Chinese
进行稳固的修行，后续的分解是为了增长乐空，从光明中起身到增长果位坛城之间也在持续进行。之前所说的仅仅是举例说明的圆满次第，如果以清晰的专注进行禅修，那么在初学者的阶段，会生起令人满意的空明体验，并且无病、身轻、驱除内外寄生虫、老年时身体坚固，粗猛的风稍微进入中脉等等。如果在初学者阶段能够抓住睡眠光明，或者与拙火或微细明点等结合起来进行禅修，效果会更好。然而，对于安住于光明次第的瑜伽自在者来说，如果认为仅仅是认识到实义光明的修持方法，就像国王依靠赏赐和武器战斗来摧毁敌人一样，听到这些话，就像认为用细线和缝衣针就能战斗一样。因此，那些只是比喻，实际上是误解了意义。词义是：以前已经从上师那里获得口诀的弟子，为了逐步获得实义光明，在获得口诀之后，应该长期修习两种瑜伽。两种是什么呢？一是圆满次第，即把自身相续的蕴界都观为空明并加以控制的次第；二是同样地，把一切显现都反复分解为空性的次第。凭借与生俱来的力量安住，七万二千条脉中的气和明点汇聚到头部，即顶轮，然后进入中脉并下降到宝珠处，向下流动到脚底的气，被后续的贪欲所驱动而向上返回，融入中脉。因此，大欲乐的光芒像火焰一样燃烧，从密处到心间，气和后续贪欲的光芒使明点从中脉中上升，直到到达顶轮等各自的位置为止，通过这样禅修，自己不净的蕴界的一部分，或者完全圆满的部分，无论怎样合适，都会变得清净。
English
Performing the activity of stabilizing, and the subsequent dissolution is for increasing bliss and emptiness. From arising from the clear light to increasing the fruition mandala, it also continues. If one meditates with clear focus on the previously mentioned example of the completion stage, then in the stage of a beginner, a satisfying experience of emptiness and clarity will arise, and one will be free from illness, the body will be light, internal and external parasites will be expelled, old age will be firm, and the coarse winds will slightly enter the central channel, and so on. If, in the stage of a beginner, one can grasp the clear light of sleep, or combine it with tummo or subtle bindus, the effect will be even greater. However, for a yogi who abides in the stages of clear light, if one thinks that merely recognizing the method of accomplishing the meaning of clear light is like a king relying on rewards and weapons to destroy enemies, hearing these words is like thinking that one can fight with thread and a sewing needle. Therefore, those are just examples, and in reality, they are misunderstandings of the meaning. The meaning of the words is: A disciple who has already received the oral instructions from the guru, in order to gradually attain the meaning of clear light, after receiving the oral instructions, should practice two yogas for a long time. What are the two? One is the completion stage, which is the stage of perceiving and controlling one's own aggregates and elements as clear light; and the other is, similarly, the stage of repeatedly dissolving all appearances into emptiness. By the power of abiding in co-emergence, the winds and bindus of the seventy-two thousand channels gather at the head, that is, the crown chakra, and then enter the central channel and descend to the jewel place, and the winds flowing downwards to the soles of the feet are driven by subsequent desire and return upwards, merging into the central channel. Therefore, the radiance of great desire blazes like a fire, and from the secret place to the heart, the radiance of the wind and subsequent desire causes the bindus to rise from within the central channel, until they reach their respective places such as the crown chakra. By meditating in this way, a part of one's own impure aggregates and elements, or the completely perfect part, however appropriate, will become pure.
Chinese
的尽头，也就是使处在状态中的光明得以进入，这被称为完整地执持的禅定。像这样先前已经进行，以至于有情众生和无情器世间的显现，都以自己的大乐来滋养。首先，使它们融入光明、乐空的状态，然后从外向内，使自己的身体也同样融入光明之中，这就是后续分解的次第。而且，从学习光明的次第开始，直到尚未进入实义光明见道的结合之前，蕴界的一部分一部分融入光明是存在的。而伴随结合的见道，则是从根本上净化自身的蕴界。在何处，两种禅定交替地融入光明，在那个时候，虽然对自显现的能取所取之显现的显现停止了，但就像自身的蕴界并未真实地清净一样，从那之中醒来时，显现也粗大地显现和产生。显现的方式是怎样的呢？与明妃一同结合的后续贪欲，依靠如上所说的完整执持，在三种显现的尽头进入光明。又从光明中，与逆行的三种显现一同，自己本尊的显现生起。又被后续贪欲所驱动，先前俱生之乐的体验未曾分离的相续，变得非常广大和增长时，修习对一切显现进行滋养的后续分解。又进入明妃的后续贪欲，通过三种显现的次第而融入，第四光明将长久地安住。最终，从那个光明中，与逆行的三种显现一同，自己也升起为本尊，显现也升起为本尊，从那之后再次重复，如果想要修习，就如先前一样。如果想要结束一座，进入后得，仅仅放松等持的努力，乐和本尊二者都比先前稍微不明显且力量减小。在那之后，就像从睡眠中醒来一样，清晰地观想不净的显现，对依靠那个显现和那个显现的烦恼的形象稍微执持，被乐空所滋润，产生稍微不能进行烦恼之行，境显现和烦恼二者都如幻术般显现，并且
English
The end of that, which is to allow the clear light of the state to enter, is called meditation that holds completely. Having gone before in such a way that the appearances of sentient beings and the inanimate world of vessels are nourished by one's own great bliss. First, they are dissolved into the essence of clear light bliss and emptiness, and then from the outside in, one's own body is similarly dissolved into clear light, which is the order of subsequent dissolution. Moreover, starting from learning the stages of clear light, until one has not entered the union of the path of seeing the meaning of clear light, it is true that parts of the aggregates and elements dissolve into clear light. However, the path of seeing with union completely purifies the aggregates and elements of one's own mindstream. Where two meditations alternately dissolve into clear light, at that time, although the manifestation of grasping and appearance of self-appearance ceases, just as the aggregates and elements of one's own mindstream are not actually purified, when one awakens from that, appearances also appear and arise coarsely. How does it appear? The subsequent attachment of union with the consort, relying on the complete holding as described above, enters the clear light at the end of the three appearances. Again, from the clear light, together with the three reverse appearances, the appearance of oneself as the deity arises. Again, driven by subsequent attachment, when the continuum of the previous innate bliss experience that has not been separated becomes very vast and increases, meditate on the subsequent dissolution that nourishes all appearances. Again, entering the subsequent attachment of the consort, it dissolves through the stages of the three appearances, and the fourth clear light will abide for a long time. Finally, from that clear light, together with the three reverse appearances, oneself also arises as the deity, and the appearance also arises as the deity, and from then on, repeat again, if you want to practice, it is as before. If you want to end the session and enter the post-meditation, just relax the effort of equipoise, and both bliss and the deity become slightly less clear and less powerful than before. After that, just like waking up from sleep, clearly visualize the impure appearances, and slightly grasp the appearance of the afflictions that rely on that appearance and that appearance, and being moistened by bliss and emptiness, a little inability to perform the actions of afflictions arises, and both the object appearance and the afflictions appear like illusions, and that
Chinese
我生起神身和乐空的体验，遍布各处。在收摄次第时，仅将自己的蕴界收摄为空性，由此起立之时，也仅有自己显现为坛城。在后起次第时，将自己和显现都加持为空性，由此起立之时，我和所有显现都成为坛城的轮。如果从实际的收摄次第方面来说，因为必须依靠收摄次第的安乐之流来修持后起次第，所以在一次修法的过程中，次第也是一定的。而对于将生起次第作为道路的收摄次第来说，则不一定是这样。另外，这些次第中的第四个光明，是极其趋向于意义的光明，所以与之前的幻身等例子的智慧有很大的差别，但仍然没有到达实际意义的光明，所以仍然是例子的光明。光明次第的终点，是接近于现证菩提的时候，也就是诸佛灌顶的时候。那时，收摄次第和后起次第没有分别，而是混合在一起修持。在显现的时候，使自己和他人的所有身体的形态平等，在供养的时候，使一切平等，在获得的时候，使意平等，在第四个刹那，使心和法性无分别地混合，从而现证意义的光明。对此，圣者派系在此处虽然没有讲述十六刹那等的差别，但必须认为是长久存在的。在那之中的最初时刻，就舍弃了不净的蕴界和所有烦恼的种子，使其以后不再产生。从那之中起立的时候，成就学习者的双运身，并且显现出远离自性的三种显现逆转的现象。那也只是弹指一瞬间，或者眨眼之间成就身，才称为刹那成就。如果用理智来分析，时间上没有不可分割的刹那，所以不可能在一个不可分割的刹那成就双运身。因此，双运身正在成就的时候，三种显现逆转没有圆满也不是不可能的。那也是成为双运的特征圆满的
English
I experience the divine body and bliss-emptiness, pervading everywhere. During the absorption phase, only one's own aggregates and elements are gathered into emptiness. When arising from that, only oneself arises as a mandala. During the subsequent arising phase, both oneself and appearances are blessed into emptiness. When arising from that, both self and all appearances arise as the wheel of the mandala. If considered from the perspective of the actual absorption and arising phases, since the subsequent arising phase must be practiced based on the stream of bliss from the absorption phase, the order is definite during a single session. However, for the absorption and arising phases that use the generation phase as a path, this is not necessarily the case. Furthermore, the fourth of these phases, clear light, is very much directed towards the meaning clear light, so it is very different from the example wisdom of the illusory body and so on. However, it has not yet reached the actual meaning clear light, so it is still the example clear light. The end of the clear light phase, the time to accomplish the manifest enlightenment that is close at hand, is during the empowerment by the Buddhas. At that time, the absorption and subsequent arising phases are mixed together without distinction. During the appearance phase, the forms of the bodies of oneself and others are made equal. During the offering phase, everything is made equal. During the attainment phase, the mind is made equal. In the fourth instant, the mind and dharmata are mixed without distinction, and the meaning clear light is manifested. Although the noble tradition does not explain the distinctions of sixteen instants, etc., here, it must be considered to last for a long time. In the very first instant of that, all impure aggregates and elements and the seeds of afflictions are abandoned, so that they will not arise in the future. When arising from that, the body of the learner's union is accomplished, and the three appearances that are devoid of inherent existence arise in reverse order. It is said to be accomplished in an instant only when the body is accomplished in the time it takes to snap one's fingers or blink one's eyes. If analyzed with reason, there is no indivisible instant in time, so it is not possible to accomplish the body of union in one indivisible instant. Therefore, it is also not impossible for the three appearances to not be fully reversed while the body of union is being accomplished. That is also the complete characteristic of having become union.
Chinese
是成就之义。并非在见道光明之时没有身，因此说幻身完全融入光明，是指幻身所依的粗身所摄的蕴界全部融入，幻身之上所杂有的三界轮回的显现全部彻底融入，瑜伽士自己心识的显现中，也安住于与意义光明俱生、与虚空等同且无边无际的安乐之中，因此是考虑到因其力量而使本尊身之显现隐没而已。如是亦于《宣说续部金刚鬘》中云：“何为佛身之特征，于世俗谛中所宣说，彼即圆满之方便转变，于光明中而清净。”如是说，幻身次第增上的身，其自性或特征虽是佛，与双运身无别，然为三界轮回之显现所染污，如为黑垢所覆之金，若于光明中洗涤清净，则转为圆满瑜伽双运。又云：“除我大加持之外，此中无有其他珍宝，如火炼之宝珠，自性光明极清净。”亦有此说。于此见道之时，初得意义光明，若前幻身之相续已灭，从光明起时生起双运身，则与火炼宝珠之比喻极不相符。此外，若极细致地分别，则学道双运之身亦非仅是自性光明，亦非仅是法性之显现，虽为烦恼障之显现所覆，然较前者而言极为清净，无有垢染，说是自性光明之体性。此时，热振译师云：修习现证次第时，于密处顶端，依于物质明点，以贪欲为道，依于事业手印，是现证次第；于心间顶端，依于咒语明点，以嗔恨为道，丸散智慧之