English
Intermediate explanation. The so-called "nature of the five wisdoms" and so on are the limb of life exertion, that is, speech is completely silent. This sentence is in the context of the text, so it will be explained below. The so-called "self-power jewel" and so on are holding, that is, the mind is completely silent. Among them, self, that is, blocking the five objects and five senses, is the coarse absorption. Jewel blocking is the absorption of discriminating thoughts and winds together. The vajra of stopping the mind is to make the mind absorbed into the four moments of luminosity, such as mirages, smoke, empty appearances, and lights appearing first, and then the four signs like a cloudless clear sky appear. Through the order of the five signs of the vajra path, it is said that the appearance of the luminous realm of space spreads the wisdom of emptiness to all dharmas. In this explanation, it says "the true edge and nirvana" and so on. If you think this is the meaning of luminosity, it is not necessarily so. If the actual true edge and nirvana are taken into account, the fourth order is not even the meaning of luminosity. The so-called true edge and nirvana must be explained as the actual realm of the object dharma and the dharmakaya of the perfect Buddha of the subject, because it is obscured by many inversions of the knowledge obscuration, and there are non-afflictive births, etc., so even the path of seeing does not become the true edge and nirvana. If you think that because it realizes that, it is that and that at the time of the path, it is the same here, so the name of that and that is established for the followers for many reasons. The fourth moment of the near attainment of mind silence is also established by the name of the true edge and nirvana, that is, although this does not realize the true edge in the way of yogic manifestation, it can clearly symbolize it through the experience. The so-called "any recollection" and so on are the limb of recollection, which is the order of the illusory body. That is, first, how the luminosity of mind silence enters, etc., is transformed from the same to the reverse, and from the reverse appearance of the three appearances and four signs, the mandala of the illusory body deity arises with immeasurable roots and branches. After that, before the illusory body order reaches the ultimate, the previous order enters the example luminosity before
Chinese
放出去之后，从那里面起来，变化成幻身。作为正行之法修习的次第，反复修习，使本尊显现增长，这是随念的支分。十六随念之时，从忆念佛陀等开始，将作为随念支分而修习的，此时也合适。为了修习各种应修习之法，而反复修习不同的相。三摩地的支分是，方便等，方便幻身和，智慧光明融合，是幻身的显现融入光明乐空之中。一切事物聚集为一体是，依靠二禅，将一切器情聚集为大乐一体。之后，从中刹那间生起如同双运的本尊身，幻身和光明的次第二者，虽然修习意义的次第相同，但是不同之处在于，幻身次第之时，融入光明作为前行之法时间短，变化为本尊显现作为正行之法长时间修习。而此处是，融入光明之后，修习乐空，作为正行之法长时间安住，变化本尊显现作为后行之法短暂修习的差别。如此这般反复串习之后，最终依靠现证菩提的灌顶，证悟意义的光明而转变为双运。双运是殊胜的成就，因此归纳为所修之果，六支是成办它的近修。第七，三瑜伽的体性是，引自续部之王吉祥幻化网的教证光明灯。应当了知三种瑜伽，加持和遍计，以及，自性完全圆满，瑜伽为诸佛所赞叹。以真言加持生起我慢，宣说瑜伽是加持。菩提心是清净，密咒种子生起广大，于手印的聚集中观察，逐渐使自性圆满，那被说为观察，宣说瑜伽是仪轨。一切种类的胜
English
After releasing it, rising from there and transforming into an illusory body. The order of meditating as the main practice, repeatedly practicing, causing the deity appearance to increase, is the limb of mindfulness. During the sixteen mindfulnesses, starting from remembering the Buddha, etc., those to be practiced as limbs of mindfulness are also suitable at this time. In order to practice various things to be practiced, repeatedly meditating on different aspects. The limb of samadhi is, means, etc., the means, the illusory body, and, the wisdom of luminosity merging, is the appearance of the illusory body merging into the luminosity of bliss and emptiness. Gathering all things into one mass is, relying on the two dhyanas, gathering all vessels and contents into one great bliss. Then, from that, in an instant, a deity body arises like union. Although the order of illusory body and luminosity, the two orders of meditation meaning are the same, the difference is that, during the illusory body order, entering luminosity as a preliminary practice is short in time, and transforming into deity appearance as the main practice is meditated for a long time. Here, after entering luminosity, meditating on bliss and emptiness, abiding in equanimity for a long time as the main practice, and transforming deity appearance as a subsequent practice is the difference of meditating for a short time. After repeatedly familiarizing oneself with this method, finally relying on the empowerment of manifest enlightenment, realizing the luminosity of meaning and transforming into union. Union is the supreme accomplishment, therefore it is summarized as the fruit to be attained, and the six limbs are the approaching retreat to accomplish it. Seventh, the nature of the three yogas is, quoted from the explanatory lamp of the king of tantras, the glorious net of magical illusion. The three yogas should be known as, blessing and complete calculation, and, the nature itself is completely perfect, yoga is praised by all the Buddhas. With mantra blessing, generate pride, it is said that yoga is blessing. Bodhicitta is pure, the secret mantra seed arises greatly, observing in the gathering of mudras, gradually perfecting the nature, that is said to be observation, it is said that yoga is ritual. All kinds of excel
Chinese
具有。 行持开展和收摄者。 刹那间圆满智慧者， 被称为圆满瑜伽。 如是，有通达瑜伽，加持瑜伽，和圆满瑜伽，此三者。 初者是，从空性中，以种子字、手印等次第，圆满生起具有面容和手印的本尊身，这是生起次第的本尊瑜伽，以及观想字、明点、光芒开展和收摄等的有相圆满次第，从生起安乐的角度来说，也是本尊瑜伽。 二者，加持瑜伽是，从咒语和乐空加持中，刹那间生起，具有面容和手印的本尊身是空寂的，气和咒语无别，以及心空寂的安乐等，不作分别，刹那刹那成就，是舍弃面容和手印的。 三者，圆满瑜伽是，具有面容和手印的是幻身双运，舍弃面容和手印的是光明大乐，此三本尊瑜伽中，五种次第全部包含。 接下来广说，如《总集经》所说，宣说生起次第的瑜伽。 如《行集经》所说，宣说身体完全空寂。 详细宣说与此论典的词义相关的内容。 其中，第一是，如此说，对于没有成熟生起次第者，是否会生起圆满次第的智慧呢？ 一般来说是有的。 《灯明》中也说， 同样，对于造作五无间罪和违犯根本堕罪者来说， 如果他们依靠上师的恩德，获得圆满次第而成就，甚至能够获得佛果，那么对于恶劣种姓等，更不用说了。 也就是说，即使根器敏锐者造作了巨大的业障，也能够仅仅通过圆满次第来清净，那么对于没有巨大业障者，更不用说了。 还有，如果说获得生起次第的稳固是先前获得圆满次第而清净的话，那么就应该说是二取的智慧，说圆满次第清净就不太合适了。 即使这样，现在的补特伽罗
English
Possessing. The one who performs expansion and contraction. The one who perfects wisdom in an instant, is called the perfect yoga. Thus, there are the yoga of thorough investigation, the yoga of blessing, and the yoga of complete perfection, these three. The first is, from emptiness, through the sequence of seed syllables, hand gestures, etc., the complete generation of the deity body with face and hands, this is the actual deity yoga of the generation stage, and the complete stage with signs that focuses on letters, bindus, light rays, expansion and contraction, etc., from the aspect of generating bliss, it is also deity yoga. The second, the yoga of blessing, is, from the blessing of mantra, bliss, and emptiness, generated in an instant, the deity body with face and hands is solitary, the wind and mantra are inseparable, and the bliss of mind's solitude, etc., without discrimination, accomplished in an instant, is abandoning face and hands. The third, the yoga of complete perfection, is, having face and hands is the illusory body union, abandoning face and hands is clear light great bliss, in these three deity yogas, all five stages are included. Next, explaining in detail, as stated in the "General Collection Sutra," the yoga of the generation stage is explained. As stated in the "Practice Collection Sutra," the complete solitude of the body is explained. The contents related to the words and meanings of this treatise are explained in detail. Among them, the first is, it is said, for those who have not matured the generation stage, will the wisdom of the completion stage arise or not? Generally, it is possible. In the "Lamp Clarification" it also says, Similarly, for those who have committed the five inexpiable sins and violated the root vows, if they rely on the kindness of the guru, obtain the completion stage and achieve accomplishment, even attaining Buddhahood, then what need is there to mention those of inferior lineage, etc.? That is to say, even if a sharp-witted person has created great karmic obscurations, they can be purified solely through the completion stage, then what need is there to mention those who do not have great karmic obscurations? Also, if it is said that obtaining stability in the generation stage is purified by previously obtaining the completion stage, then it should be said that it is the wisdom of the two grasps, saying that the completion stage purifies is not appropriate. Even so, the present individual
Chinese
总的来说，就像梯子的阶梯一样，生起圆满次第的智慧，要么先生起次第的修习，要么生起次第和圆满次第的修习两者平等地修习，首先生起次第和共同的功德显现，之后也有圆满次第的非共同功德生起的情况。也就是依靠亲近的次第、修习的次第、大修习的次第，使生起次第和它的果实得以显现。其中，生起次第是世俗的瑜伽，如《金刚幕续》第八品所说：“如果不存在矛盾，那时存在清净胜者的事物，从世俗谛中真实安住，以轮的形象观修法。”以及第十四品所说：“为了摧毁庸俗的状态，真实宣说修习，为了获得自性状态，修习也不是修习。菩萨们如是证悟，然而为了平等清净不净，应当观修诸佛的身像。”这里所说的庸俗的状态，指的是平凡的分别念，即器情世界等在处所时间上是确定的，各自具有特征，执着于混合和矛盾，并且因此而显现执着于自己的自性不是无边无际的佛性。作为它的对治，修学生起次第，也是作为对执着于不净事物的对治，观修空性和本尊显现两者，作为对执着于非坛城的对治，观修坛城本身。虽然不是能从根本上拔除世间分别念的那种具有矛盾的对治，但是作为对治，通过忆念佛的形象，是具有舍弃所舍弃的不净执着分别念的，以驳斥对某一方面显现执着的那种对治的方式来进行清净的。
English
In general, like the rungs of a ladder, to generate the wisdom of the completion stage, either the practice of the generation stage precedes it, or the practice of both the generation stage and the completion stage are practiced equally. First, the common qualities of the generation stage appear, and then there are also cases where the uncommon qualities of the completion stage arise. That is, by relying on the stages of approach, the stages of practice, and the stages of great practice, the generation stage and its fruits are made manifest. Among these, the generation stage is the conventional yoga, as it says in the eighth chapter of the Vajra Tent Tantra: "If there is no contradiction, then there is the purification of the objects of the Victorious Ones. From truly abiding in the conventional truth, contemplate only the Dharma in the form of a wheel." And in the fourteenth chapter: "In order to destroy the ordinary state, practice is truly proclaimed. In order to attain the state of self-nature, practice is also not practice. Bodhisattvas realize it in this way, but in order to equally purify the impure, one should contemplate the forms of the Buddhas." The ordinary state here refers to ordinary conceptual thoughts, that is, holding the outer and inner worlds, etc., as definite in place and time, possessing their own characteristics, clinging to mixture and contradiction, and therefore clinging to the appearance that one's own nature is not the boundless Buddha-nature. As a remedy for this, the practice of the generation stage is also practiced as a remedy for clinging to impure objects, contemplating both emptiness and deity appearance, and as a remedy for clinging to non-mandala, contemplating the mandala itself. Although it is not the kind of contradictory remedy that can eradicate worldly conceptual thoughts from the root, as a remedy, by remembering the form of the Buddha, it is a complete abandonment of the conceptual thoughts of clinging to impurity, and it is a purification in the manner of a remedy that refutes clinging to the appearance of one aspect.