English
The peace and happiness of the mind, especially during the stages of wisdom, the secret tips of wisdom and means, the flow of Kunda emerges, and here the body of wind and mind is accomplished and enjoys great bliss. It is also said that there are three times: good times, bad times, and inconceivable times. This can also be applied to the three places of breathing. The spring time above, (《ཛཾ》，zam，Tibetan-Sanskrit comparison, seed syllable, suppression) + the time of cessation, and the attainment of inconceivable wisdom from its bliss, etc., are applied in sequence. The result is the temporary body, wisdom is the clear light Dharmakaya, and benefiting sentient beings with emanations is the Nirmanakaya. Wisdom is the red aspect appearing as a jewel, the wisdom of equality. The white aspect abides in the crown, the mirror-like wisdom. The essence of the above three bodies is one, the wisdom of discernment. The ability to benefit sentient beings is the wisdom of accomplishment. Seeing the emptiness of the nature of all phenomena is the wisdom of the Dharmadhatu. This is the union of learning. The ultimate result is that after obtaining it, by practicing, the three bodies of the Buddha's land of complete fruition will be accomplished. From the complete manifestation of the secret reality, abandoning the various distinctions such as beginning and end, the unparalleled all-pervading space-like thing is the Dharmakaya. Thus, pervasiveness is shown by pervasiveness, and others show permanence. What is the nature of merit and wisdom, the combination of the two, that manifests as the self-nature free from all elaborations? That is the Sambhogakaya. With merit, other appearances are manifested, and with self-nature, etc., the Buddha's self-appearance is manifested. I prostrate to the three bodies of the King of Conquerors, the secret reality is completely revealed. The King of Conquerors mentioned here is the Nirmanakaya. Their nature has already been described above. Secondly, the meaning of the text is, subtle and coarse, etc. When the subtle and coarse elements dissolve into the central channel, the body of wind and mind is accomplished. Then, the laws of the body, the movement of wind and subtle bindus, etc., and the laws of the mind, the dualistic appearance of the eighty emptinesses of nature dissolve. The three minds also dissolve into the clear light of the stages of dissolution, thereby obtaining the body of non-dual wisdom, the secret stages of the result of the co-emergent body of great bliss of emptiness and bliss. May we attain the condensed realization of those four stages.
Chinese
也可以这样说，四种次第各自的体性、声义、处所、所缘、验相可以连在一起，其他的都已讲完。所缘，包括遣除障碍、增益等，应在口诀中了解。声义是，续部是三脉、四轮以及字。咒语是脐间的拙火。智慧是稳固明点的四喜。秘密是风心融入光明。次第是修习它们的次第。第二，果的成就方式，总说道的行处，别说地的行处。第一，四组的业果，三组的道果。第一是欢喜等，以乐空不二的智慧四喜次第修习四种明点之胜妙，由此清净其上的四种障碍，现前四身。其中四明点，身体的明点是粗分精液之界，语的明点是中分精液之界，意的明点是黑暗之界，智慧的明点是这些的具漏之心。障碍有四种状态的障碍，粗大错乱的显现是醒时，只有风心的错乱是梦中，错乱显现之因的愚昧是熟睡，执着于明点变异是第四状态，称为第四状态。一切有情恒常处于这四种错乱之中，但在这些状态中串习力强大，所以这样观察。因此，以欢喜的智慧使身体的明点眉间和脐间稳固，清净醒时的障碍，现前化身。以胜喜将语的明点束缚于喉间和密处，清净梦境的状态，现前报身。以异喜将意的明点束缚于心间和宝处，清净熟睡的状态，现前法身。以俱生智慧的明点束缚于脐间和脉会合之处，止息第四状态，现前大乐之身。第二是，所修是二谛和双运，共三种。修习方式是瑜伽。
English
Alternatively, one could say that the nature, sound and meaning, location, object of focus, and signs of experience of each of the four stages can be linked together. The others have already been explained. The object of focus, including dispelling obstacles and increasing benefits, should be understood in the oral instructions. The sound and meaning are: the tantra is the three channels, four wheels, and syllables. The mantra is the inner heat of the navel. Wisdom is the four joys that stabilize the bindu. The secret is the wind-mind entering into luminosity. The stages are the order of meditating on them. Second, the way of accomplishing the result: a general explanation of the path to be traversed, and a specific explanation of the way of traversing the bhumis. First, the karmic results in sets of four, and the path results in sets of three. The first is joy, etc. By meditating on the four supreme bindus with the stages of the wisdom of bliss and emptiness being non-dual, the four obscurations above them are purified, and the four kayas are manifested. Among them, the four bindus: the bindu of the body is the coarse essence of semen; the bindu of speech is the intermediate essence of semen; the bindu of mind is the realm of darkness; the bindu of wisdom is the mind of these with outflows. The obscurations are the obscurations of the four states: the coarse appearance of delusion is the waking state; the delusion of only wind-mind is the dream state; the ignorance that is the cause of deluded appearances is deep sleep; attachment to the changing bindu is called the fourth state. All beings constantly engage in these four delusions, but the force of habit is strong in these states, so they are examined in this way. Therefore, with the wisdom of joy, the bindu of the body is stabilized at the eyebrow and navel, purifying the obscuration of the waking state, and manifesting the nirmanakaya. With supreme joy, the bindu of speech is bound at the throat and secret place, purifying the state of dreams, and manifesting the sambhogakaya. With special joy, the bindu of mind is bound at the heart and jewel place, purifying the state of deep sleep, and manifesting the dharmakaya. With the bindu of innate wisdom bound at the navel and the place where the channels meet, the fourth state ceases, and the mahasukha kaya is manifested. Second, the objects of meditation are the two truths and union, a total of three. The way of meditating is yoga.
Chinese
通过三次第的修行，生起智慧，以三种行持达到究竟，自身转变为三种补特伽罗，最终显现果位三身，这是二谛等的教义。世俗谛是显现方面，胜义谛是空性方面，双运是双运的次第，这些都是包含直接和间接道路的生起次第和圆满次第。三种瑜伽的修法，是从《现观庄严经》、《幻网经》等众多续部中所说，也引用了众多大成就者的论典。如是说：当知有三种瑜伽，即加持和殊胜相，以及不可思议圆满身，此瑜伽为诸佛所赞叹。如是宣说了，三种瑜伽的自性，造作与非造作的差别，以及对彼宣说方式的最终决断，共有三种。第一种是：以分别念修行的瑜伽是胜相或殊胜相的瑜伽，通过串习它的力量，之后即使没有分别念也能清晰显现的是加持的瑜伽。自性不可言说，如心不动摇般，以任运成就的方式显现各种道之法的是不可思议的瑜伽。对于空性、本尊的形象、脉、气、明点等一切，都可以出现这三种瑜伽的差别。有些人认为只有本尊形象的瑜伽才是瑜伽，这是不合理的，因为这不是本尊瑜伽的差别，而是瑜伽总体的差别。第二种是：加持和殊胜相两种是造作的，不可思议是非造作的。一般来说，虽然所有的圆满次第都可以使用非造作的名称，但这是以三种瑜伽的次第来作为同类项的次第。第三种是：从众多续部中以同一音调宣说，并引用到《春之明点》中：如同为了追求彼岸的利益，善巧地驾驭船只，到达彼岸后就会舍弃它，完全区分也是如此。对于曼荼罗等，凡是执着于造作的，一切都是好的，没有不好的。如是宣说，对于成为非造作之器者，宣说了造作的瑜伽，何时依赖于它而修习非造作
English
Through the practice of the three stages, wisdom arises, and the three conducts reach the ultimate, transforming oneself into three types of individuals, and ultimately manifesting the fruition of the three bodies. This is the teaching of the two truths, etc. The conventional truth is the aspect of appearance, the ultimate truth is the aspect of emptiness, and union is the stage of union. These are all the generation stage and completion stage, including the direct and indirect paths. The practice of the three yogas is taught in many tantras such as the Guhyasamaja Tantra and the Mayajala Tantra, and many treatises by great siddhas are also quoted. As it is said: Know that there are three yogas, namely blessing and excellent signs, and inconceivable perfect form. This yoga is praised by all Buddhas. Thus it is proclaimed, the nature of the three yogas, the difference between artificial and non-artificial, and the final determination of the way to teach it, there are three. The first is: The yoga of practicing with conceptual thought is the yoga of excellent signs or special signs. Through the power of familiarizing with it, later, even without conceptual thought, what appears clearly is the yoga of blessing. The nature is inexpressible, like the mind is unwavering, the yoga of inconceivable is the way in which various dharmas of the path appear spontaneously. For emptiness, the image of the deity, the channels, winds, bindus, etc., all can have the difference of these three yogas. Some people think that only the yoga of the deity's image is yoga, which is unreasonable, because this is not the difference of the deity yoga, but the difference of the overall yoga. The second is: blessing and excellent signs are both artificial, and inconceivable is non-artificial. In general, although all completion stages can use the name of non-artificial, this is the stage that uses the stage of the three yogas as a similar term. The third is: It is proclaimed in the same tone from many tantras, and quoted in the Spring Bindu: Just as in order to pursue the benefit of the other shore, skillfully steer the boat, and after reaching the other shore, one will abandon it, the complete distinction is also the same. For mandalas, etc., whatever is attached to artificiality, everything is good, there is nothing bad. As it is said, for those who have become vessels of non-artificiality, the artificial yoga is proclaimed, when relying on it to practice non-artificiality
Chinese
当修习的时候，不要舍弃造作，如果努力于造作，身心会疲劳，而且那疲劳会妨碍与生俱来的智慧的修习。在《解脱之滴》中也说：行为之事乃坛城，行为之事乃食子，行为之事乃火供，行为之事乃念珠，行为之事乃跏趺坐等，勤劳做什么呢？是迷惑最初修行者啊！通达事物之真如后，舍弃有分别之诸法，获得菩提之安乐。因此完全舍弃分别念，增长深奥明晰无二之法，于如来之言教道上，不要作咒语明智之分别念，分别念乃大愚痴。如是说。根器敏锐者，即使是最初修行者，也可以直接进入无造作之瑜伽。此教证乃在《现观庄严幻网》和《金刚心要庄严》以及《桑布扎》等许多经典中，以同一密意和同一言教所说，是所引用的教证。应当思维，佛所说的秘密真言道上，不要执着于分别念。三种人是：稍微获得三摩地，到未获得能力之前，是最初修行者；获得能力后，到未获得成就之前，是瑜伽士；获得殊胜或共同的大成就后，是成就者。成就者也有两种，即获得共同成就和殊胜成就两种。殊胜成就也有，未净地七地的微小成就，和佛陀的大地。有些人说，即使允许佛陀使用成就者的名称，那也是没有说的，这是因为没有了解成就和成就者二者名义和意义都是一样的胡说八道。第二，凡夫的十二地和圣道的十二地中，首先是：三十七道品等，即三十七根本蕴界风等粗大的，在加行道暖位时融入，因此是其十二地。从顶位到世第一法之间，细微的风停止时，如前者一样安立为十二地。但不能说这裡根蕴风等从根本上融入，首先是安放能力之后。