English
From not having obtained, it becomes two paths of seeing. Thus it is said. Therefore, even at the time of death, it is considered impossible for one person to obtain both of the first two vidyadharas from either one. It is considered to be the Mahamudra Vidyadhara of the path of meditation and the Spontaneous Accomplishment Vidyadhara of the final path. These two views are actually the same in meaning, except for whether or not the name of the first vidyadhara is given to the accumulation and junction. Because in the former view, if the fourth preparatory path is not obtained, one cannot control the life of the basis of accumulation, so after obtaining the path of seeing in the bardo, the name of Mahamudra is given. Even so, from the aspect of wisdom that transcends all paths of training beyond the path of seeing, it is called Mahamudra; from the aspect of no birth and no death, it is called life empowerment. The Omniscient One said so, therefore, if the path of seeing and the path of meditation are separated, and life empowerment is obtained in all aspects, then the path of seeing and the Mahamudra practitioner do not necessarily have to be meditators. Therefore, according to this view, the meaning of the scriptures of the Lesser Vehicle can also be quoted as they are. The latter view also believes that in the case where the body of maturation cannot be trained, that basis can generate the wisdom of the path of seeing, and the example of clear light is accomplished. Considering that the real path of seeing will arise immediately after that basis is abandoned, it can be said that way. It is like calling the tenth bhumi the Buddha bhumi in the Ornament of Clear Realization. Second, explaining the completion stage, there are two parts: brief explanation and detailed explanation. The first part is: Second, explaining the completion stage, which is mainly wisdom. In general, the nature of the completion stage is to rely on the method of knowing the nature of conceptual thought and then focusing on the path of non-conceptual thought, or to block it with non-referential wisdom. As it says in the Vajra Essence Commentary: When the nature of conceptual thought is known, one should enter into non-conceptual thought. Thus it is said. If classified, there are father tantras, such as the Guhyasamaja and Yamantaka, and other great yoga tantras, where the winds of the five elements enter the central channel and are purified, from which deep clarity or clear emptiness arises, thereby generating non-conceptual wisdom. In terms of Guhyasamaja, there are two views: the view of the noble teacher and the view of Yeshe Zhabs. In the first view, there are five stages.
Chinese
从……起。自我加持的禅定，以及光明的境界。以因和果的差别，显示为二谛。如是说，先修幻身世俗谛，然后进入光明胜义谛，即是二谛的圆满次第。风入、住、起三种，观想为嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三种，持续安住，修持宝瓶气，是金刚念诵。于心间观想字或细微的法器，一心专注，是专注心。将一切显现观想为幻化的本尊和宫殿，是加持，即是三寂静。然后逐渐使之空，于三种显现中修持大空性的光明。由此再次从显空不二中生起本尊身，即是双运，如是宣说了五次第的圆满次第修法。后面是，嘿汝嘎噶波中也说：金刚念诵与专注心，自我加持与光明，以及双运这五者。生起入中脉、住、融三种的四空和四喜，以及醒梦的三种混合，以及自我加持的次第，修持由风心所成的幻化本尊身，清净的幻身。依靠业印，使之清净为光明，无间道显现，生起双运身之相，以金刚语束缚。第二，佛智足的观点是，如幻的本尊身，大印光明自性，以及进入那真实性中的甚深心和难以测度的禅定，二者无别结合，是深明不二的智慧圆满次第。解脱明点中说：因此深明菩提，以无二证悟而解脱。仅证悟深奥是不行的，仅证悟光明也是如此。又，噶举永宗中也说：咒、心、幻身、光明，以及双运是圆满次第的果。如是宣说了五次第。修部善逝集中也说：虽然修法的方式稍有不同，但也宣说了五次第等等。又，般若母续和扬
English
From... The samadhi of self-blessing, and the state of luminosity. By the difference of cause and effect, it is shown as the two truths. As it is said, first practice the illusory body, the conventional truth, and then enter the luminosity, the ultimate truth, which is the completion stage of the two truths. The three of wind entering, abiding, and rising, contemplating as the three of Om (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), continuously abiding, practicing vase breathing, is the vajra recitation. Focusing one-pointedly on a letter or subtle implement in the heart, is focusing on the mind. Visualizing all appearances as illusory deities and palaces, is blessing, which is the three solitudes. Then gradually emptying it, meditating on the luminosity of the great emptiness in the three appearances. From that, again arising as the deity's body inseparable from appearance and emptiness, which is union, thus the five stages of the completion stage practice are explained. The latter is, it is also said in Heruka Galpo: Vajra recitation and focusing on the mind, self-blessing and luminosity, and these five of union. Generating the four emptinesses and four joys of entering the central channel, abiding, and dissolving, and the three mixtures of waking and dreaming, and the stages of self-blessing, practicing the pure illusory body of the illusory deity body made of wind and mind. Relying on karma mudra, purifying it into luminosity, the unobstructed path manifests, arising as the aspect of the union body, bound by vajra words. Second, the view of Buddha Yeshe Zhabs is, the illusory deity body, the nature of the great seal luminosity, and the deep mind and immeasurable samadhi of entering that reality, combining the two inseparably, is the wisdom completion stage of deep and clear non-duality. In the Drop of Liberation it says: Therefore, deep and clear bodhi, is liberated by non-dual realization. It is not enough to only realize the profound, it is the same with only realizing the clear. Also, it is said in Kagye Yongdzok: Mantra, mind, illusory body, luminosity, and union are the fruit of the completion stage. Thus the five stages are explained. It is also said in Drubde Deshek Dupa: Although the way of practicing is slightly different, the five stages are also explained, and so on. Also, the Prajnaparamita Tantra and Yang.
Chinese
以及，昆都日巴，胜乐金刚，喜金刚等等后续瑜伽续部中，主要着重于将明点菩提心融入命脉，为了生起融乐的智慧，通过拙火燃烧滴落等方法，不依赖其他外缘而生起乐空智慧，这是自生身具方便；依靠异性身印生起四喜智慧，这是他生身具方便，两者都宣讲。其中，按照归纳为四印的方式：获得控制风息，如莲花女等外事业手印，内誓言手印，拙火，显现法手印幻身，大手印光明以及俱生和合。如果从六法方面来说：梦幻身是支分，迁识和中阴两者是后世的连接，是三个支分。根本是拙火，幻身，光明三者，总共是六个。双运是果位，因此没有计算在内。此外，还有自加持，杂色金刚次第，宝瓶充满次第，匝兰达拉次第，不可思议次第这五种。第一种是，专注于心间的明点，与五大的颜色相结合，通过风息的出入来净化障碍，并收集成就。第二种是，专注于五轮中央的五部手印。第三种是，在盛大的嬉戏中，在四脉轮中识别四喜的智慧。第四种是，五部的标志转化为身形，从中降下甘露，并与拙火的口诀相结合。第五种是，从心间放射光芒，稳定和移动的光融入的圆满次第。特别是，喜金刚的意趣是三显现和三续的缠绕方式，或者说是与果位一起。其中，据说从修持方式上说是三显现，从存在方式上说是三续。从口诀的引导文中说，三显现是道果的前行，三续是正行。这些意义在象王大势力的使用续和母续的教言中也有明确的阐述。黑汝嘎噶波中也说：轮回涅槃共同的界限和超越，
English
And, Kundu Rigpa, Chakrasamvara, Hevajra, etc., in the subsequent Yoga Tantras, mainly focus on integrating the Bodhicitta of Bindu into the life force. In order to generate the wisdom of melting bliss, through methods such as the burning and dripping of Tummo, without relying on other external conditions, the wisdom of bliss and emptiness is generated. This is the self-born body with skillful means; relying on the Mudra of the opposite sex body to generate the wisdom of the four joys, this is the other-born body with skillful means, both of which are taught. Among them, according to the method of summarizing into four Mudras: gaining control over the winds, such as the outer action Mudra of the Lotus Woman, the inner Samaya Mudra, Tummo, the illusory body of the appearance Dharma Mudra, the Mahamudra of luminosity, and the co-emergent union. If considered from the perspective of the Six Dharmas: the dream illusory body is a branch, the transference of consciousness and the intermediate state are the connection to the next life, which are three branches. The root is Tummo, the illusory body, and luminosity, which are three, totaling six. Union is the result, so it is not counted. In addition, there are the five stages of self-blessing, variegated Vajra sequence, filling the vase sequence, Jalandhara sequence, and inconceivable sequence. The first is to focus on the Bindu in the heart, combine it with the colors of the five elements, purify the obscurations through the entry and exit of the winds, and gather accomplishments. The second is to focus on the emblems of the five families in the center of the five chakras. The third is to recognize the wisdom of the four joys in the four channels and wheels in the state of great play. The fourth is that the emblems of the five families transform into forms, from which nectar descends, and is combined with the oral instructions of Tummo. The fifth is the completion stage of radiating light from the heart, and the stable and moving light dissolving. In particular, the intention of Hevajra is the way of intertwining the three appearances and the three continuums, or with the result. Among them, it is said that the three appearances are from the perspective of practice, and the three continuums are from the perspective of existence. From the instructions of the oral instructions, the three appearances are the preliminary practices of the Path and Fruit, and the three continuums are the main practice. The meaning of these is also clearly explained in the Elephant King's Great Power's Use Tantra and the Mother Tantra's teachings. The Heruka Galpo also says: The common boundary and transcendence of Samsara and Nirvana,
Chinese
显现和转法轮。简而言之，这就是要点。也就是，轮回与涅槃共同的基础，基础与结果相结合的道路，以及超越的结果，即三种显现。世间法是指基础和道路两者，而转法轮是指金刚持的果位，即三种续部。此外，如果解释轮回与涅槃共同的道路，那就是在三种显现中所示的道路。万有基础、身体和大手印。因续、方便和果续。因此，万有基础是指基础，身体是指指示专注于身体的道路，或者在某些例子中，“聚集”是指显现，即基础和结果两者聚集，总合成为道路。大手印是指双运大手印，即结果，也就是三种显现，而后面的诗句则指示三种续部，这很容易理解。这些是从口头传承中显现而写下的，但不知道是否变成了错误的解释。因此，最好咨询智者，并参考此续的注释等，不要轻易相信。从无二续金刚萨埵幻化网，时轮金刚，佛陀合修等中，轻松引出的，对清晰、无分别和不可思议的智慧，即一与多分离的大明点光明，进行主要的禅修。也就是，乐的光明是精华降入中脉，从元素中变得堪能，从而产生无漏乐的等持。清晰的光明是五气精华转化为力量，进入中脉，从而内在产生清晰无碍的禅定，外在鼻孔显现五气颜色，五智的光芒显现为身和明点的自性。如《文殊幻化网》所说：智慧显现明亮，如众生的明灯是智慧之灯，威严盛大是光明。这可以作为例证。无分别的光明是，对乐和明两者都不执着为实有，而是安住于无执。也就是，在自性本然的不可思议大光明中解脱。如《幻化怖畏闪电》所说：一切事物皆无分别，蕴、界和处，能取和所取完全舍弃。