English
and transferring consciousness to pure lands through sound transference, etc. Second, the skillful means of other bodies: As stated in the tantra: "Practice binding, day and night yoga, farming. The channels are like irrigation ditches, they must be purified. Bodhicitta is like water, it must come to the place of guidance. The wind is like a well bucket, it must be without fault. Thus, when the channels and wind are mastered, then in attachment, great attachment, great bliss fills the sky." Like that, relying on one's own skillful body, the channels are straightened, the bindu is gathered in its place, the wind is purified, and when all three have reached the essential point and become workable, then again, the co-emergent wisdom of bliss and emptiness is simultaneously recognized, thereby applying it to the noble path, which is the skillful means of other bodies, or relying on the mudra of the path of playing in the three realms of the lower gate. As stated in the tantra: "The supreme woman who possesses all aspects, the beautiful one who is emptiness and wisdom, is the mother who gives birth to all victors. Without relying on her, one will not attain enlightenment." Therefore, in the three pitakas of the causal vehicle, the woman who is taught as the source of afflictions is here regarded as the source of emptiness, the mother who gives birth to the victors, or the nature of the Perfection of Wisdom. If one relies on her with skillful means, one will quickly attain supreme accomplishment. Moreover, the one to be relied upon is a woman of the five lineages who possesses the characteristics mentioned in the tantras, especially the co-emergent mother who has attained the clear light of meaning, and the mantra-generation mother who has purified the mind-stream through empowerment and the generation stage, and the field-born mother who is born in the twenty-four places, etc., accomplishment is swift, and merely relying on her, due to the interdependent connection between means and wisdom, one seed of obscuration, one wind-pocket, ceases, thereby bestowing unchanging great bliss, and eventually one can transform the twenty-one thousand six hundred movements into one, thereby forcibly increasing all the qualities of the path. Thus, by relying on any mudra that is suitable for reliance with the three recognitions, and becoming skilled in the four instructions of descending, grasping, reversing, and pervading, all the qualities of the path will be perfected. The bindu gradually descends from the crown chakra to the throat chakra, heart chakra, navel chakra, and secret place, and when it descends to the four places, one experiences the four joys, which are the nature of the wisdom of the four empowerments, such as awakening.
Chinese
四个退失的阶段，以及执持三门和习气的明点，与三门同等的障碍全部清净，体验远离错乱的光明境界，在金刚宝瓶中无漏地持住，再次以回转的口诀提升至顶髻之顶。通过气和幻轮，使之遍布身体的所有部位，特别是通过空性智慧无二见的见解来扩展，这是最无变的巨大安乐。后面的这三个也叫做执持、牵引、扩展的三种口诀。这样做了之后，所有的脉都变成法性的中脉，从而清净为空性的自性。所有气、心和明点都变成智慧的大智慧，成为一体，在空性智慧无二见的境界中，所有因果之道都得以圆满，因此，轮回之法显现的一切事物的根本，所有的气和明点，也都进入了解脱为大光明的道路，以低劣的手段出现的就是顿超之法，或者说是其他身体手印的道路。或者说，通过依赖生起次第，到达加行道的尽头等等，也通过近取的行为依赖手印，而进入无漏的道路，如果想要增上已经习惯了自身方便的圆满次第，就应该依赖它，这样生起次第和圆满次第就都进入了正确的道路，这个特别的方便道就是这样认为的。第二，宣说无显现的圆满次第，像这样，已经习惯了有显现的圆满次第，那么第二就是要将离戏、不可思议的智慧，清净为无显现的圆满次第，所以它的方式是：无论是生起次第和圆满次第的本尊，具有形象、面容、手等等的形态，最终都要安住在无所缘之中。也就是要清净不净的实执，将已经清净观修的外器内情的一切事物，都观想为刹土、宫殿、本尊和佛母等等的自性，对于一切稳固和移动的显现都进行收摄次第，在生起次第的时候，如果没有对本尊的执着，就通过总摄的方式，如果有执着，就通过后破的方式来进行，如果按照后者的方式，那么清净的外器内情
English
The four stages of decline, and the bindu that holds the three doors and karmic imprints, and the obscurations equal to the three doors are all purified, experiencing the clear light state free from delusion, holding it without leakage in the vajra vase, and again raising it to the crown of the head with the instruction of reversal. Through the winds and illusory wheels, it is spread throughout all parts of the body, and especially spreading it with the view of the non-duality of space and wisdom is the supreme unchanging great bliss. These last three are also called the three instructions of holding, drawing, and spreading. Having done this, all the channels become the central channel of reality, and are purified into the nature of space. All the winds, mind, and bindus become one taste in the great wisdom of awareness, and in the state of non-duality of space and wisdom, all the paths of cause and effect are perfected, therefore, the root of all things that appear as samsaric phenomena, all the winds and bindus, also enter the path of liberation into great clear light, appearing as an inferior means is the path of instantaneous attainment, or the path of other body mudra. Or, by relying on the generation stage, reaching the end of the path of joining, etc., also by relying on the mudra of the near-attainment practice, one enters the path of non-leakage, and if one wants to increase the perfection stage that is accustomed to one's own skillful means, one should rely on it, so that both the generation stage and the perfection stage enter the correct path, this special path of means is what is thought of. Secondly, explaining the perfection stage without appearance, like this, having become accustomed to the perfection stage with appearance, then secondly, one must purify the wisdom of non-elaboration and inconceivable, into the perfection stage without appearance, so its method is: whichever deity of the generation stage and perfection stage, having forms, faces, hands, etc., ultimately must abide in non-objectification. That is, one must purify the impure clinging to reality, and contemplate all things of the outer and inner world that have been purified, as the nature of the pure lands, palaces, deities, and goddesses, etc., for all stable and moving appearances, one performs the stages of gathering, in the time of the generation stage, if there is no clinging to the deity, one proceeds through the method of total gathering, and if there is clinging, one proceeds through the method of subsequent destruction, if one follows the latter method, then the pure outer and inner world
Chinese
一切化为光融入宫殿，然后依次融入眷属、主尊、智慧勇识、以及心间的种子字。如果种子字是像“吽”字，那么从足下的弯钩到顶端的明点也依次从下往上融入到那达，从而安住于远离一切戏论的状态。所谓那达，是指极其微细的，具有风、息、心三种自性的状态，据说在未成佛之前一直存在。所以在禅修时，它也象征着持有三界习气的状态，呈现为三重弯曲的形态。当它清净时，就是不会改变为其他任何事物的，三身自性的至上大乐。有些仪轨中没有出现收摄次第等，这是因为那些证悟俱生双运，如流水般相续不断的瑜伽士们，不需要计算禅修座间休息的时间，是考虑到他们的境界。除此之外，收摄次第非常重要。因为收摄次第能够清净死亡的习气，并安排法身的缘起；圆满次第是成熟幻身融入光明的基础。不仅如此，总的来说，金刚乘道的所有功德，都是通过将要点集中在金刚身，使脉、气、明点汇聚于中脉而产生的。无论在相续中生起何种比喻和意义的光明，都会从生起次第的收摄中显现十相的景象。从自性的融入次第中，三现分的光明生起，一切庸常的错觉都消失在三现分光明融入的境界中，从而显现出远离法性戏论的智慧。因此，想要在夜晚努力进行深度睡眠和梦瑜伽的人，想要在白天享受风心融入中脉的方法的人，想要依靠非凡的圆满次第幻身来显现光明的人，想要舍弃凡俗的身体，证得有学双运的本尊身的人，最终想要将无明习气的地基——意生身也融入光明，从而证得无学双运果位的人，以及如果今生未能解脱，也想要在中阴第一光明法身的境界中安住，从而证得双运报身的人。
English
Everything dissolves into light and merges into the palace. Then, gradually, it dissolves into the retinue, the main deity, the wisdom being, and finally into the seed syllable at the heart. If the seed syllable is like the letter "Hūṃ," then the dissolution from the hook at the bottom up to the bindu also dissolves from the lower levels up to the nāda, thereby abiding in a state free from all elaborations. The so-called nāda refers to the extremely subtle essence of the three elements of wind, breath, and mind, which is said to exist until one attains Buddhahood. Therefore, even during meditation, it symbolizes the state of holding the habitual imprints of the three realms, appearing as a triple curve. When it is purified, it is the supreme great bliss of the nature of the three kāyas, which does not change into anything else. In some rituals, the stages of re-absorption and so on do not appear. This is because those yogis who have realized co-emergent union, a continuous stream like a river, do not need to calculate the time for breaks between meditation sessions, and it is with their state in mind that this is done. Apart from that, the stages of re-absorption are said to be very important. This is because the stages of re-absorption purify the habitual imprints of death and arrange the interdependent origination of the dharmakāya. The completion stage is the maturing factor for gathering the illusory body into clear light. Moreover, in general, all the qualities of the Vajrayāna path arise from focusing on the vajra body, causing the channels, winds, and bindus to gather in the central channel. No matter what example and meaning of clear light are generated in the continuum, the appearances of the ten signs will arise from the re-absorption of the generation stage. From the dissolution stage of self-nature, the clear light of the three appearances arises, and all ordinary illusions vanish into the realm where the clear light of the three appearances dissolves, thereby manifesting the wisdom that is free from the elaborations of reality. Therefore, those who wish to diligently engage in deep sleep and dream yoga at night, those who enjoy the method of wind and mind gathering in the central channel during the day, those who wish to manifest clear light by relying on the extraordinary completion stage of the illusory body, those who wish to abandon the ordinary physical body and attain the deity body of the union of learning, those who ultimately wish to dissolve the mind-made body, the basis of the habitual imprints of ignorance, into clear light, thereby manifesting the state of the union beyond learning, and those who, even if they do not attain liberation in this life, wish to abide in the state of the first bardo's clear light dharmakāya, thereby attaining the union sambhogakāya.
Chinese
有信者认为，相较于生起次第，更应重视圆满次第，这是由尊贵的法王上师奥颜·吉美·曲吉旺波（注）所说。如此生起的本尊，在进行收摄次第时，如同圆满次第的本尊身，也应带有观想，如彩虹消融于虚空般，化为空性。如同虚空般的法界自性，远离一切分别念的戏论，安住于各自本觉大智慧的行境中，这便是圆满次第之王。除此之外，由风息之法所生的明空体验，以及依赖明点的乐空，仅仅是引导俱生智的暂时方便，不应执为究竟之义。如《智慧成就》中所说：身体的气囊是什么，吹气囊的是什么，瑜伽士不应区分这些差别，仅见其本性，便能止息气囊的作用。又说：生殖器交合所生的乐受，愚者说那就是（俱生智），但胜者并未说那是大乐。大乐并非无常，真正的大乐是恒常的。从痔疮孔中产生的，为何不是大乐？因此，即使在有相的阶段，也不应仅仅以明乐加上空性来增饰，而应安住于自性本然的状态，这样才能真正引导证悟俱生智，否则将非常困难，因为二者相违。因此，究竟的目标是不变的永恒大乐，所谓的大乐，是指远离一切有为法相的智慧，如同将超越善恶的法界称为善一样。即便如此，生起次第和圆满次第的共同部分，是通往究竟圆满次第甚深智慧的因，因此不应舍弃。如《二观察续》所说：生起次第瑜伽士，修持苦行者的戏论，如梦般修持戏论后，以戏论本身来解脱戏论。第三，从作用的角度来总结：