English
This is a reversed delusion. When introducing the view, taking the appearing phenomena as the reason for not being emptiness, with wonderful skillful means, untying the knots of clinging to many and one, clinging to one side, that is, destroying the partiality of right and wrong, as stated in the Lamrim. Such a reason is: Mind-nature, is the subject, is actually nothing, because the phenomena do not cease, and become everything by self-appearance. This is established, because it changes according to how it is examined and thought, so in the nature of all phenomena, the dharma-nature is self-appearing. Thus it is said. The basis for calculating the same sound with different meanings, and the agreement and disagreement of inconsistent word meanings, is not the same. The former is the same sound as the explanation of the lower vehicle, and the latter is established on the inconsistency of the word meanings of the two, the reason and the subject. The boundary of the disagreement of the latter is only "nothing" and "is". Moreover, among the four direct instructions of the tantric scriptures such as the four realizations, the way of introducing the view is established, thereby revealing those hidden and unshown ultimate intentions stated in the scriptures of the lower vehicle, such as the terms of self-common and non-extremes, and showing that other collections of teachings also belong here, this is called the same sound with different meanings. Moreover, for those who are not proficient in those four, it seems extremely contradictory, or they help each other, so as not to fall into the dangerous situation of straying, we say that the wonderful key nail is taken out separately and introduced, and this is the reason for the disagreement. Third, the tenet is: What will happen after it is established in this way? The view of the nature of wisdom will be truly obtained, and its nature is as stated in the Lamrim: Like the reflection in a clear ocean, without focusing on the basis of sound, self-awareness directly perceives without an object, self-luminous, free from the three, unwavering, whatever is definitely relied upon, reaches the ultimate end of the stable view of hearing and thinking. Thus, truly knowing that the ultimate truth and the conventional truth are inseparable, with self-awareness directly and nakedly realizing self-luminosity without an object, this direct perception has the same meaning as the direct perception at the time of the four realizations. To put it more clearly, it is to truly obtain the realization of clear light, and the wisdom that becomes a part of it.
Chinese
出自《生部·续释》：任运成就智慧灯，自性光明是眼之最胜。（出自此处）此处被称为“自证现量”，是因为不滞留于自住智慧的所知境，而是以现量证悟之故。如果道的光明现前，也并非遍及能现量见到法性之界。故杰·卓雍师徒二人认为此处是从法性总义的角度见到，这并不相违，因为只要纤细的二取显现尚未断绝，就无法以不间断的方式进入光明的界，因此并非真正见到法性。仅凭那样的见解，也并非完全具备无分别界的特征。如果在此有次第地证悟光明，是否需要再次以五种次第的方式进入大空性瑜伽？这并不相违，因为光明犹如云隙中的太阳，即使短暂地证悟，仍然受到分别念的支配，因此需要逐渐获得稳固。如全知大师所说：纵然识得自面目，若不勤加串习之，分别念敌夺心识，如战场幼童被掳去。如是宣说。即使没有触及光明的真实意，但若能对殊胜的二谛获得思择所生的定解，也只能认为是普通的识之特征。识之特征已述完毕。在划分嘛哈瑜伽续为三时，密聚等父续中主要讲说明空风的圆满次第，胜乐等母续中主要讲说乐空明点的圆满次第，而密集心要等无二续中主要讲说明光大智慧的圆满次第，可见后者的圆满次第也被视为解脱道。如前所说，作为方便道，圆满次第生起并增长智慧，所有这些说法大多是通过修习气脉明点瑜伽来实现的，而这里似乎主要是在见解作为道的基础上进行，并且方便道也是不可或缺的，因此广为宣说。第二，进入因的特征。《道次第》中说：以有次第成熟之理，安立进入支分五种，何者诸法皆为自明故
English
From the Explanatory Commentary on the Generation Stage Tantras: "The spontaneously accomplished wisdom lamp, the naturally clear is the supreme eye." It is said that this is self-cognizant direct perception because it is the reason for directly realizing the self-abiding wisdom without remaining in the object of knowledge. If the clear light of the path arises directly, it does not pervade the direct seeing of the realm of reality. Therefore, Je Drol Yung and his disciples consider that seeing from the perspective of the general meaning of reality is not contradictory, because as long as the subtle appearance of duality has not been interrupted, one cannot enter the realm of clear light in an uninterrupted manner, and therefore one does not truly see reality. That mere glimpse is not the complete characteristic of the non-conceptual realm. If there is a gradual path of liberation for realizing clear light directly here, is it not contradictory to have to enter the yoga of great emptiness again through the five stages? It is not contradictory, because clear light is like the sun in the clouds, and even if it is realized for a moment, it is still under the control of conceptual thought, so stability must be gradually attained. As the Omniscient Great One said: Even if you recognize your own face, if you do not practice diligently, the enemy of conceptual thought will take away your mind, like a child captured on the battlefield. So it is said. Even if one does not touch the actual meaning of clear light, if one gains a definitive understanding of the two truths through thought, it should only be considered as an ordinary characteristic of consciousness. The characteristics of consciousness have been explained. When dividing the Mahayoga tantras into three, the father tantras such as Guhyasamaja mainly teach the completion stage of clear light and wind, the mother tantras such as Chakrasamvara mainly teach the completion stage of bliss and emptiness bindu, and the non-dual tantras such as Guhyagarbha mainly teach the completion stage of clear light great wisdom, and it is evident that the latter completion stage is also regarded as the path of liberation. As mentioned earlier, as a skillful means, the completion stage gives rise to and increases wisdom, and all these statements are mostly accomplished through the yoga of channels, winds, and bindus, and it seems that here it mainly proceeds on the basis of view as the path, and skillful means are also indispensable, so it is widely explained. Second, the characteristics of entering the cause. In the Stages of the Path it says: By the way of gradual maturation, the five branches of entry are established, because all things are self-luminous.
English
Ra. Death is the ultimate truth of reality; birth and the intermediate state are conventional. The three stages of being born are the meaning of non-duality. As it is said, having purified the appearances and attachments of the three states of birth, death, and the intermediate state of ordinary beings, taking the clear light Dharmakaya of death as the path is the yoga of the ultimate great emptiness. Transforming the wind-mind of the intermediate state into the Sambhogakaya is the yoga of conventional compassion and illusion. Transforming the coarse existence of birth and its cycle into the Nirmanakaya is the yoga of practice. There are three stages, namely the five samadhis. The latter three stages are similar to the process from the Gandharva entering the womb to being born, which is the same as the single mudra. The process from birth to the flourishing of children and retinue is the same as the mudra with elaboration. The process from adulthood to performing cutting and fighting is the same as the practice of gathering assemblies. Thus, six stages are explained. Regarding the single mudra, if combined with the three Vajra rituals of generation, it is like the wind-mind of the intermediate state first entering the center of the parents' sperm and blood, which is the syllable of sound. Like a butter lamp, it is the heart mudra of the hardened state. Like the completion of the body from fish, turtles to being born, it is the complete body. The great translator quoted Heruka Galpo and said so. Other classifications of samadhi are the two stages of generation and completion. In the later tantra of this very text, it is said: The actions of the forms of deities, the stages of the moon, vajra, etc., are called the generation stage. The yoga of self-accomplishment is called the completion stage. As it is said, the three states of birth, death, and the intermediate state of samsara, and the uncommon three bodies, namely the basis and the result, are made to resemble each other in form, and practicing as the maturing cause of the completion stage is the artificial yoga that possesses the key points of purification, completion, and maturation, which is the generation stage. Directly transforming birth, death, and the intermediate state into the three bodies is the non-artificial yoga that abides in the lineage of the path, which is the completion stage. Therefore, some higher teachers say that it is the yoga of the imputed generation stage and the perfectly accomplished completion stage, and their intention is profound. There are also two: even if stability in samadhi has not been attained, merely by faith and thought, practicing each session with the complete method from the protective circle to wearing armor to protect the body is the faith practice, and great emptiness, etc.
Chinese
当五种次第，前前次第圆满了动、得、习、稳、至极五种验相时，才以次第渐进的方式学习后后次第，这是决定圆满，道次第中是这么说的。虽然也有以四座修习的方式修习此所说的信解修而圆满了生起次第的，但不会超出这个教规。对于每一座都圆满修习所有修法支分，分为信解和决定两种，此处不认可信解修遍摄一切，因为据说在决定圆满的会供修习时也是这么修的。信解修遍摄生起次第，其中每一座中要圆满修习的等持虽然只有从广大到简略的四种，但因为很多没有见到心稳固之相的修行者也做会供修习，所以也必须将之安立为信解修，因此总的来说信解修的五种都有。决定圆满有生起次第和圆满次第两个部分，对此，学习的方式也因为补特伽罗的差别而有两种不同，据说有从一开始就学习生圆双运的方式，以及圆满了生起次第之后再进入圆满次第的方式。第一种是，首先因为证悟了大空性的瑜伽，所以动摇的验相就像悬崖上的流水，获得的验相就像狭窄洞穴中的流水，习惯的验相就像北方的平原上的缓流，稳固的验相就像小湖被冰雹击打，至极的验相就像没有波浪的大海，这样在圆满圆满地修习五种验相的过程中，当对圆满次第的光明体验熟悉之后，就修习虚假的慈悲。它会变成圆满次第未造作的慈悲，这样五种验相圆满之后，以同一手印专注于粗细的生起次第的修习作为缘，就能见到圆满次第的单一手印本尊，并且获得对其明晰稳固的能力。此外，有戏论手印的瑜伽也是首先转为生起次第，然后逐渐转为圆满次第，当有戏论达到圆满之后，通过会供修习的行为近取因连接，就能成就圣道，像这种单一手印的生起次第，就是证得圆满次第而没有退失的相续中的造作瑜伽。