English
Like the image in a mirror, there are twelve analogies. For example, each analogy shows one aspect of the characteristics, thereby fully demonstrating the twelve characteristics. The three main examples are: In the Five Stages, it is said, "The mirror is the image, symbolizing the illusory body. The various colors are like a rainbow, pervasive like the moon in water." This illustrates that being complete and perfect in an instant, appearing but without inherent existence, is like the image in a mirror; the colors are not mixed separately, like a rainbow; when one moon rises, images appear simultaneously in all water, similarly, although the essence of the illusory body is without difference, various appearances such as mandalas appear limitlessly, like the moon in water. Later, some who claim to be followers of Jetsun Lho Drak Marpa believe that being able to perform transference of consciousness into another body also comes from this illusory body, which is just speculation without proper learning. Transference of consciousness is blocking the door of the wind energy, and merely being familiar with the target of transferring consciousness from the heart chakra; for transference into another body, if on top of that, the manifestation of clinging to the truth of external appearances is prevented, then it can be blocked (the door of the wind energy), and mastering the skill of transferring in and out at will in the path of mudra, and fulfilling the conditions of external deities and dakinis being pleased and becoming special companions, even if the special way of wind energy entering the central channel, abiding, and dissolving is not accomplished, one can master it; even if it is accomplished, if those conditions are not fulfilled, it will not be successful. Giving the name to distinguish between wind-mind and the gross body, thinking that the body of wind-mind can go to many Buddha-fields, etc., using these signs to think that it is different from the gross body and clothes, is unreasonable. There are many things to be analyzed here, but for now, that's all. Third, explaining union, including the manifest enlightenment as the cause, the nature of union as the result, and briefly describing what is to be abandoned, what to rely on, and the boundaries. First, explaining the manifest enlightenment as the cause, including the basis, the essence, the way of entering, and the special characteristics. First, the basis is the impure illusory body itself. Second, the essence is the wisdom of abandoning the seeds of eighty types of nature, is the nature of the path of seeing, is the wisdom of newly seeing the Dharma-nature that has not been seen before, is the wisdom of the cessation of dualistic appearance. Similar to this is, for example, the disappearance of various coarse dualistic appearances in luminosity. If these have not arisen, then introducing the stages of manifest enlightenment, such a manifest
Chinese
虽然说了许多不是现证菩提次第的理由而进行驳斥，但前一种观点占优势，前一种观点的某些追随者，在没有上师甚深口诀的情况下，也阐述了许多看似是现证菩提次第的理由。但这也没有满足前者的意愿。例如，就像没有见到佛陀本身，而是展示了画像等，并介绍了与佛陀身形相似的形象，说“就这样修”，但如果用谎言欺骗说“现在你已获得见道”，那么从过去到现在，具有甚深窍诀的导师们是不会这样做的。因此，将心识介绍为法身，这种加持转移的甚深口诀，不需要让所有人都无法理解。第三，作为象征的方式，也要很好地了解瑜伽续部的五种现证菩提的分类。这里，密集金刚和金刚帐篷二者，以一个意旨和一个声音说：“金刚日落之后，应当勤奋地修习，黎明出现之时，殊胜的禅定将会成就。”因此，这有内在的现证菩提和外在的现证菩提两种。外在的现证菩提是，在傍晚月光照耀之时，主要修习显现的智慧。然后，到了白天，就修习增长。太阳落山时，修习获得，因此在黎明出现之时，就能现前证得意义的光明现证菩提。这是与内在的禅定形式相同的，外在的时间差别，因此称为外在的现证菩提。内在的现证菩提是，在上述时间差别中，太阳完全变红时，以会供等作为前行，与明妃一同向上师祈祷，上师给予智慧智慧的灌顶，并对那个智慧介绍现证菩提次第的口诀，这是第四灌顶，通过不断地串习，在黎明时分现证菩提，现前见道。这是从瑜伽父续和母续二者中宣说的。精通母续的大成就者们所说的是，那个灌顶的
English
Although many reasons are given and refuted for why it is not the order of manifest enlightenment, the former view prevails, and some followers of the former view, without the profound instructions of the holy guru, also explain many seemingly valid reasons for it being the order of manifest enlightenment. But this does not fulfill the intention of the former. For example, it is like not having seen the Buddha himself, but showing painted images and so on, and introducing an image similar to the Buddha's form, saying, "Meditate like this." But if one deceives with lies, saying, "Now you have attained the path of seeing," then from the past until now, those with profound instructions of introduction would not do this. Therefore, the profound instruction of blessing transference, which is called introducing the mind as the Dharmakaya, does not need to be incomprehensible to everyone. Thirdly, as a symbolic method, one should also understand well the classification of the five manifest enlightenments of the Yoga Tantra. Here, the Guhyasamaja and the Vajrapanjara, with one intention and one voice, say: "After the Vajra sun sets, one should diligently practice. At the time when dawn arises, the supreme meditation will be accomplished." Therefore, there are two types: inner manifest enlightenment and outer manifest enlightenment. The outer one is that in the early evening when moonlight shines, one mainly meditates on the wisdom of appearance. Then, when it dawns, one meditates on increase. When the sun sets, one meditates on attainment, so that at the time when dawn arises, one manifests the manifest enlightenment of the light of meaning. This is a difference in external time, which is the same as the form of inner samadhi, and therefore it is called outer manifest enlightenment. Inner manifest enlightenment is that in the same previous time difference, when the sun turns completely red, one performs a feast offering and so on as preliminaries, and together with the consort, one remains in prayer to the guru. The guru bestows the empowerment of wisdom and introduces the instruction of the order of manifest enlightenment to that wisdom, which is the fourth empowerment. Through continuous familiarization with that, at dawn, one manifests enlightenment and realizes the path of seeing. This is explained in both the Yoga Father and Mother Tantras. The great accomplished ones who are skilled in the Mother Tantra say that the empowerment of
Chinese
与智慧母相结合，白分融化的大乐空性观看到究竟，从月亮中证悟。与智慧母的红分一同牵引，以所依明点增上的差别，乐空无二无别达到究竟，从太阳中证悟。从其顶门融入。以充满一切身的乐空，了知清净本来空性达到究竟，从手印中证悟。从那之中，一切法有境与有境无二无别观看到究竟，从合一中证悟。从那之中，心化为法身和身报身等，从圆满身中证悟。如果与获得见道时相结合，有观看到究竟是否的差别。作为获得二身的代价，双运成就。成佛时的菩提心白分红分是智慧的自光之明点。见道时的那个时候，大多是明点地界，以它的来往，地身必定会发生位置变化。这个次第没有从聚集上明显宣说，但是续部是以其他因由了知的道理，母续派的现证菩提的细微之处，在那里也结合起来就更好了。譬如在究竟的示范光明的时候，也像这样介绍就非常好，即使生起任何一种光明的证悟，也会顺应。成佛时候的近取因安住在行持的最后，依靠像这样的而成佛。即使没有具有人依的喇嘛，但是在此现证菩提的时候，诸佛也作灌顶，因此必定依赖灌顶。第四，瑜伽续中说，即使从到彼岸的道的十地直到最后有者之间走过，最终也必定要依赖密咒的五种现证菩提之道。在无上瑜伽这里也大多与之相同，无上意趣的经论中说：释迦牟尼如来，想要现证菩提，以大空性成佛，这样明显地意欲。在尼连禅河的岸边，安住于不动摇的等持中。那时胜者虚空金刚，像芝麻荚一样充满。胜者的儿子拿着钹和。
English
When combined with the wisdom mother, the ultimate realization of the great bliss emptiness, where the white element dissolves, is enlightenment from the moon. When drawn together with the red element of the wisdom mother, the ultimate inseparability of bliss and emptiness, with the distinction of the supporting bindu increasing, is enlightenment from the sun. It dissolves from its crown. Knowing that the defilements are primordially empty with the bliss emptiness that fills all bodies is the ultimate enlightenment from the mudra. From that, all dharmas, subject and object, are seen as inseparable, the ultimate enlightenment is from becoming one. From that, the mind transforms into the Dharmakaya and Sambhogakaya, etc., enlightenment is from the complete body. When combined with the time of attaining the path of seeing, there is a difference in whether the ultimate seeing is present or not. As the price for attaining the two bodies, union is accomplished. The white and red bodhicitta at the time of enlightenment are bindus of the self-light of wisdom. At that time of the path of seeing, it is mostly the bindu element, and with its coming and going, the elemental body will definitely change position. This sequence is not clearly explained from the gathering, but the tantra is the reason for knowing by other causes, this subtle manifestation of enlightenment in the mother tantra tradition, it would be good to combine it there as well. It would be very good to introduce it in this way even at the time of the ultimate example luminosity, and even if any kind of realization of luminosity arises, it will be in harmony. At the end of abiding in the practice that is the proximate cause at the time of enlightenment, one becomes enlightened by relying on something like this. Even if there is no lama with a human basis, the Buddhas bestow empowerment at this time of manifest enlightenment, so it is necessary to rely on empowerment. Fourth, the Yoga Tantra says that even if one traverses the ten bhumis of the path of the perfections up to the last existence, one must ultimately rely on the five paths of manifest enlightenment of mantra. Here in Anuttarayoga, it is mostly the same, in the scriptures of the unsurpassed intention it says: Shakyamuni Tathagata, desiring manifest enlightenment, attains Buddhahood through great emptiness, thus manifestly intending. On the banks of the Nairanjana River, he abides in unwavering samadhi. At that time, the Victorious One, Space Vajra, was as full as a sesame pod. The son of the Victorious One with cymbals and.
Chinese
以一个音调来催促，此禅定并非完全清净。以此不能获得最终的解脱，如虚空般清净。观想光明，获得光明的境界后，将转生为极喜之身。那时，将获得极喜金刚之身，成为一切的主宰。如是听闻此声音后，之后放下不动的禅定。如是于半夜时分，佛子应如是观想。如是说。此为进入密咒之极，获得十地之后的行为。然特殊的常边智慧，不入密咒之道则不能获得。为了确定此理，故以哦阔的导师薄伽梵为例，比作明亮。那些导师们在究竟的意义上，并非认为薄伽梵是化身，而是在那个时代如此成佛。密咒的如实之义是如此教导的，这并不矛盾。如是于不动尊大瑜伽士续中云：为了摧毁世间的恶行，天女幻化之子以智慧，八万四千之妻，总而言之又回到，尼连禅河边，战胜魔众而成佛，示现导师之导师，并非为了胜义谛。从何处与大地海洋相连，于具乐之上成就佛果。金刚莲花双运，从何处获得殊胜之乐。以乐而得菩提。如是说，虽已通过行淫而现证圆满正觉，然为了摄受智慧低下且无贪执者，示现出家并苦行而成佛之相。犹如为了成佛，必须行淫的例子一样。此外，该续中也清楚地表明了无始以来就已现证菩提。因此，在世俗谛中，可以承认这一点。在密咒中，关于导师成佛之方式，出现了两种不同的观点。此外，不要认为此近取之灌顶本身就是行为，所以仅仅是行为的替代品，而不是真正的行为。心要的总结是：十地以下的外