Chinese
了知之后，以中阴的代价而证入寂灭，即获得双运身，并且也有转生，意思是也有如持明者般地转生。从上师处获得加持后，在活着的时候，获得上师加持的幻身之后，那个人不会发生死亡，因为什么缘故呢？因为获得了三个阶段的圣地。意思是，获得上师加持的那个人，如果以巨大的努力修行三种行持等，那么，在此生此世就能证得圣者，即有学的双运。又，如果那个人获得了上师加持的幻身，但因散乱的因缘而没有时间修行就去世了，那么，虽然别人看到他死了，但自己并没有名符其实的死亡，而是以其代价获得了双运身。又，如果那个人像临终时一样获得了幻身，却没有时间修行，那么，如前所述，虽然没有名符其实的死亡，但以死亡之想为代价而修持道，并在中阴由诸佛给予近取的灌顶，从而，在那个阶段证得双运身。此后，是一些成就的差别，以及，即使不是争论，也因自性俱生而必定转变身体，意思是，通过生起次第的门径，成就了如眼药等悉地，从而平凡的身体也发生转变。又，在圆满次第的时候也有转变等，身体转变的情况有很多，但是，在获得俱生身，即有学的双运时，按照法性，那个身体必定会转变成其他的身体。第五，关于二种次第的解说。首先，是关于生起次第的定义的解说：『与果相同，具有分别的因，具有大乐和空性的形象，是天神的影像，能将少许的乐融入道中，放松显现和执着，是圆满的最初结合。』这样说道。生起次第的体性是，与果位佛陀的形象和安住方式相同，并且，能够以与轮回的处所、身体、受用和形象相同的方式进行修持，并且，是圆满次第的道的奠基和成熟之因。
English
After realizing this, one attains Nirvana at the cost of the Bardo, which means attaining the Yuganaddha body, and there is also rebirth, meaning that there is also rebirth like a Vidyadhara. After receiving blessings from the Guru, while alive, after obtaining the illusory body blessed by the Guru, that person will not experience death, because of what reason? Because one has attained the sacred ground of the three stages. This means that if a person who has received the Guru's blessing practices the three conducts with great effort, then in this life one can attain the noble one, that is, the Yuganaddha of learning. Also, if that person obtains the illusory body blessed by the Guru, but dies without having time to practice due to distracting circumstances, then, although others see him as dead, he himself does not have a death in the true sense, but instead obtains the Yuganaddha body at its cost. Also, if that person obtains the illusory body like at the end of life, but does not have time to practice, then, as mentioned above, although there is no death in the true sense, he practices the path at the cost of the thought of death, and in the Bardo the Buddhas give the empowerment of close acquisition, so that, at that stage, the Yuganaddha body is attained. After that, there are some differences in accomplishments, and, even if it is not a dispute, the body must be transformed due to the co-emergent nature, which means that through the path of the generation stage, siddhis such as eye medicine are accomplished, so that the ordinary body also changes its state. Also, there are changes in the completion stage, etc. There are many situations in which the body changes, but when the co-emergent body, that is, the Yuganaddha of learning, is obtained, according to the Dharma, that body must be transformed into another body. Fifth, regarding the explanation of the two stages. First, is the explanation of the definition of the generation stage: 'Similar to the fruit, having the cause of conceptualization, having the appearance of great bliss and emptiness, is the image of the deity, able to integrate a little bliss into the path, relaxing appearance and attachment, is the first union of perfection.' Thus it is said. The nature of the generation stage is that it is the same as the appearance and dwelling of the Buddha of the fruit, and that it can be practiced in the same way as the place, body, enjoyment and appearance of Samsara, and that it is the foundation and maturation of the path of the completion stage.
Chinese
具有分别之因是指，其自性并非从无分别中自然生起，而是从瑜伽分别的努力中产生，并且从串习中显现为本尊身。所谓“大乐”，是指其显现为大乐。所谓“空性之相”，是指其完全证悟空性并得以增长。所谓“本尊之身”，是指并非庸常之显现，而是所修习的任何本尊，其形相都非常清晰。通过串习修持此本尊，能够稍微将乐作为道用，即通过明点的瑜伽，体验并作为道用乐的升降。因为无法体验如圆满次第般的大乐，所以说是“能够作为道用”。所谓“放松显现与执着”，是指如此行为的作用是，使不清净的显现，如处所、身体、受用等以各种方式显现的强烈显现执着得以放松。并且，通过修持生起次第的本尊身，那些认为人与法等事物是如此这般的牢固能取所取之念，那些显现执着等牢固的执着得以止息并放松。所谓“圆满结合”，是指使上道转变为圆满次第的成熟因，并与之结合，并且使之成为能够修持圆满次第的具缘者。第二次第圆满次第，是从未思议的身体和心中生起智慧，是将各种事物束缚于中脉之中。如是说。圆满次第的梵语是：ནིཥྤནྣི་ཀྲ་མ་（梵文天城体：निष्पन्निक्रम，梵文罗马拟音：niṣpannikrama，汉语字面意思：圆满次第）。ནིཥྤནྣི་（梵文天城体：निष्पन्न，梵文罗马拟音：niṣpanna，汉语字面意思：圆满）是圆满，指不费力气自然而然获得的意义。ཀྲ་མ་（梵文天城体：क्रम，梵文罗马拟音：krama，汉语字面意思：次第）是次第。其自性是从未思议中自然生起，这又是从金刚身中击中要害而产生的。如果没有击中金刚身的要害，仅仅是从未思议中显现，在显宗道中也有。因此，密宗的圆满次第必须具备这两者。因此，从金刚身和心二者中产生真实的智慧。这又是在粗大的中脉中，各种行为被束缚，即通过行为束缚和各种结合，将分别念之因，庸常的风心融入并止息于中脉之中。
English
The cause of conceptualization means that its nature does not arise spontaneously from non-conceptualization, but arises from the effort of yogic conceptualization and manifests as the deity form through habituation. The phrase "great bliss" means that it manifests as great bliss. The phrase "aspect of emptiness" means that it completely realizes emptiness and expands. The phrase "deity's form" means that it is not an ordinary appearance, but whatever deity is meditated upon, its form is very clear. By becoming accustomed to meditating on that, one can slightly use bliss as the path, that is, through the yoga of subtle points, one experiences and uses the bliss of burning and dripping as the path. Because one cannot experience great bliss like that of the completion stage, it is said that one can "use it as the path." The phrase "relaxing appearance and grasping" means that the function of such an action is to relax the strong attachment to impure appearances, such as places, bodies, enjoyments, etc., which appear in various ways. And by meditating on the deity form of the generation stage, those firm thoughts of grasping the object, which think that people and things are like this and that, those firm attachments to appearances, etc., are stopped and relaxed. The phrase "perfecting union" means that it transforms the upper path into the ripening cause of the completion stage and connects with it, and makes it a qualified person to practice the completion stage. The second stage, the completion stage, is that from the unconsidered body and mind, wisdom arises, which binds various things in the central channel. As it is said. The Sanskrit word for the completion stage is: ནིཥྤནྣི་ཀྲ་མ་ (Sanskrit Devanagari: निष्पन्निक्रम, Sanskrit Roman transliteration: niṣpannikrama, Chinese literal meaning: completion stage). ནིཥྤནྣི་ (Sanskrit Devanagari: निष्पन्न, Sanskrit Roman transliteration: niṣpanna, Chinese literal meaning: complete) is completion, meaning that it is obtained effortlessly and naturally. ཀྲ་མ་ (Sanskrit Devanagari: क्रम, Sanskrit Roman transliteration: krama, Chinese literal meaning: stage) is the stage. Its nature is to arise spontaneously from the unconsidered, which is produced by hitting the vital point in the vajra body. If the vital point of the vajra body is not hit, merely appearing from the unconsidered is also present in the sutra path. Therefore, the completion stage of tantra must have both of these. Therefore, true wisdom arises from both the vajra body and mind. This is also in the coarse central channel, where various actions are bound, that is, through action binding and various unions, the cause of conceptual thoughts, ordinary wind and mind, are absorbed and stopped in the central channel.
Chinese
是这样的。 其中有 第六，广说行持之差别：成就行持之因，最初殊胜，以及身之义，以及彼之清净。如是说，行持的分类有：生起次第的行持和圆满次第的行持两种。首先，在行持这些行持之时，在粗略的生起次第上获得稳固之后，为了成就尚未成就的如持明悉地等，而进行的行持。在精细的生起次第上获得稳固之后，为了成就摄持欲色界明觉，而进行的行持，这是生起次第的行持之时。圆满次第的行持是，在获得悉地之加行道，暖位小、中、大三种中的任何一种时，为了成就幻身自加持次第的风心之身，而进行的行持。在加行道顶位等之时，为了使风心之身融入光明，以及获得有学双运身，直到圣者十地之间，所进行的行持，主要是为了利益各种各样的有情。在上下现证菩提之时，作为近取因的行持是，为了自他之大利益而进行的行持。这些也大多是
English
It is just like that. Among them, there are classifications: guided by the generation stage, and the spontaneously born deities of inner bliss and awareness manifesting, divided into categories with causes, etc. As it is said, the completion stage guided by the generation stage is nominally established. Without relying on them, the self-aware nature of inner bliss melting, spontaneously born, is the essence of the completion stage. Without relying on newly created practices of mind such as discursive thoughts, through the true union of non-conceptual yoga, the deity body of the completion stage naturally manifests. As the scripture says: Manifestation and its union, like stars in the sky, are numerous, the complete enjoyment body. As it is said, this is the ultimate essence of the completion stage. The simultaneous arising of emptiness form and great bliss is also a characteristic of the completion stage. Furthermore, their cause, such as the isolation of the body, although not the actual completion stage, is the proximate cause of the completion stage, so establishing its name, etc., there are these differences. Sixth, extensively explaining the distinctions of conduct: The cause of accomplishing conduct, initially supreme, and the meaning of the body, and its purification. As it is said, the classifications of conduct are: the conduct of the generation stage and the conduct of the completion stage. First, when engaging in these conducts, after gaining stability in the coarse generation stage, the conduct is performed in order to accomplish siddhis such as the Vidyadhara that have not yet been accomplished. After gaining stability in the subtle generation stage, the conduct is performed in order to accomplish the holding of awareness of the desire and form realms, this is the time of the conduct of the generation stage. The conduct of the completion stage is, when attaining the heat stage of the path of joining, whether it is small, medium, or large, the conduct is performed in order to accomplish the wind-mind body of the illusory body self-blessing sequence. At the peak of the path of joining, etc., in order to dissolve the wind-mind body into clear light, and to attain the body of the learned union, the conduct performed up to the tenth bhumi of the noble ones is mainly for the benefit of various sentient beings. At the time of manifest enlightenment above and below, the conduct as a proximate cause is the conduct performed for the great benefit of oneself and others. These are mostly
Chinese
这是关于主要行为的解释。不仅如此，还有其他在修行近道时，各种不同时期的分类并非完全确定。关于行为的本质等方面：本质本身以及其他，是行为的必要条件，即自我，然后又是其他。区分地点，时间和仪轨，以及意愿，贪欲和智慧也是其他。如上所述，行为的本质是：将各种境、乐与苦、欲望等一切，与内在的禅定混合，并进行观修。如何修行的方式是：有戏论、无戏论、极无戏论，或者一切兴盛、一切贤善、完全胜三种。与许多手印明妃一起，在各种地方游历，享受各种欲望。在这些地方，伴随着符号和符号的回应，以及歌舞等盛大的戏论而修行，是有戏论的行为。伴随着适当的手印，舍弃大部分符号等戏论而修行，是无戏论的行为。舍弃事业手印，仅与智慧明妃，以及舍弃欲望，是极无戏论的行为。必要条件是为了成就一些尚未成就的成就，以及为了使已成就的更加增长而修行。地点是安住在自己的家中而修行，以及在普里拉玛等二十四个大地方游历，是地点的区别。时间的顺序是首先修行有戏论，然后是无戏论，然后是极无戏论的行为。仪轨是在这些地方进行本尊瑜伽、咒语、禅定和手印等仪轨的各种广略次第。意愿是修行者根据自己的意愿修行三种行为中的任何一种。年龄是：年轻时修行有戏论，成年后修行无戏论，年老时修行极无戏论的行为。同样，贪欲较重时修行有戏论，贪欲较轻时修行无戏论，贪欲极轻时修行极无戏论的行为。许多手印是有戏论，少量是无戏论，舍弃则是极无戏论。