English
Or begging, or others giving food is also acceptable. Abandon all distractions, and relinquish even the slightest attachment, like a sesame seed. Earnestly engage in combining with the wisdom mudra that arises from your own heart. In particular, practitioners of the Completion Stage should constantly meditate on the luminosity of sleep. This is called the conduct of Bhusuku. Bhu (བྷུ，梵文天城体：भु，IAST: bhu, meaning: to eat) is bhunjana (梵文天城体：भुञ्जन，IAST: bhuñjana, meaning: eating); Su (སུ，梵文天城体：सु，IAST: su, meaning: to sleep) is sutaneta (梵文天城体：सुतनेत，IAST: sutaneta, meaning: sleeping); Ku (ཀུ，梵文天城体：कु，IAST: ku, meaning: to do) is kutisara (梵文天城体：कुटिसर，IAST: kutisara, meaning: hut) which means walking for the sake of urination and defecation. It means abandoning all conceptual thoughts except for eating just enough food to sustain the body, entering the luminous sleep, and walking. Here, it is said to meditate on the luminosity of sleep, but it does not mean that merely the natural occurrence of sleep is entering luminosity, because that also exists in the other two conducts in this context. Therefore, for the other two conducts, the substitute for relying on external mudras is meditating on the luminosity of sleep here, so one should constantly enter sleep. Therefore, the extremely simple conduct of the Generation Stage should not be called the conduct of Bhusuku. The second is that the conduct of desire of those with attachment is merely the extremely simple conduct of the Generation Stage. And the conduct of diligent ones attaining enlightenment in this life is the wisdom mudra combined with sleep, as shown above, which is the very essence of the extremely simple conduct. When passing through the bardo, merging the appearance of the clear light of death into the path with death; after gaining warmth, focusing single-pointedly on the luminosity of sleep, if the illusory body is not attained in this life, then attaining it in the bardo and accomplishing the union body based on that, or passing over based on attaining a special body of a knowledge holder, can also be said to be the conduct of attaining enlightenment through rebirth by combining with sleep. And progressing through the ten bhumis in the manner of the Sutra system, entering the Mantra path is the conduct of the near cause of forceful means. These three are in accordance with the extremely simple conduct. The two in the middle are not actual conducts, and the last one, although relying on the karma mudra, is also gathered into the aspect of extreme simplicity for contemplation. This is just a symbol, it is the conduct of the near cause of enlightenment.
Chinese
全部都是。如果稍微分析一下这些的结尾，那么总的来说，如上所述，如果没有获得光明，即使获得了幻身，也说会转生。主要是指中阴生有相似的情况。但是，在中阴本身获得幻身的情况下，也有会转生的情况。因此，如果没有获得光明，这是一个最终的判断。一般来说，这种情况是不可能发生的。即使获得幻身，今生没有获得光明，死的时候也不可能不获得意义的光明。因此，即使不能完全成就意义，也是不可能的。如果不能完全成就，就会变成转轮王，这就像说，即使在中阴成就幻身的情况下，也没有仔细分析。自己也说，如果生起显现的证悟，没有机会修行就死了，这被认为是经过转世而成佛的圆满次第。如果获得幻身，就不会转生，这有什么矛盾呢？即使自己追随的宗派有如此明显的矛盾，也没有意识到自己的不足。他说，我研究了佛经，听闻和思考之后，认为在汉藏地区像日月一样著名的人，也有很多不理解佛经要点的错误。对于持有唯识宗的大学者们，以及自续中观派，特别是弥勒巴、阿跋耶等等，以及藏地前后出现的智者和成就者，都恶语相向，令人无法忍受。经中说：如果孩子知道自己做了什么，那就是智者。如果孩子认为自己聪明，那就是非常愚蠢。也就是说，愚蠢的人如果知道自己愚蠢，那就是稍微聪明的人。如果自己愚蠢，却傲慢地认为自己聪明，那就是非常愚蠢的人。需要思考所说的意义。这里说即使获得幻身也会转生，经文的真实意思是：就是取中阴身，因为这是今生获得幻身时候的行为。仅仅以风心成就身的人修行时，依靠粗细元素的融入方式，光明出入循环发生，所以在简略修行的时候，元素
English
All of them. If we analyze the end of these a little, then in general, as mentioned above, if you have not attained the clear light, even if you have attained the illusory body, it is said that you will be reborn. It mainly refers to the similarity between Bardo and the process of taking rebirth. However, even in the case of attaining the illusory body in Bardo itself, there are also those who take rebirth. Therefore, not attaining the clear light is an ultimate judgment. Generally speaking, this kind of situation is impossible. Even if you attain the illusory body, even if you do not attain the clear light in this life, it is impossible not to attain the meaning of the clear light at the time of death. Therefore, it is impossible for the meaning to be completely accomplished. Even if it is not completely accomplished, it will become a Chakravartin King, which is like saying that even in the case of accomplishing the illusory body in Bardo, there has been no careful analysis. He himself also said that if the realization of appearance arises, and he dies without having the opportunity to practice, this is considered to be the completion stage of attaining Buddhahood through rebirth. If you attain the illusory body, you will not be reborn, so why is there a contradiction? Even if the sect that you follow has such obvious contradictions, you have not realized your shortcomings. He said that after studying the scriptures, listening and thinking, he believes that even those who are as famous as the sun and moon in the Han and Tibetan regions have many mistakes in not understanding the key points of the scriptures. He uses unbearable harsh words against the great scholars who hold the Mind-Only school, as well as the Svatantrika Madhyamaka school, especially Maitripa, Abhaya, etc., and the wise and accomplished ones who appeared before and after in Tibet. The Sutra says: If a child knows what he has done, then he is wise. If a child thinks he is smart, then he is said to be very foolish. That is to say, a fool who knows that he is a fool is a slightly wise person. If you are a fool, but arrogantly think that you are smart, then you are a very foolish person. You need to think about the meaning of what is said. Here it is said that even if you attain the illusory body, you will be reborn. The real meaning of the scripture is: it is to take the Bardo body, because this is the behavior at the time of attaining the illusory body in this life. When a person who has attained the body of wind and mind alone practices, relying on the way the subtle and coarse elements dissolve, the cycle of clear light entering and leaving occurs, so when practicing in brief, the elements
Chinese
说是融入脉轮的方式。此处会出现获得殊胜成就之兆的梦境，并且大多能获得具有身轻如羽等八功德的持明者果位。在生起次第的修行之时，将成就真正付诸实践，即使极其简略也可以，但无论繁复与否，都必须先进行。对于极其简略的，据说仅以维持身体的食物就足够了。有些人认为需要依赖苦行，有些人则说需要能使身体稳固的食物。这两种说法都没有领会要点。作为一般行为的特征，有些人放弃苦行而追求享乐，并且在获得禅定兴盛之殊胜成就时，也未必一定要进食等等。因此，其他的两种行为都追求许多享受，而这种行为则不需要特别追求超过维持身体的必需品。在作为譬喻光明究竟的修行中，无论主要修持三种中的哪一种，都必须修持繁复或简略中的一种。直至成就仅凭风心的身，无论依赖三种行为中的哪一种都可以。对于根器敏锐者，极其简略迅速；对于中等根器者，简略；对于下等根器者，繁复。考虑到这一点，俄·乔贝波（འགོས་ཆེས་པོ，）将智慧大小三种颠倒运用，也没有矛盾。如果生起显现的证悟，而不依赖修行也能获得幻身，如果认为这与必须修持前两种修行相矛盾，那并不矛盾。如果不修行，依赖业力也能成就，但修行之后，除非是成佛的近因，否则如果是极其简略，就必须舍弃业力，因此，获得显现后，仅凭极其简略无法成就的原因就在于此。此外，在修行之时，会出现猛烈的修法，即为了使安住于手印莲花中的本尊以金刚橛击打而赐予成就，从而集中精力并加以催促。此外，与修行相应的修法，最长应进行六个月。如果这样还不能成就，就再进行两
English
It is said to be the way of dissolving into the chakras. Here, dreams that are omens of attaining supreme siddhi will occur, and most will attain the state of a vidyadhara with the eight qualities of lightness of body, etc. When applying actual siddhis in the practice of the generation stage, even if it is extremely simple, it is sufficient, but either elaborate or simple must be done beforehand. For the extremely simple, it is said that food that only sustains the body is sufficient. Some think it is necessary to rely on asceticism, and some say that food that can stabilize the body is necessary. Both of these statements do not seem to grasp the point. As a characteristic of general conduct, some abandon asceticism and pursue enjoyment, and there is no necessity to eat when attaining the supreme accomplishment of the flourishing of samadhi, etc. Therefore, the other two conducts seek many enjoyments, but this conduct does not specifically seek more than the necessities to sustain the body. In the practice of the ultimate illustrative luminosity, whichever of the three is mainly practiced, one of the elaborate or simple must be practiced. Until the attainment of the body of wind-mind alone, whichever of the three conducts is relied upon is fine. For those with sharp faculties, the extremely simple is quick; for those with intermediate faculties, the simple; and for those with inferior faculties, the elaborate. Considering this, there is no contradiction in Ngo Chökyi Dorje (འགོས་ཆེས་པོ) applying the three sizes of wisdom in reverse. If the realization of appearance arises and the illusory body is attained without relying on practice, if it is thought that this contradicts the necessity of practicing the first two practices, it is not contradictory. If one does not practice, it can be accomplished by relying on karma, but after practicing, unless it is the near cause of Buddhahood, if it is extremely simple, one must abandon karma. Therefore, the reason why it cannot be accomplished by extremely simple means after obtaining appearance is this. Furthermore, during practice, fierce methods occur, that is, in order to make the deity residing in the mudra lotus bestow siddhi by striking with the phurba, one focuses and urges. Furthermore, the practice corresponding to conduct should be done for a maximum of six months. If it is not accomplished in this way, then do it two
Chinese
如果那样不成就，就重复三次，就能成就。如果那样还不成就，就做猛烈诛法，即宰杀金刚萨埵的仪轨，说必定能成就。有些藏人认为是圆满次第，有些则认为应行生起次第之行。必须要做的是，具有圆满次第之高深证悟、不可思议之见解者，先完成生起次第，然后行使劝请本尊之行。这是主要依靠生起次第的一个特点，即与本尊相见，立即获得殊胜成就，这是个别的情况。第二，关于经文的内容，分为行为的次第、果、仪轨三部分。第一部分是：努力以乐来阻止粗重的二取显现，被认为是“舍弃”。或者，暂时舍弃圣道的遍行等持，因此，这是遍行之殊胜行为。善良者最初行持，无论做了什么，如说谎、邪淫、恶语等，在因位时，具有菩提心；在必要时，能见到自己迅速成就菩提之理；在正行时，转为无分别智慧的游舞；在果位时，自己的智慧增长，转为利他，因此，那些也是未被罪恶玷污的殊胜善行。因此，那里永远不可能有恶行。在一切时间、地点、情况下，都只行持善良，因此是普贤行，即中间的行为。正如《佛合续》中所说：“于淫者转为淫，于嗔者转为胜嗔，于寂者转为胜寂，于猛烈者以猛烈压制。”即随所应调伏而行持。这被称为视善为平等性。如《桑布扎续》中所说：“彼之罪与福，二者皆为分别念，智者应舍弃此二者。”因此，是证悟无取舍之实相。行持这些，就能获得无量成就。获得大暖相后，如果能成办意义，就应行持降伏四魔之行，即自己无惧无畏，降伏魔、非人、外道等，以威力压倒一切人和言语，以及憎恨和残暴。此外，还有成就。