Chinese
又修习不可思议，是为次第。所有圆满次第都可归纳为清净气、清净明点、清净心三种，其中前两种次第清净气，第三种和第四种清净白红明点，第五种不可思议清净心。又真实修证无二智慧身，其因有两种，第一是不可思议。因可分为实因，即白红明点的运行止息而稳固；和缘因，即气融入。其中第一种，通过三个白明点和四个红明点而稳固。气，首先经历入、住、融三阶段，然后是净治脉道，最后是稳固。其中第一，以带种子字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的方式加持自身；第二，不带种子字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）；第三，是各种金刚次第。其数量如此确定。第三是，如是说：仅以生起，即成最胜，且具足喜乐。具足五种神通，可行于虚空，具足神变，并获得隐身之殊胜。能忆念前世，知晓三界之境地，以及过去、未来、现在所发生之事。以圆满次第之智慧，由上师之恩德而获得，故必生起大乐俱生智，以及眼、耳、鼻、舌、身、意之神通，共有六种。第六种是忆念前世和知晓他人心念等，此后会讲述，故此处为五种。这些是通过俱生智的力量而获得的，当五根识全部转化为大乐之智慧时，习惯于此，立即会生起了知隐蔽之色等一切事物的五种神通。如多比黑汝嘎的俱生证得中所说：勇士大乐成就者，从此前往极乐刹。依于重大之安乐，于一切相中得成就。于彼处能近安住，五种神通亦得生。其中金刚之眼等，在广说中已讲述了全部六种。这被称为不共五神通。能于虚空行走等持明之身，以及各种神变。
English
And practicing the inconceivable, is the order. All completion stages can be summarized into three: purifying the winds, purifying the bindus, and purifying the mind. Among them, the first two stages purify the winds, the third and fourth purify the white and red bindus, and the fifth, the inconceivable, purifies the mind. Furthermore, actually accomplishing the non-dual wisdom body, its causes are two. The first is the inconceivable. Causes can be divided into the actual cause, which is the white and red bindus ceasing to move and becoming stable; and the circumstantial cause, which is the winds dissolving. Among these, the first, through three white bindus and four red bindus, becomes stable. The winds, first experience the three stages of entering, abiding, and dissolving, then purifying the channels, and finally stabilizing. Among these, the first, with seed syllables (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) blesses oneself; the second, without seed syllables (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning); the third, is the various vajra sequences. Its number is thus determined. The third is, as it is said: Merely by arising, one becomes supreme, and is endowed with joy. Endowed with five superknowledges, one can travel in the sky, possess miraculous powers, and obtain the distinction of invisibility. One can remember past lives, know the realms of the three worlds, and know what has happened in the past, future, and present. With the wisdom of the completion stage, obtained through the kindness of the guru, the supreme joy of innate wisdom will surely arise, as well as the superknowledges of the eye, ear, nose, tongue, body, and mind, totaling six. The sixth is remembering past lives and knowing the minds of others, etc., which will be explained later, so here are five. These are obtained through the power of innate wisdom, when all five sense consciousnesses are transformed into the wisdom of great bliss, becoming accustomed to this, immediately the five superknowledges of knowing all things such as hidden forms will arise. As it is said in Dombi Heruka's Innate Accomplishment: The warrior, the great bliss achiever, from there goes to the Pure Land. Relying on the great meaning of bliss, in all aspects, accomplishments are obtained. In that place one can dwell closely, and the five superknowledges also arise. Among them, the vajra eye, etc., in the extensive explanation, all six have been explained. This is called the uncommon five superknowledges. The body of a knowledge holder who can walk in the sky, etc., and various miraculous powers.
Chinese
以及，不显现，忆念前世，了解三界众生的心，知晓三时的一切生起。天眼和天耳的现量已于前述。五种共同的现量也已阐述。第四是：此中没有念珠的念诵，没有禅定和供养天神，没有日期和确定的时间，没有如法的火供，没有读诵。如是，外在的这些是没有的。然而，此中具备了这些，即风的念诵，以及从智慧的征相中，救护的咒语，乐空的禅定，自生显现的天神和一切境相都是供养，以风来迁转的日期，以及自性未被罪业沾染的确定，即是戒律，将五蕴和合为光明来焚烧是火供，无论说什么都是为了救度众生的法，所以是读诵。喜金刚中也说：空性和悲心无二，被称为菩提心。没有咒语的念诵、苦行、火和火供，没有坛城，也没有坛城。那是咒语的念诵，那是苦行，那是火供，那是坛城，那是坛城本身。简而言之，心是聚集之相。这是所说的密意。在《总集经》等中也有提到，外在的那些和内在的那些行为不相同，而且内在的更加殊胜。第五是：虽然依靠自己的修持，有精进等众多因的集合，但因缘的主要是获得自己本性的根本上师的加持融入。如是说：仅仅依靠上师的加持，刹那间就能成就。胜乐金刚中所隐藏的，加持次第将要讲述。一般来说，上师有三种，即因的上师、缘的上师和共同作用的上师。因的上师是自己相续中生起的智慧。缘的上师是明妃。共同作用的上师是金刚阿阇黎，这是主要的。第六是：对此，已获得身体坛城的灌顶，并且很好地熟悉了甚深生起次第。
English
And, non-appearance, remembering past lives, knowing the minds of sentient beings in the three realms, knowing all occurrences of the three times. The direct perceptions of the divine eye and ear have already been explained above. The five common direct perceptions have also been explained. Fourth: Here, there is no recitation with rosary, no meditation and offering to deities, no date and fixed time, no proper fire offering, no reading. Thus, those external things are absent. However, all of these are complete here, namely, the recitation of wind, and from the signs of wisdom, the mantra of protection, the meditation of bliss and emptiness, the self-arisen appearance of deities and all appearances of objects are offerings, the date of transference by wind, and the certainty that the nature is not stained by faults, which is discipline, burning the aggregates and elements into luminosity is fire offering, whatever is spoken is the Dharma for saving sentient beings, so it is reading. It is also said in the Hevajra Tantra: Emptiness and compassion are inseparable, and are called Bodhicitta. There is no mantra recitation, asceticism, fire, and fire offering. There is no mandala, and there is no mandala. That is mantra recitation, that is asceticism, that is fire offering, that is mandala, that is the mandala itself. In short, the mind is of the nature of aggregation. This is the meaning of what was said. It is also mentioned in the Kunspyod, etc., that the external and internal actions are not the same, and the internal is even more excellent. Fifth: Although there are many collections of causes, such as diligence, through one's own practice, the main cause and condition is the blessing of the root guru who has attained one's own true nature entering. As it is said: By the blessing of the guru alone, one can accomplish in an instant. The hidden blessing sequence in Chakrasamvara will be explained. Generally, there are three types of guru: the guru of cause, the guru of condition, and the guru of co-operation. The guru of cause is the wisdom that arises in one's own continuum. The guru of condition is the consort. The guru of co-operation is the Vajra Acharya, and this is the main one. Sixth: For this, one has received the empowerment of the body mandala, and is well-versed in the profound generation stage.
Chinese
進入圓滿次第的方法是，這是經文直接揭示的次第。由於個人的思想差異和根器的不同，即使之前沒有經歷過，也可以修持圓滿次第。在圓滿次第之前進行智慧轉移的加持後，如果出現智慧降臨的徵兆，如脈搏跳動等，那麼從第一個次第開始，一切都按次第進行。如果出現顫抖，則從第二個次第開始；如果出現樂明，則從第三個次第開始；如果出現狂語，則從第四個次第開始；如果出現空明的體驗，則認為從第五個次第開始引導。有些人認為這樣不合理，因為如果不安住於前面次第的證悟，就不會產生後面次第具備完整特徵的智慧。這種想法是沒有經過仔細考察的。例如，如果脈輪中的寶瓶氣不穩定，並非不能依靠手印；如果不能引導手印的大樂，又怎麼能說不能修持拙火呢？如果這些是這樣，那麼在多種金剛次第不穩定的情況下，怎麼會有理由不能修持寶瓶氣的次第，以及在沒有於相續中生起該次第的智慧的情況下，不能修持扎蘭達拉的次第呢？即使那些次第是按次第修持的，但在這個加持的過程中，出現的各種徵兆，被認為是之前所修的真實道，或是與之相符、前世習慣的徵兆，又有什麼理由說不是這樣呢？因此，這是通過教證和理證成立的。然而，如果有人心存疑慮，那麼我又能做些什麼呢？能夠完全解脫眾生被三種束縛所束縛的，唯有諸佛菩薩才能做到。有些智者雖然沒有阻止一般性的加持儀軌，但說這不是此加持次第的經文要義。然而，經文本身就清楚地說明了加持的儀軌，而且持有此傳統的歷代譯師和班智達，似乎都認為唯一需要展示的就是此加持的儀軌。所以，你的說法只是一種承諾而已。還有些人認為，在口訣中，此經的加持儀軌被展示，並且在其實修中，要培養不分別的見解。上師的
English
The way to enter the completion stage is that this is the order directly revealed by the scripture. Due to the differences in individual thoughts and the distinctions in faculties, even if one has not experienced it before, one can still practice the completion stage. After performing the blessing of wisdom transference before the completion stage, if signs of the arrival of wisdom appear, such as pulse throbbing, then from the first stage onwards, everything proceeds in order. If trembling occurs, it starts from the second stage; if bliss and clarity occur, it starts from the third stage; if wild speech occurs, it starts from the fourth stage; if the experience of emptiness and clarity occurs, it is considered to guide from the fifth stage onwards. Some people think this is unreasonable because if one does not abide in the realization of the previous stages, the wisdom with complete characteristics of the later stages will not arise. This thought has not been carefully examined. For example, if the vase breath in the chakras is not stable, it is not that one cannot rely on mudras; if one cannot guide the great bliss of the mudras, how can one say that one cannot practice tummo? If these are so, then in the case where the various vajra stages are not stable, how can there be a reason not to practice the stage of filling the vase, and in the case where the wisdom of that stage has not arisen in the continuum, not to practice the stage of Jalandhara? Even if those stages are practiced in order, the various signs that appear during this blessing are considered to be the signs of the real path practiced before, or signs that are in accordance with it and habitual from previous lives, what reason is there to say that it is not so? Therefore, this is established through scriptural authority and reasoning. However, if someone has doubts, then what can I do? Only the Buddhas and Bodhisattvas can completely liberate beings bound by the three bonds. Some scholars, although they do not prevent the general blessing rituals, say that this is not the essential meaning of the scripture of this blessing stage. However, the scripture itself clearly explains the ritual of blessing, and it seems that all the translators and pandits who have held this tradition throughout the ages consider that the only thing that needs to be shown is the ritual of this blessing. So, your statement is just a promise. Still others think that in the oral instructions, the blessing ritual of this scripture is shown, and in its practice, one should cultivate the non-conceptual view. The guru's
Chinese
如果存在未中断的口诀传承来源，那也可以。第二，关于正文的意义，有自身加持次第、多种金刚次第、宝物充满次第、札兰达拉次第、不可思议次第这五种。第一种有词义、分类和结果三种。第一是：（藏文《ཛཾ》，梵文天城体《जं》，梵文罗马拟音jaṃ，汉语字面意思 藏文种子字）+等同于不坏明点。所谓“自身”，是指位于心间的不坏明点。通过加持它，光明会显现，因此称为“自身加持”。第二是：将其分类，有带种子字和不带种子字两种。第一种是：专注于一个确定的目标，以及种子字或明点。因为存在这样的禅修，所以称为“带种子字”。也就是，一心专注于心间的不坏明点，会生起入气、住气、融入气这三种智慧。此外，不坏明点也可以安立为不坏的心。如《时轮大疏》中说：“在此，一切有情的心中安住的是智慧。它也是不可摧毁的声音，恒常是那达的体性。”这里显示了作为所依的明点和能依的心二者。这也可以称为身心的关联。以精液、微粒、气的集合的安乐加持，具有心识转变的形象。因为除了佛陀的智慧外，其他任何事物都无法摧毁它，所以称为不坏明点。并且，因为它从生老病死和显示变化中解脱出来，所以也称为解脱明点。作为它的所依的是，在白红明点的中央，是生命的自性，气的温度的本体，靠近（藏文《ཛཾ》，梵文天城体《जं》，梵文罗马拟音jaṃ，汉语字面意思 藏文种子字）恰纳嘎豆大小的明点，位于心间中央，称为“春”。它也只有在死亡时才会被摧毁，并且因为它从转移和进入中解脱出来，并且是上述明点的所依，所以被称为不坏和解脱的明点。此经中说：“恒常安住于心中的，唯一的明点不变异，对此进行禅修的人，必定会生起智慧。”第二是：专注于呼气、吸气、住气这三种不同的