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It is said to be the five stages of the Inconceivable. First, in order to generate calm abiding, focus on the drop of light in the heart while meditating on the generation stage. Meditate on the outward flow of air in accordance with the colors and seasons of the five elements, and thereby cleanse all illnesses, evil spirits, sins, and obscurations. When the air enters, hold the mind on the light in the heart together with the accomplishments of the qualities of the Buddhas, etc. By quickly accomplishing the wisdom of bliss, clarity, and non-thought, both common and supreme accomplishments are achieved. As it says in the Five Stages: Always abiding in the heart, The single drop is unchanging. For the person who meditates on it, Wisdom will surely arise. The drop has already been explained. The Various Vajra Stage: Combine the breaths and meditate on the emblems of the five families in the center of the five chakras. A wheel at the crown, a jewel at the throat, a vajra at the heart, a lotus at the navel, and a sword at the secret place. Hold the mind and meditate on the Buddhas of the ten directions, etc., of the five families dissolving into their respective emblems, and thereby calm abiding is generated. The Jewel-Filling Stage: Generate the wisdom of the four joys from within the four chakras through the great bliss of coemergent play, and recognize the wisdom. The Jalandhara Stage: Meditate on the emblems of the five families transforming into deities, and nectar descending from the union of the father and mother, filling the body. Hold the mind on the bliss of the heat burning the (Tibetan: ཧཾ，Devanagari: हं，IAST: haṃ，Literal meaning: Hum). As it says: The firelight of tummo wisdom, Burns the realm of the Thus-Gone One. And as it says in the Ocean of Dakinis: Tummo kindled in the navel, Burns all the joints, After burning the eyes, etc., After burning, the drop drips from the palate. It goes, oh, it is in all places, Like a net of cotton threads. Piercing and going, it tastes, In the seventy-two thousand [channels]. From this, the realization of union arises, and samadhi increases. The Inconceivable Stage: In the center of the sphere of light in the heart, meditate on the seed syllables of the various deities, such as (Tibetan: ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，Literal meaning: Hum), and from them, light radiates, striking all of samsara and nirvana. All the Buddhas and sentient beings, the stable and moving realms, all dissolve into light and merge into the light in the heart. The bod
Chinese
地和光也是吽字下的足形。那也是腹部。腹部是头部。头部是月相。月相是明点。明点是那达，也就是宾度的境界，不住于不可思议的虚空之中。如果继续，从空性中，如前一样，观想一个生出一个，又观想融入，这就是获得对不可思议的法性的胜观和寂止双运，从而成佛。这些对于初学者来说是逐渐学习的，通过修习，据说从对哪个自续容易生起就从哪个开始学习，因此没有仅仅是顺序的决定。修习生圆次第的作用是：如此修习生圆次第的方式是做什么呢？生起次第是阻止对这个显现的实执。圆满次第是舍弃执着于幻化的分别念。对于谁来说，显现空性没有实执，那就是生圆次第无二的自性清净。其中，通过生起次第，观想外器为宫殿，从而舍弃执着于土地石头等自相的庸俗境相。观想有情为本尊和本尊母，从而舍弃有情自相的实执和贪嗔。将自己的蕴、界、处观想为本尊，因为本来就是那样而得以显现，从而清净色身的障碍，圆满福德资粮，生起寂止的等持等等，有诸多必要。其中，在瑜伽续等外密三部中，生起次第以四手印印持，修习四念住，观想如幻，以及座间修的收摄等会出现。甚深的次第则没有。在无上续中，则宣说了不可思议的方便和智慧。通过修习圆满次第，也舍弃先前修习生起次第和一切法如幻的少许执着。因为远离了这是什么那是什么的一切对境和作意，从而清净法身的障碍，圆满不可思议的等持智慧资粮。其中，圆满次第的体性是，通过将心专注于某个对境之上，安住于乐明无分别的状态，从而与证悟本元大手印的意义相结合。其中，自性
English
Earth and light are also the hook below the letter Hum. That is also the belly. The belly is the head. The head is the moon phase. The moon phase is the bindu. The bindu is nada, which is the realm of bindu, not abiding in the inconceivable space. If it continues, from emptiness, as before, visualize one arising from one, and also visualize absorption, this is obtaining the union of vipashyana and shamatha of the inconceivable dharmata, thereby attaining Buddhahood. These are gradually learned by beginners, and through practice, it is said that one should start learning from whichever is easier to arise in one's mindstream, therefore there is no certainty of just the order. The function of practicing the generation and completion stages is: what is done by practicing the generation and completion stages in this way? The generation stage is to prevent the clinging to the truth of this appearance. The completion stage is to abandon the conceptualization of clinging to illusion. For whom there is no clinging to the truth of appearance and emptiness, that is the self-nature purity of the non-duality of generation and completion stages. Among them, through the generation stage, visualizing the outer vessel as a palace, thereby abandoning the grasping of ordinary appearances such as earth and stones as their own characteristics. Visualizing sentient beings as deities and consorts, thereby abandoning the clinging to the truth of sentient beings' own characteristics and attachment and aversion. Visualizing one's own aggregates, elements, and sense bases as deities, because it is clear that they are originally so, thereby purifying the obscurations of the form body, perfecting the accumulation of merit, and generating the samadhi of shamatha, etc., there are many necessities. Among them, in the three outer tantras such as the Yoga Tantra, the generation stage is sealed with four mudras, the four mindfulnesses are practiced, it is visualized as an illusion, and the absorption of the post-meditation session will occur. The profound great stages are not there. In the Unsurpassed Tantra, inconceivable methods and wisdom are taught. By practicing the completion stage, one also abandons the slight clinging to having previously practiced the generation stage and all dharmas as illusions. Because it is separated from all objects and intentions of 'this is this and that is that', thereby purifying the obscurations of the dharmakaya, and perfecting the accumulation of inconceivable samadhi wisdom. Among them, the nature of the completion stage is to abide in the state of bliss, clarity, and non-conceptuality by focusing the mind on a certain object, thereby combining with the realization of the meaning of the innate mahamudra. Among them, the nature
Chinese
是怎么样的呢？ 根本原始的实相，金刚身的自性，心性意义的本体等，了解之后进行修持。 也就是自身具足方便，以及依靠异性明妃两种。 自身是：拙火，幻身，梦境，光明，中阴，以及迁识等等，不依赖于其他的自心运作方法，成就菩提的圆满次第等。 异身是：根脉，气息，明点成为要点的瑜伽士，将乐受作为道用。 意义是：舍弃生起次第的执着，证悟本尊即是法性，以特殊方便生起乐明无分别，一切都成为道用，显现任何事物都是法性，证悟自性俱生智，彻见实相的究竟等，有无量功德。 证悟佛陀的近道之方法： 方式：此乃究竟金刚乘， 根器锐利此生证圆满佛。 之后于所化有情之世间， 种种佛事业任运而成就。 此乃无量金刚持之， 近道隐秘甚深极稀有， 具缘今生欲解脱者应依止。 这样的道是根器非常敏锐者今生解脱，之后不久，在任何有可调伏众生的世间，佛陀的伟大事业都会自然而然地成就。《金刚秘密续》中说：无上密咒之成就，以极大的精进所成就，此生即能成佛，于所化之刹土示现事业。无量金刚持之，甚深近道最究竟。 像这样的道，是具缘想要解脱的人们所应依止的，理应以巨大的精进努力修持。 宣说成熟基础的灌顶次第分为三，共同和各自按照各自的论典来受持： 现在宣说成熟基础的灌顶次第，密咒乘， 也就是依靠任何随意的续部次第，修持圆满菩提。 首先种姓安立，随许灌顶等，从各自的论典中所说的传承领受，使自己的心完全成熟。 这样
English
How is it? The fundamental original reality, the nature of the Vajra body, the essence of the mind itself, etc., are understood and practiced. That is, one's own body is endowed with skillful means, and the other is based on a consort. One's own body is: Tummo, illusory body, dream, clear light, Bardo, and transference, etc., without relying on other methods of one's own mind, the completion stages of accomplishing enlightenment, etc. The other body is: the yogi whose channels, winds, and bindus have become essential, uses bliss as the path. The purpose is: abandoning the attachment to the generation stage, realizing that the deity is the Dharma itself, generating bliss and clarity without conceptualization through special means, everything becomes the path, whatever appears arises as the Dharma, realizing the innate wisdom, thoroughly seeing the ultimate reality, etc., are immeasurable. The method of showing the near path to enlightenment: The way: This is the ultimate Vajrayana, Those with sharp faculties attain complete Buddhahood in this life. Thereafter, in whatever world there are beings to be tamed, Various Buddha activities are spontaneously accomplished. This is the near path of countless Vajradharas, A hidden, very profound, and rare path, Fortunate ones who wish to be liberated in this life should rely on it. Such a path is one where those with very sharp faculties are liberated in this life, and soon thereafter, the great deeds of the Buddha will be spontaneously accomplished in whatever world there are beings to be tamed. In the Vajra Secret Tantra it says: Whatever is accomplished by the supreme mantra, whatever is accomplished with great diligence, one attains Buddhahood in this very life, and shows the deeds in the field of those to be tamed. Of countless Vajradharas, the deepest near path is the most ultimate. Such a path is to be relied upon by those who are fortunate and desire liberation, and it is appropriate to strive with great diligence. Explaining the order of empowerment that ripens the base, there are three: taking the common and individual according to their respective texts: Now, explaining the order of empowerment that ripens the base: the Mantra Vehicle. That is, relying on the order of any desired tantra class, one should accomplish complete enlightenment. First, lineage affiliation, subsequent permission, empowerment, etc., receiving the transmission spoken of in their respective texts, one should completely ripen one's own mind. That
Chinese
我，从“阿毗षेक”的声音中，以洗净污垢和赋予力量而称为“灌顶”。它能净化弟子相续中的污垢，并使他们在未来有能力修持成佛的菩提道和各种暂时的道。也就是，获得从各个续部中产生的付托种姓的仪轨、随许和灌顶等如所说之次第，然后才进入修持其意义。其中，在克里亚续中说，仅仅依靠付托种姓、随许和曼荼罗，以宝瓶之水灌顶，并给予真言的随许，就能成为修持本尊的法器。在行续中说，给予五种智慧灌顶和金刚禁行灌顶这六种灌顶，就能成为法器。在瑜伽续中说，以五种智慧灌顶为首，圆满地给予弟子的灌顶和金刚阿阇黎的灌顶，就能成为法器。在无上瑜伽续中说，给予宝瓶灌顶等四种灌顶，就能成为修持生起次第和圆满次第一切道的法器。也就是，依靠粉末彩砂坛城、绘画、花束或身体坛城来给予灌顶。对于根器下劣者，依靠影像坛城；对于中等者，依靠花束或本尊的法器等少许所缘；对于上等者，依靠身体坛城，即依靠上师的身语意来给予灌顶的方式。如铃论师所说：“何为两种虚假的自性？那是随顺所化者的根器。这些众生自性清净，是无二的成就坛城。”就像这样的方式。完整接受无上灌顶四灌的方式是：在那些方式中，特别是殊胜秘密大瑜伽之道，成熟的四灌顶是解脱，是生起次第和圆满次第。宝瓶灌顶是身体，秘密灌顶是语，智慧灌顶是意，第四灌顶是词灌顶。清净一切习气并给予成就。前三种灌顶圆满福德资粮，第四种灌顶同样圆满智慧资粮。清净烦恼和所知二障。因此，必须获得成熟的四灌顶。