication, although showing the important characteristics of the stages of the clear light, all the previous holy Khenpos have turned it into guru dharma and trivial things. Here, the main points are extracted and explained. The meaning of all afflictions is, in general, those controlling afflictions that are not intentionally abandoned, and the habits of bad destinies are also called afflictions, etc., apart from that, they are all the afflictions of the three realms, so, although it includes root afflictions and secondary afflictions, etc., the phenomena that appear in these Dharma categories are, as previously shown, one hundred and sixty kinds of nature or one hundred and eighteen kinds of nature. Like this, until this point of substitution, in the Compendium of Practices, it is explained in a different order, praised with Supreme Giving Vajra, etc., and supplicated with Manifest Enlightenment Seeing, etc., preceding the nine empowerments, thereby performing the secret empowerment. The praise and supplication that appear in the Compendium of Practices, although for the meaning of the clear light key instructions, are not a part of the upper empowerment, because it is said that the supplication is performed before practicing the mandala. Therefore, the intention of the Compendium of Practices also seems to be analogous to the illusory body empowerment. Here, what is the difference between the Five Stages and the Compendium of Practices in the words and order of the empowerment ritual? Second, the main text, explaining the key instructions of the real clear light, relying on the two, Manifest Enlightenment, to show the way, the self of all emptiness.
Chinese
宣说。 此阶位所住之士夫的伟大。 认定光明的修法瑜伽两种。 宣说在此阶位获得稳固之量。 自果双运之身显现之方式。 宣说光明次第之行持，总共七个方面。 第一方面是： 如是功德真实者， 语赞瑜伽士令喜， 大悲于徒当生起， 此后即当造此位。 黑夜显现之分，即是光明，如日光放射光芒，显现增长。 间隙是获得显现，以自之自性，非仅一次而行。 非夜非昼非间隙，何者与自性皆分离。 彼乃菩提一刹那，上师胜说瑜伽士，即是境。 间隙之边际，是不坏，黑暗之聚，悉皆于何处消逝。 乃至太阳未升起，此一刹那，说为无垢真实之边际。 殊胜上师离昏昧，为弟子示以外界菩提。 内在安乐离垢染，由诸佛陀菩提刹那而得成。 如是，并非由弟子谄媚与偏袒等，而是对于具足殊胜功德的上师，以具足知晓的真实，从心底以恭敬赞颂之门，令具足殊胜瑜伽的上师欢喜，上师亦对弟子生起大悲心，祈请之后，从那之后，就应当造此光明次第的实修口诀。 又于《行集》中说： “其后菩提之体性， 来自上师传承者， 以诀窍而得四者， 其后即当施与彼。” 如是说，所谓“四者获得”，译为“获得第四”则更佳，如上师口诀一般，以智慧明智之灌顶，四喜之自性，四空之明智。 四明智次第于传承获得者，显现第四光明之刹那生起者，是现证菩提之次第真实，或先前初次请教诀窍之时，即便只是如此，也当以与现证次第相符之修行方式来介绍。 其中现证有两种，外现证是，黑夜显现之分。ེ་字之后，到外在菩提显现之间。内在的显现菩提是，内在的安乐等等。那也是在根本续第十五章中说：婆罗门、国王种姓、王子种姓和，平民种姓所生的女子，应当修持金刚法主，这是获得秘密的方法。金刚日落之后，应当勤奋地修持一切，在曙光出现之时，将以殊胜的禅定来修持。如是说，此处的意义是，在圆满次第中不需要种姓的限定，因此，如能寻得的明妃而取之，如金刚般不可摧毁的法，自心融入胜义谛的光明自性中，应当修持，这是获得金刚持的秘密双运的方法。方法又是什么呢？如外在的显现菩提，太阳落山到半夜之间，必须获得灌顶，因此完成修持那些行为之后，那个夜晚的座次已过，在太阳未升起之间，当第一道曙光出现之时，因光明的预言而首先获得光明的次第的证悟，或者主要使意义的光明真实显现。如内在的显现菩提，从与明妃的结合中，产生四相的智慧，太阳的象征所表示的增上已过，在安住于远离戏论的近得的安乐中，长久地勤奋修持，如夜晚般的近得已过，在未到达如白昼般的后得之间，安住于禅定的智慧极其清晰且无有戏论，如第一道曙光出现般，安住于此乃一切皆空光明，由此将成就双运之身之义。此义虽需从《灯明》中详细了解，但从现在的《灯明》中，金刚日即是具有以方便智慧平等结合之相的生起，落日即是成为智慧之自性，这样出现是，在此顺生的阶段，有增上之后出现相的过失吗？或者要念成落日之后金刚日吗？将变成需要这样发音的过失，因此是作者或者汉文底稿或者翻译的
English
Explanation. The greatness of the person who dwells in this stage. Identifying the two yogas of clear light practice. Showing the measure of stability attained in this stage. How the self-result union body appears. Explaining the conduct of the clear light stage, a total of seven aspects. The first aspect is: Thus, the qualities are true, Pleasing the yogi with words, Great compassion should arise for the disciple, After that, this stage should be created. The part of the night that appears is light, like the sun radiating rays, and the appearance increases. The interval is obtaining appearance, going with one's own nature, not just once. Not night, not day, not interval, whatever is separate from all natures. That is a moment of enlightenment, the supreme teacher speaks of the yogi himself as the object. The boundary of the interval is imperishable, the assembly of darkness, where all disappear. Until the sun rises, this moment is said to be the stainless, true boundary. The supreme teacher, free from dimness, shows the external enlightenment to the disciple. Inner bliss, free from defilement, is attained by the Buddhas' moments of enlightenment. Thus, not by the disciple's flattery and partiality, but for the teacher who possesses supreme qualities, with the truth of knowing that he possesses them, from the bottom of one's heart, with respectful praise, making the teacher who possesses supreme yoga happy, the teacher also generates great compassion for the disciple, and after the request, from then on, one should create this practical instruction of the clear light stage. Also, in the Compendium of Conduct, it is said: "Then the nature of enlightenment, Which comes from the lineage of the lama, By the secret instruction, the four are obtained, Then one should give it to him." Thus it is said, the so-called "four obtained" is better translated as "obtaining the fourth," like the lama's secret instruction, with the empowerment of wisdom and knowledge, the nature of the four joys, the wisdom of the four emptinesses. The four wisdoms are gradually obtained in the lineage, and the moment of the fourth appearance, clear light, arises, which is the actual stage of manifest enlightenment, or even if it is just the time of initially requesting the secret instruction, it should be introduced in a way that is in accordance with the stage of manifest enlightenment. Among them, there are two types of manifest enlightenment, the outer manifest enlightenment is, the part of the night that appears.
English
From the letter e, up to the external manifestation of enlightenment. The internal manifestation of enlightenment is, internal bliss and so on. That is also stated in the fifteenth chapter of the Root Tantra: A woman born from a Brahmin, royal lineage, prince lineage, and commoner lineage, should practice the Vajra Dharma Lord, this is the method to attain secrets. After the Vajra Sun sets, one should diligently practice all practices, and at the time when dawn appears, one will cultivate with supreme meditation. As it is said, the meaning here is that in the Completion Stage, there is no need for the limitation of caste, therefore, having taken the consort as one can find, like the indestructible Dharma of Vajra, one's own mind dissolves into the self-nature of the ultimate truth of luminosity, one should practice, this is the method to attain the secret union of Vajradhara. What is that method? As for the external manifestation of enlightenment, from sunset to midnight, one must receive empowerment, therefore, after completing the practice of those actions, that session of the night has passed, before the sun rises, at the time when the first dawn appears, due to the prophecy of luminosity, one first attains the realization of the stages of luminosity, or mainly makes the luminosity of meaning actually manifest. As for the internal manifestation of enlightenment, from the union with the consort, the wisdom of the four visions arises, the increase indicated by the symbol of the sun has passed, by diligently practicing for a long time while abiding in the bliss of near attainment that is free from elaboration, the near attainment like the night has passed, in the interval before reaching the subsequent attainment like the day, abiding in the wisdom of meditative equipoise that is extremely clear and without elaboration, like the appearance of the first dawn, abiding in this is the luminosity of emptiness of all, from this the meaning of the accomplishment of the dual union body will be achieved. Although this meaning needs to be understood in detail from the Lamp Illuminating, but from the current Lamp Illuminating, the Vajra Sun is the arising of the characteristic of the equality of skillful means and wisdom, the setting sun is becoming the self-nature of wisdom, the appearance of this is, in this stage of sequential arising, is there the fault of the appearance of visions after the increase? Or should it be read as the Vajra Sun after the setting sun? It will become the fault of needing to pronounce it this way, therefore it is the author or the Chinese manuscript or the translation of
Chinese
没有超出任何三种过失。出自《行集灯论》：其中，现前菩提的次第有两种，即外和内。首先，要宣说外在的教法，在黎明时分，无明的显现消失后，直到太阳升起，这时的光明是清净无垢的显现，与身语意分离的一切都具有空性的特征。太阳升起时，显现增长。太阳落山时是无明。月亮升起时是显现。这样，以四种空性在外境上确定之后，现在要宣说内在的现前菩提，它具有各自自证的特征，按此次第来宣说：首先，在如海市蜃楼般的境界中，看到具有五种光芒的集合。第二是显现，如月亮的光芒。第三是显现增长，如太阳的光芒。第四是显现获得，如黑暗。然后，在脱离黑暗的瞬间，是光明，极其明亮，具有恒常显现的特征，以智慧之眼看到殊胜谛的自性。如是说。对此，黑忿怒誓言金刚，阿跋亚嘎RA，以及大多随行者图巴巴、吉祥和精进贤的注释中，认为外在的四时只是作为现前菩提四种显现的比喻，考虑到获得现前菩提的时间是黎明，以关联作为理由而命名为现前菩提而已，真正的现前菩提是内在的现前菩提。喀且拉克希玛认为：外在的夜晚不是现前菩提，但与此相似的内在四空是外在的现前菩提，与海市蜃楼等征象相关的四空是内在的现前菩提。俄的传承的大施食仪轨中，持女相者和黑行者的观点认为，以四种比喻象征，从远离分别的四种方式来说是外在的，从体验安乐的方面来说是内在的现前菩提。那若巴的观点认为，外在的现前菩提是法性的比喻，是时间和征象的象征，因此是正说。