English
The wise also hold this view. In the treatises of the omniscient Gyalwa Rinpoche and his sons, there is also the case where the yoga of deities of the appearance side and the emptiness side are taken as the empowerment of the unsurpassable secret mantra, and the names of the generation stage and the completion stage are given. The generation stage and completion stage mentioned here are not established from either of these two ways of establishing them. Even in the generation stage of a single deity, there is the way of generating the three samadhis and beyond, and the way of contemplating the deity's body generated from that, with hand gestures and other characteristics, and the complete perfection of all parts of the body, and the way of contemplating the body mandala as described in the eighth chapter of the Magical Illusion, and determining all of that as a limb of one's own vajra body, which is the way of the Great Perfection. That is how I think. In the treatises of the great Indian masters, there are many differences, but there are also many inconsistencies in meaning, so I will not elaborate further. Similarly, in the treatises of the Dharma King Longchenpa, it is said that the yoga of deities, which is similar to the way of generation of a miraculously born person, is spoken of as the empowerment of the common unsurpassable secret mantra. Among them, there is a stage of increase when the practitioner of the accumulation path of the unsurpassable self-path realizes it, and a stage of maturation of the continuum up to the path of joining. From the perspective of the stages of the ground, there are two situations, which are due to the difference between artificial yoga and stable yoga. Among them, the latter is the method of accomplishing the wisdom body, which is the uncommon completion stage. In the Guhyagarbha Tantra, it says: "The nature of mind without a basis, is neither male nor female, nor neuter, without characteristics, without lineage, without family, not a color, not a shape, suchness, the sphere of reality, wisdom, the source of all mudras of means." And so on, it is very clearly explained from what the basis for accomplishing the wisdom illusory body is, and how to accomplish it. This method of accomplishing the body like a miraculously born one, if it is in accordance with the source explained by the lords Nagarjuna and his sons, can be explained extensively, but I will not explain it for now. In reality, if such a body is spontaneously perfect, then these things spoken of in this treatise cannot be combined with it, because it has the aspect of being generated from the seed syllables of the causal samadhi, and that body does not have the aspect of establishing the body mandala.
Chinese
如果是这样，虽然很像真的雪，但没有问题。在证悟一切智的车辆中，于心间脉轮的中央，清晰地显现不坏明点“吽”（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的形象。正如所说，那本身是智慧身的修法。因此，具有决定意义的“吽”（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字是精华，是伟大智慧的坐骑，也是火风的明点，从那之中生起虹身金刚萨埵之身。因此，那是作为大圆满不共之因的等持。作为本有蕴界的游戏，清净无边幻化的显现，无论显现何种佛陀的云聚，都是身坛城的替代。然而，这里所说的的大圆满之法，并非仅仅以身坛城观修的方式就能涵盖。坛城中的其他本尊，无论是作为主尊还是眷属而显现，所有这些都观想为自身所有念头的完全清净之自性，清晰而不混杂，这也是可以的。如果不是这样，这些论典就不会完整地阐述坛城轮的等持。因此，光明大圆满的续部体系，拥有一种与其它无上因不同的伟大道路传统，这与此处所说的大圆满之法略有不同。关于彼续部之王的法，以及修持色身之法，将在其他地方广泛阐述。如是，在三种方式中，第一种是，如《幻化经》所说：“诸法自身即非有，证悟之自在即等持。”如是，将所有器情万法，以其自身心性不可言说的自性，融入于任运自然、广大无垠的本基之中。以无所缘的等持，如虚空般遍布和扩展的状态中安住，那是如实之等持。对于未能如是证悟的众生，生起如幻般的、无有偏颇的大悲，那是普现之等持。由于那样的因缘，如清水中鱼跃出般，观想觉性智慧的自性为“吽”（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等字形，那是因之等持。因之等持及其因
English
If that's the case, although it looks a lot like real snow, there's no problem. In the vehicle of omniscience, in the center of the heart chakra, the indestructible bindu in the form of the syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) is clearly manifest. As it is said, that itself is the method of accomplishing the wisdom body. Therefore, the definitive syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) is the essence, the vehicle of great wisdom, and the bindu of fire and wind, from which arises the rainbow body of Vajrasattva. Therefore, that is the cause of the uncommon samadhi of Dzogrim. As the play of the primordial skandhas and elements, the pure and vast illusory appearances, whatever clouds of Buddhas appear, that is the substitute for the body mandala. However, the way of Dzogchen taught here is not limited to the method of meditating on the body mandala alone. All the other deities in the mandala, whether appearing as the main deity or as attendants, all of these are meditated upon as the nature of the complete purification of one's own thoughts, clear and unmixed, and that is also acceptable. If it were not so, these texts would not completely explain the samadhi of the mandala wheel. Therefore, the tradition of the tantric systems of the Clear Light Dzogchen has a great tradition of the path that is different from other unsurpassed causes, which is slightly different from the way of Dzogchen taught here. Regarding the Dharma of that King of Tantras, and the methods of accomplishing the form body, I intend to explain them extensively elsewhere. Thus, among the three ways, the first is, as it is said in the Mayajala Tantra: "All things are themselves non-existent; the samadhi of mastering realization." Thus, all phenomena of the environment and beings are gathered by dissolving them into the inexpressible nature of one's own mind, the spontaneously perfect, vast, and expansive ground. Abiding in the state of aimless samadhi, pervasive and expansive like the sky, that is the samadhi of suchness. For sentient beings who have not realized this, compassion like an illusion arises, impartial and complete, that is the samadhi of universal appearance. Due to that cause, like a fish leaping from clear water, meditating on the nature of awareness and wisdom as the syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) and other letters, that is the samadhi of the cause. The samadhi of the cause and its cause
Chinese
现在，在所有显现的禅定二者之间，进行存在之净治，在那之前等等，进行死亡之净治，在即将讲解的圆满次第以下，进行生之净治，这样做的话，就与大学者吉美炯乃等大德的论典相符了。像这样的三种禅定次第生起，语文字幻化之坛城，意手印之坛城等次第安于座上，通过观修而生起之方式，就完全成就了。第二，圆满次第是：在因位时所生起的种子等等完全转化，从胜义谛上来说，生灭灭尽之佛与佛母，即无相空性之佛的印，如水中之月般显现为本尊，如《喜金刚》所说：以生起次第之瑜伽，苦行者应修习有戏论，将戏论视为如梦，以戏论本身而成就无戏论。如是说，以无分别之智慧，观不见之方式，即中观不断不常之法界，自性清净之界中，也不离观修之精要而不动摇。在世俗谛中，一切显现为圣妙色身主尊与眷属之形象，也以不变之慢而稳固明晰，观修清澈无染，一切稳固与动摇皆平等于一智慧之游舞，乃至身体部分与手足之细微姿态都观修得不混杂，如此禅定之方式就成就了。那也是为了清净平凡之执着，本尊之慢稳固，以及为了清净显现，相明显现，被称为二者。前者是不执着不净之显现，以及执着其自相成就二者的对治，在稳固之慢中，安立自己是那个本尊之慢，以及视本尊为无实有之慢二者，这是全知嘉瓦父子的口诀中出现的。藏敦论师的注释中，这生起次第和圆满次第二者，也做了观视之生起方式的不同，如果考察词句的意义，这二者的内
English
Now, between the two samadhis of all appearances, purify existence, and before that, purify death, and below the coming completion stage, purify birth. If you do this, it will be in accordance with the treatises of great scholars such as Jikme Jungne. Like this, the three samadhis are generated in sequence: the mandala of speech, letters, and illusion, and the mandala of mind, hand gestures, etc., are placed on the seat in sequence, and the way of generating them through meditation is completely accomplished. Second, the completion stage is: the seeds and so on generated in the causal stage are completely transformed, and from the ultimate truth, the Buddhas and Buddha-mothers who have exhausted birth and death, that is, the mudras of the formless emptiness Buddha, appear as deities like the moon in the water. As the Hevajra says: With the yoga of the generation stage, the ascetic should practice with elaboration, regarding elaboration as a dream, and with elaboration itself, accomplish non-elaboration. As it is said, with non-discriminating wisdom, look in an invisible way, that is, the Middle Way, the realm of phenomena that is neither constant nor discontinuous, and in the realm of self-nature purity, do not move without separating from the essence of contemplation. In the relative truth, all the manifestations of the principal and retinue of the noble form body are also firmly clear with unchanging pride, meditating on clarity and purity, and all stability and movement are equal to the play of one wisdom, and even the subtle gestures of the body parts and hands and feet are meditated on without being mixed, so the way of samadhi is accomplished. That is also to purify ordinary clinging, the deity's pride is firm, and to purify appearance, the appearance is clear, which are known as two. The former is the antidote to not clinging to impure appearance, and clinging to its self-characteristic accomplishment. In the firm pride, establish the pride of oneself being that deity, and the pride of seeing the deity as unreal. This appears in the oral instructions of the omniscient Gyalwa father and son. In the commentary of Tsangton, these two stages of generation and completion also make the way of viewing the generation different. If you examine the meaning of the words, the contents of these two
Chinese
即使是不相同的，如幻化根本续和经集大总集等，也似乎是这样做的，但据说此论著是幻化根本续第十三章的口诀。在第十三章中，只是作了四部续的区别，即“调伏意秘密，自性密意义”。对于即将讲解的大圆满之理，也没有在摩诃瑜伽中讲述，也没有在论著中出现不共的讲解方式。如果这样不出现，却通过臆造来添加，就会没完没了。一般来说，亲近修持四支、三摩地三者、六支、四瑜伽和五现证菩提等次第，都是在每个圆满的坛城轮瑜伽中，按照各自论著中所说的那样进行结合，这是印度成就师们的普遍做法，如果在这里也这样结合，就会与论著的文字相符，因此不要把道路的行法分为三种不同的方式，暂时就这样做。第三是，大圆满极其广大的方式是：将世间有漏和出世间无漏的一切法，观修成无分别。其中，世间是自己的五蕴。出世间是如来佛的三金刚，即身语意，是不会穷尽的。这两者无分别的是，如《古续》中所说：“因此称为坛城轮，是安乐方便的总结，以佛慢瑜伽，佛陀本身长久不变。”如是说，依靠清净浩瀚智慧的游舞，三界无余完全觉醒的瑜伽的真实性，不是在平凡显现之上打上清净的佛像补丁的方式，而是将显现、声音、觉知三者实际转移到胜者的坛城中去的慢。而且，在许多金刚密续中，详细地讲述了确定意义的意坛城收摄次第，此外，在成就师们的论著中，也有很多将所净之名安立于能净之上，将能净之名安立于所净之上的情况。