English
The third is the generation stage, from which the child has the same wisdom as the elders and purifies the habits of greed and using things. Upward, by nourishing the power of the lineage of the Buddhas who can enjoy the infinite offerings of clouds and music as they please, the fruit is brought to fruition. In the middle, by meditating on the path of accumulating merit, in order to accomplish the deity body of bliss and emptiness, the foundation is laid for quickly uniting with the supreme fruit, making it a maturing cause for the upper path. Second, if the root of the path is explained according to the completion stage, as stated in the thirteenth chapter of the Tantra: "With the mandala that possesses the mandala." It means that the mandala of self-awareness, which is originally pure in nature, is the ultimate truth, inseparable, and far from the object. The essence of seeing, the mandala of reality, is determined by various reasons, and the realization of the absence of self-illumination is the sect. The characteristic of entering into conditions is samadhi. Continuing from the previous statement: "Meditate on the mandala in the mandala." And so on, until "Offerings are offered to the joy of wisdom." The five yogas of the path are explained. The first is the yoga of great emptiness, that is, when sentient beings die, the five elements of white, red, and black gradually dissolve, and the non-conceptual clear light arises. As it is said in "Nirvana": "All sentient beings, when the power of dwelling is exhausted, the habits of the five aggregates, the defilements are self-extinguished, and the clear light appears, without hope, like the sky." It is said. Transforming it into the path, the way of cultivating the path in accordance with it is also based on the determination of the view. In meditation, in a place where thorns do not grow, with the seven dharmas of Vairochana's body posture, the awareness is placed like raw meat in an unadjusted state, which is the general infusion of awareness. Remembering the previous views of hearing and thinking, and abiding in it, this is abiding after seeing. Abiding in non-conceptual samadhi by any of the two methods of abiding is the yoga of the day. And combining the oral instructions for holding the clear light of deep sleep at night, practicing in a way that combines day and night, thereby learning to bring the five experiences to perfection.
Chinese
而且，由於先前未能認識臨終時的明光，三有五大的運行以顛倒的方式升起，中陰的意生身如幻而形成。如先前所說：「由於獲得中陰的幻身，未捨棄而圓滿受用。」因此，將其作為道用，與之相應的修道方式是：先前在廣大空性的明光狀態中，心停滯時，出現如煙、如陽焰、如螢火蟲、如燈火，以及白、紅、黑三色等的空性景象時，日間瑜伽將其視為有之景象，夜晚將所有夢境視為如幻如水月，對此無有執著的慈悲不間斷地生起，並對此習慣和修習。第三，單一手印瑜伽是為了淨化第一階段的習氣，與之相應的道是：在無有分別的景象中，以大悲的牽引和禪定，如清水中顯現影像般，轉化為樂空無二的本尊身，以單一手印對所顯現的一切景象進行印持。第四，具有所緣手印是為了淨化中間階段的習氣，與之相應的道是：先前之本尊景象更為增長，所有景象都明顯地顯現為雙運本尊主眷和壇城的形態，對此不混雜、圓滿顯現進行習慣。第五，壇城會供是為了淨化第三階段的習氣，與之相應的道是：透過一個、三個或五個壇城的方式，與具有所緣的生起次第相順應地進行修持，或者依靠無所緣的男女瑜伽士主尊父母的會供，或者極為無所緣的父不變大樂與母遍一切殊勝的空性相合修持。無論如何，根據上、中、下三種根器的差別，透過六個月，或一年兩個月，或一年四個月，依靠內在的五種現觀，與無漏見道兩種中的任何一種相結合。如《道次第》中所說：「三十六旬日，或十二十四十六，灌頂
English
Moreover, since the clear light of death was not recognized previously, the movement of the three existences and five elements arises in a reversed manner, and the mind-body of the bardo is formed like an illusion. As it was said before, "Because the illusory body of the intermediate state is obtained, enjoyment is said to be complete without abandonment." Therefore, taking that as the path, the way to meditate on the path that is in accordance with it is also: When the mind stops in the state of the great emptiness and clear light of the past, when appearances of emptiness such as smoke, mirages, fireflies, and lamps, and the three colors of white, red, and black arise, the yoga of the day sees that as the appearance of existence, and the yoga of the night sees all dream appearances as illusions like the moon in water, and one becomes accustomed to and trains in the unobstructed arising of compassion without clinging. Third, the single mudra yoga is the path that is in accordance with purifying the habitual tendencies of the first stage of birth: In the appearance of impartiality, with the attraction of great compassion and samadhi, like an image appearing in clear water, the deity's body, which has become bliss and emptiness inseparable, is sealed with a single mudra on all appearances that arise. Fourth, the mudra with elaboration is the path that is in accordance with purifying the habitual tendencies of the intermediate stage of birth: The previous deity appearance increases greatly, so that all appearances manifestly elaborate into the form of the main deity and retinue of the union and the mandala, and one becomes accustomed to the unmixed and complete appearance of this. Fifth, the mandala gathering is the path that is in accordance with purifying the habitual tendencies of the third stage of birth: One practices in accordance with the generation stage with elaboration through one, three, or five mandalas, or relies on the gathering of the male and female yogi main deities, father and mother, of non-elaboration, or practices the union of the father's unchanging great bliss and the mother's emptiness endowed with all supreme aspects, which is extremely non-elaborate. In any case, according to the distinction of the three types of intelligence, superior, middling, and inferior, one combines with either of the two types of uncontaminated seeing path based on the five inner clear realizations for six months, or one year and two months, or one year and four months. As it says in the Lamrim, "Thirty-six fortnights, or twelve, fourteen, sixteen, empowerment
Chinese
成就幻化的殊胜。（经文如此说。）顺便说一下，关于有漏和无漏的四句是：其中，有漏和无漏两者都存在的句是：空性、大悲、幻化、手印一、以及戏论，这指的是资粮道四瑜伽。有漏存在但无漏不存在的句是：加行道，即聚合与积聚，因为修持的时间是确定的，所以是无漏，并且是实际修持中没有障碍的道。无漏存在但有漏不存在的句是：下乘先前已证悟的阿罗汉，比如安住于密咒资粮道者，因为执着于自身利益，所以可能会退转。一般来说，有漏是指在《俱舍论》等中提到的六种有漏之门，但这里有漏的主要和次要两种。主要的是与一切烦恼相关的业，导致三界，即欲界、色界、无色界。注释：一个有漏转移。次要的是无自主地取身，即生处的有漏；无自主地感受苦乐，即受的有漏；无自主地舍身，即身体的有漏，这三种。第三，关于究竟果的特征也有两种，第一种是：正如这部经的第十二章所说：“幻化网完全显现。”等等，直到“一切一切都将成就。”之间，展示了运用五种受用物所获得的果。也就是舞蹈娱乐的果，歌词声音的果，装饰和穿着的果，饮食的果，以及运用阿里嘎里受用物的果。第二种是道转变的果，即四种持明：经文中说：“人和天和梵天。”等等，直到“因果差别任运成就。”之间，以及经文第九品中说：“那时十六岁以下。”等等，直到“融入的智慧自显现。”之间，将见道寿命自在依次与大手印，以及任运成就与最终的果位结合起来。对于顿超者来说，从寿命自在到任运成就持明，或者对于非常聪明的人来说，不经过其他道，获得五身任运圆满的佛陀，并且展示了果时的身、智慧和一切刹土。如意树和摩尼宝等，直到“在那样的状态中显现。”
English
The supreme of illusion is accomplished. (Thus it is said.) Incidentally, the four possibilities of having or not having outflows and reversals are: The possibility of having both outflows and reversals is: emptiness, great compassion, illusion, one mudra, and elaborations, which are the four yogas of the accumulation path. The possibility of having outflows but not reversals is: the path of joining, which is the collection and accumulation, because the time of practice is fixed, so it is without outflows, and it is the unobstructed path for actual practice. The possibility of having no outflows but having reversals is: the Arhat who has previously attained the lower path, such as one who abides in the accumulation path of mantra, because of attachment to one's own benefit, there is a possibility of reversal. In general, outflows refer to the six doors of outflows mentioned in the Abhidharma, etc., but here there are two types of outflows, main and secondary. The main one is the karma associated with all defilements, which leads to the three realms, namely the desire realm, the form realm, and the formless realm. Note: One outflow transfers. The secondary ones are taking the body involuntarily, which is the outflow of birth; involuntarily experiencing pleasure and pain, which is the outflow of feeling; and involuntarily abandoning the body, which are the three outflows of the body. Third, regarding the characteristics of the ultimate result, there are also two types. The first is: As it is said in the twelfth chapter of this very text, "The net of illusion is fully manifested." etc., up to "Everything, everything will be accomplished." shows the result of using the five objects of enjoyment. That is, the result of dance and entertainment, the result of lyrics and sound, the result of ornaments and clothing, the result of food and drink, and the result of using the objects of enjoyment of the Ali Kali. The second is the result of the transformation of the path, the four vidyadharas: The tantra says, "Humans, gods, and Brahma." etc., up to "The difference between cause and effect is spontaneously perfected." and the ninth chapter of the tantra says, "At that time, up to sixteen." etc., up to "The self-appearance of the wisdom of absorption." combines the life empowerment of the path of seeing with the Great Seal, and spontaneous accomplishment with the ultimate result. For the Tögalpa, from the life empowerment to the spontaneous accomplishment vidyadhara, or for the very intelligent, without going through other paths, one attains the Buddha who has the five bodies spontaneously and perfectly accomplished, and shows the body, wisdom, and all the pure lands of the time of fruition. The wish-fulfilling tree and the wish-fulfilling jewel, etc., up to "Arise in such a state."
Chinese
以上显示了不费力气的利生事业。从“智慧界中的如是性”等，到“幻化金刚坚固殊胜”，显示了如幻的智慧嬉戏般的利生事业。从“远离一和多”等，到“六道轮回无余显现”，显示了佛陀的色身和智慧远离一切戏论，并且以大悲的目光无差别地关照众生，以及如实知和尽所有知的智慧之理。如此，无有染污和清净二者的见修行果，以三道所摄的四种持明：见道者以智慧的能力大小，出现不能以智慧之火焚烧由业力成熟的母胎之身者，为异熟持明；能够焚烧，转变为无生无灭清净之身者，为道之究竟圆满的长寿自在持明。其中，异熟持明，身体不离异熟之身，而意转化为光明本尊之身，身体一旦脱离束缚，必定与大手印持明相结合。事业方面，依靠坛城，圆满自身二资粮，利他方面，四种事业究竟圆满，具有无漏天眼等神通功德，以真身在四大部洲利益众生，示现化身的方式与长寿自在持明相似。见道长寿自在持明，身心二者都转化为光明本尊之身，具有轻盈等虹身特有的功德的金刚身。一般而言，长寿自在有：依靠药物的精炼，依靠明点降提，依靠灯和风轮，以及道之究竟圆满的长寿自在四种，这是最后一种，是相续中生起第一地的殊胜证悟。事业方面，自利是清净一切行染，利他方面，行持四神变和四事业等利生事业。装束方面也说：“虽持人天梵天之生，然以地之安住为殊胜。”神通方面，以二十五种根识能知四大部洲