English
Therefore, for non-virtuous dharmas that have not arisen, do not newly generate them; if they have arisen, purify them through the deity appearance of the generation stage and the bliss-clarity union of the completion stage. For virtuous dharmas that have not arisen, newly generate them through the many branches of the generation and completion stages; for virtuous dharmas that have arisen, increase them through self-entry, fire offerings, outer and inner feast wheels, warm bliss yoga, and offering to the four deities of closeness, etc. Since the accumulation of merit is inexhaustible, one can purify the attachment to what should be abandoned and the clinging to reality. Among these, what are the four deities of closeness? In the "Three Divisions of Samaya," it says: First, if you do not offer to the four deities of closeness, then no matter which Buddha of the ten directions and three times you offer to, they will not be pleased, nor will they accept it. Why? Because one becomes a Buddha by relying on the four deities of closeness. What are they? The deity of closeness for merit is the Three Jewels. The deity of closeness for accomplishment is the yidam deity. The deity of closeness for the true fruit is the vajra master and dharma siblings. The deity of closeness for the body is the parents of the three times. So it is said. In the great stage of accumulation, the four legs of miraculous power should also be remembered as the meaning of the generation and completion stages. Meditate with desire, examine with the wisdom of individual discernment, and with unforgetting mindfulness, make the wind-mind workable, thereby obtaining samadhi and miraculous powers. Through dreamlike transformations, travel to the pure Buddha-fields of the nirmāṇakāya to listen to the Dharma, thereby purifying the defilements of karma. See the face of the yidam deity, receive prophecies, and so on. The main function of the earth element is that, in the Dharma wheel, the wind-mind enters, and if it is workable, then the signs of heat of the path of joining arise. There, the three of wind entering, abiding, and dissolving are the same as before. Untie the third and fourth knots of the central channel. Regarding this, for the meaning of the union of the generation and completion stages, generate faith and a special faith of conviction. Thereby encourage diligence, remember the nature, and cultivate the immeasurable gates of samadhi and wisdom, thereby obtaining the power to destroy what should be abandoned, which are the five faculties. In this way, through the five faculties, the non-conceptual wisdom of heat and light is indicated by signs such as ignorance, doubt, and the exhaustion of leisure. Obtain the wisdom of the peak increasing, stabilize the roots of virtue, and realize that all dharmas are like dreams. True
Chinese
证悟之理庄严论中说：即使在梦中，所有法都如梦一般看待等等，到达顶峰是结合的征兆，共有十二种。如是说。 也就是，由于信心等五根的能力变得强大，为了摧毁应断除的，获得五力时，安忍进入那真如，因此获得断除恶趣之流的智慧，以及紧接着法最胜的近得定之智慧。善根也不会从解脱菩提中退转。获得比以前更殊胜的禅定和神通等。 火的作用最主要的是喉咙受用轮，风心融入其中，变得堪能，因此具有见道的暖相。在那里风安住，因此解开了第五和第六个脉结。由于对生圆次第的信奉，不仅仅是行为，还有忆念，以及对法的彻底辨别，以及稳固的精进，以及广大的喜悦，以及生起次第使身体极度调柔，以及圆满次第使心极度调柔，以及自在地进入多种禅定之门，也就是，圆满了七觉支，因此获得了超胜的第一地见道无分别智。庄严论中说：自己的心完全成熟，见到成办有情义利，会生起极大的欢喜。如是说。 也就是，在没有先后顺序的一个刹那间，获得一百个禅定。见到一百个佛的容颜。知道被一百个佛加持。行走一百个世界。前往一百个刹土。在那些刹土中散发光芒。成熟一百个有情。住于一百个劫。智慧进入前后一百个边际。散发一百个法门。示现一百个身体。每个身体都被圆满的眷属围绕等等，像这样现前获得十二个百千功德，龙树论师和莲花生大师，以及比玛拉等人也知道。在根脉、气、明点力量衰弱的时候，由于他力的支配，以不显现于他人的方式获得地，或者刚刚舍弃异熟身就获得地，也不要用分别念的智慧去思量。龙钦绕降的续部中说：例如鸟王
English
In the Ornament of Accomplishment of the Way of Realization, it says: Even in dreams, all dharmas are viewed as dreams, etc. Reaching the peak is a sign of union. It is considered to have twelve aspects. Thus it is said. That is, because the power of the five faculties such as faith becomes stronger, in order to destroy what should be abandoned, when the five powers are obtained, forbearance enters into that very suchness, therefore, the wisdom of cutting off the stream of evil destinies is obtained, and immediately after that, the wisdom of the near attainment of samadhi, which is the most excellent of dharmas, is obtained. The roots of virtue will also not turn away from liberation and enlightenment. One obtains even more excellent samadhi and miraculous powers than before. The main function of fire is the throat enjoyment wheel, when the wind and mind enter into it, it becomes capable, therefore, it possesses the heat sign of the path of seeing. When the wind abides there, the fifth and sixth knots of the channels are loosened. Due to devotion to the generation and completion stages, not only is there action, but also mindfulness, and thorough discernment of the dharma, and steadfast diligence, and great joy, and the generation stage makes the body extremely pliable, and the completion stage makes the mind extremely pliable, and one has mastery over many doors of samadhi, that is, having perfected the seven branches of enlightenment, one obtains the first noble ground, the non-conceptual wisdom of the path of seeing. In the Ornament it says: One's own mind is completely ripened, and seeing the accomplishment of the benefit of sentient beings, great joy will arise. Thus it is said. That is, in one instant without before or after, one obtains a hundred samadhis. One sees the faces of a hundred Buddhas. One knows that one is blessed by a hundred Buddhas. One travels through a hundred worlds. One goes to a hundred pure lands. In those pure lands, one radiates light. One ripens a hundred sentient beings. One abides for a hundred kalpas. Wisdom enters into a hundred boundaries of before and after. One radiates a hundred teachings. One shows a hundred bodies. Each body is surrounded by a hundred fully endowed retinues, etc. Like this, one manifestly obtains twelve hundred thousand qualities, which are known by masters like Nagarjuna, Padmasambhava, and Vimalamitra. When the power of the channels, winds, and bindus diminishes, due to the control of other forces, one obtains the ground in a way that is not visible to others, or one obtains the ground immediately after abandoning the ripened body, one should not think about it with the wisdom of conceptual thought. In the tantra of Longchen Rabjam it says: For example, the king of birds
Chinese
雏鸟大鹏，在胎中便已威慑诸龙。在蛋中羽翼丰满，蛋壳破裂，外面的世界也被海浪隔断。如是。如此，从心间的脉结解开，生起见道的功德，修道之地的九地，是圆满次第的主要作用，在头顶大乐轮中，气心融入、安住、消融三者的功德圆满，从而行进。其中，融入的征象是气息从鼻孔中一同运行。安住的征象是鼻孔的运行停止。消融的征象是虚空显现等空性之相显现。由此，从第一到第十，与十度相结合，也在《广大游戏经》中说：十地比十度更为殊胜。如是，在此与甚深圆满次第相关的等持之门是：超越世间、无有杂染的布施，守护各自不相容之方的戒律，忍受生命勤作的艰难，不畏惧甚深之义的忍辱，欢喜地进入的精进，气心明点三者成为一体的禅定，三轮皆得解脱的智慧，即具足积聚善法之戒律的自性，安住于六度的体性之中，所诠释的也完全融合，因此与它们相关联，在具足一切相之殊胜的空性中，《顶髻宝经》中如是说。如《庄严经论》所说：广大且无杂染，意义重大且不穷尽，布施等一切的，应知四种功德。又说：为利有情而精进，以布施和不害而行，以忍辱而行。从安住和解脱的根本出发，一切行持皆为自利。此等意义之前已经阐释过了。在其上，加上善巧方便、心怀大勇、以及愿望的自果显现的三者之力，第一地极喜，第二地无垢，第三地发光，第四地发焰，第五地极难胜，第六地现前，第七地远行，第八地不动，第九地善慧，第十地
English
The young great garuda, while still in the womb, subdues all the nagas. Inside the egg, its wings reach their full size. The eggshell cracks, and the outer world is cut off by waves. Thus it is. In this way, from the loosening of the knot at the heart center, the qualities of the path of seeing arise, and the nine bhumis of the path of meditation are the main activity of the completion stage. In the wheel of great bliss at the crown of the head, the qualities of the three—wind-mind entering, abiding, and dissolving—are perfected, and thus one progresses. As a sign of entering, the breath flows evenly from the nostrils. As a sign of abiding, the flow from the nostrils ceases. As a sign of dissolving, empty forms such as the appearance of space arise. From this, the ten perfections are combined from the first to the tenth, and it is also said in the Extensive Play Sutra: The ten bhumis are especially greater than the ten perfections. Thus, here, the door of samadhi related to the profound completion stage is: giving that transcends the world and is without confusion, morality that protects against one's own incompatible aspects, patience that endures the hardships of striving for life and does not fear the profound meaning, diligence that enters with joy, meditation in which the three—wind, mind, and bindu—become one taste, and wisdom in which the three wheels are completely liberated, that is, the nature of possessing the object of morality that gathers virtuous dharmas, abides in the nature of all six perfections, and the objects of expression are also completely mixed. Therefore, in relation to them, in the emptiness that possesses the supreme of all aspects, it is said in the Jewel Crest Sutra. As it says in the Ornament: Vast and without confusion, of great meaning and inexhaustible, of all things such as giving, one should know the four qualities. And: Striving diligently for the sake of sentient beings, acting with giving and non-harming, acting with patience. From the basis of abiding and liberation, all actions are for one's own benefit. The meaning of this has already been explained. On top of that, with the power of adding three things—skillful means, great courage, and the manifestation of the self-fruit of aspiration—the first is the utterly joyous, the second is the stainless, the third is the illuminating, the fourth is the radiating, the fifth is the very difficult to practice, the sixth is the manifest, the seventh is the far-gone, the eighth is the immovable, the ninth is the good intelligence, and the tenth is
Chinese
意识的云雾从顶轮的独一明点处，二十一个结每解开两个，就获得一个地。所有结的最后第二十一个解开时，就成就顶髻顶端地，金刚持的成就方式，如《决定语顶端》所说：明点独一皆颤动，结是轮回的错觉显现，解脱即是智慧的涅槃。如此，新旧密续一致的续部圆满次第方面已经说了。为了略微展示续部之王《幻化网》的意义，大学者无垢友以秘密心髓解释的宗派。特别是幻化网秘密心髓宗派，外器内情自身圆满五蕴城，三时之中未曾言说如来藏，一切显现证悟金刚座，心间光荣胎藏之中空，脉之精华安住于八处，中脉三者三身法性之所依，前面一者智慧生起之脉，后面功德脉中显现诸佛土，左边自续三脉错觉之所依，各自中央轮涅文字是，所净能净之处而安住的那些，以身语意之字而清净。一切中央精华之脉白色，如马尾十分之一般纤细的内里，微尘与气息精华混合的光，五种颜色极其纤细之体性，自性光明菩提心之所依，普贤五部安住的无量宫。任何风心精华汇聚之时，涅槃之境一切显现。显现分之五光与空性之法身二者，一味融合以道二资粮圆满。称为殊胜清净密严刹土，不住于他处一切障碍，何时断除之时即是任运成就。对此，外器世界首先依靠风而形成水，水依靠土，土中产生暖，木和铁等成为火的因，也从四大种的自性而成立一样。风心精华汇聚成为血液的自性，以水汇集为一，从而形成内情众生的身体。其中，地的自性是肉，也就是身体的柔软之肉和。