English
The completion of the body is the aggregation of these three, from the midst of warmth and moisture, the body of the four elements is formed. Spontaneous birth has a seat and place of origin. The seed is the wind-mind of the hand seal intermediate state. Attraction and gathering are attachment to the body in its place. The completion of the body symbolizes the instantaneous accomplishment of the body. Thus, sentient beings correspond to the four stages of generation, just as meditating on a deity, the order of formation of the vessel world should also correspond to the order of meditating on the supporting palace. As stated in the Garland of Essences: 'By the order of the vessel's arising, generate the layered palace as described in the scriptures.' Therefore, upwards, the form of the Buddha's body and pure land are used as the path, and downwards, the method of purifying the defilements of the vessel and essence of samsara. Meditate on the complete wheel of the mandala of the support and the supported, which corresponds to that form. Thus, meditating on the pure form of the deity purifies impure appearances into the sphere of reality. As stated in the 'All-Good Accomplishment Method': 'Other than the continuous stream of ordinary conceptual thoughts, there is no suffering of existence whatsoever. The mind that is contrary to this will manifestly become conceptualized.' As it is said. These are also mentioned in the Tantra: 'Having perfected the abode of the Buddha, it is the actual bliss of Samantabhadra. Having meditated on the five aspects, one's own deity is the method of accomplishment. Similarly, in the arrangement of the mandala, offering praise, tasting nectar, etc., having become familiar with this order, one desires the union of the six branches.' Thus, in order to bring the five wisdoms, bodhicitta, and the fruit of the six Buddhas to completion, the palace is Vairochana, attachment is Vajradhara, empowerment is Akshobhya, offering is Amoghasiddhi, praise is Ratnasambhava, and tasting nectar is Amitabha, it is considered the complete meditation of the six branches. The generation stage and the completion stage each purify birth and death separately, which is also said in terms of the order of generation and dissolution. Otherwise, as stated in the 'Stages of the Path': 'The way in which existence matures in stages is established as five entering branches. Because all things are self-aware, death is ultimate truth, birth in the intermediate state is conventional truth. The meaning of the non-duality of the three stages of birth.' Thus, it mainly shows what is to be purified in the completion stage, but at the time of death, there are subtle and coarse habitual tendencies of the three births.
Chinese
那。如是说。三种是念诵的方式，即明晰三者，外内密三者，以及微细三者的念诵方式。此外，还有语的、形的、瑜伽的、金刚的四种念诵方式。第一种是，摄散或誓言的，容器的，忿怒的念诵。第二种是忆念本尊的形象。第三种是仅仅思维其真实性。第四种是，如云：“念诵与专注，象征与胜义。”数量方面，通常说主要念诵十万遍，辅助念诵一万遍。然《集经》云：“圆满时念诵一遍，具三时念诵两倍，具二时说念诵三倍，争时念诵四倍。以此四种咒数，不间断地念诵密咒。”如是，对于没有特别指定的情况，按照时代变化来计算念诵数量。此外，为了成办事业和息灭障碍，进行朵玛；为了将食物转化为福德资粮，进行食用的瑜伽；为了使行为完全清净，进行座间瑜伽；为了将睡眠转化为善行，进行睡醒瑜伽。这些都是从等持中起座时的行为。不仅如此，灌顶、火供、成办事业等，是主要倾向于外在行为的人应该修持的。这些阐述了生起次第的身，其支分是誓言和行为。而且，如果一个圆满完成有相生起次第的人，将（其成果）用于会供的近因，那么他将获得世间的大成就，乃至达到欲界和色界的持明者的顶峰。第二，圆满次第，一般父续中有五次第，母续中有四手印，无二续中称为六支。第一，语寂通过金刚念诵调伏气，心寂通过调伏心，观修自生加持的次第，由气心组成的非清净的因身，并通过执持和后破，将其转化为光明，由此显现清净的幻身双运身。如黑汝嘎续云：石头
English
That is how it is said. There are three ways of reciting: the three clarities, the three outer, inner, and secret recitations, and the three subtle recitations. Furthermore, there are four types of recitation: vocal, visual, yogic, and vajra. The first is the recitation of gathering and dispersing, or the recitation of samaya, the recitation of the container, and the recitation of wrath. The second is remembering the form of the deity. The third is thinking only of suchness. The fourth is as it says, "Recitation and focus, symbol and ultimate meaning." As for the quantity, it is generally said that the main recitation is 100,000 times and the subsidiary recitation is 10,000 times. However, the Compendium of Sources says, "In the age of completion, recite once; in the age of three, recite twice; in the age of two, it is said to recite three times; in the age of strife, recite four times. With these four numbers of mantras, continuously recite the secret mantra." Thus, for those without specific instructions, the number of recitations is calculated according to the changes of the times. Furthermore, in order to accomplish activities and pacify obstacles, perform torma; in order to transform food into a collection of merit, practice the yoga of eating; in order to purify conduct, practice the yoga of session breaks; in order to transform sleep into virtue, practice the yoga of sleeping and waking. These are the activities to be done when rising from meditative equipoise. Moreover, consecration, fire offerings, and accomplishing activities are practices to be undertaken by those who mainly focus on external activities. These explain the body of the generation stage, and its limbs are samaya and conduct. Moreover, if someone who has perfected the generation stage with elaboration uses it as the proximate cause for engaging in feasts, they will attain great worldly accomplishments, even reaching the peak of vidyadharas of desire and form. Secondly, the completion stage: generally, there are five stages in the father tantras, four mudras in the mother tantras, and six limbs in the non-dual tantras. First, speech solitude purifies the winds through vajra recitation, mind solitude purifies the mind, and the stage of self-generation and blessing contemplates the impure causal body composed of wind and mind. Then, through retention and subsequent dissolution, it is purified into clear light, and from that, the pure illusory body arises as the body of union. As the Heruka Galpo says: Stone
Chinese
如是念诵并专注心。自身加持与光明，以及双运这五者。如是说。在《噶举派圆满》中也说：咒语、心、幻身、光明，以及双运是圆满次第的果。如是说。在《成就部》的《集密意续》中说：显现是本尊，动摇是风，安置是菩提心，以见、修、行、果四者调伏三门后，所依是脉，精华是明点的圆满次第，分为五种次第，因此这和修法的方式不同。第二，获得驾驭风的能力，因此莲花等是外事业的手印，内在是誓言的手印拙火，显现是法的手印幻身，大手印是光明和合生。如果从六法来说，梦是幻身的支分，迁识和中阴二者是后世的连接，从四个根本分为三个支分。此处做誓言手印拙火是那若巴等的密意，如自在弥勒巴认为果双运是誓言手印，因此必须认为在凡夫的阶段是没有的。此外，在母续中，殊胜的形状是咒语、法三种，以及自身加持，种种金刚，宝瓶充满，扎兰达拉，不可思议的五次第，以及精液明点等的圆满次第是无边的。第三，依靠日夜瑜伽，知识融入对境而止息，因此十相的空色显现为现前，是收摄。明亮而没有执着的空色的自性是觉性智慧，从那之中，将相的显现体验为自心的分别念，以及将那了知为无相的观察，以及从那之中，身心获得喜乐，以及对境觉性混合的安乐，即是具有五支的禅定。将左右和上下的风味混合为一，是命勤。五轮中宝瓶成就后，风心融入中脉的明点中，是执持。依靠三种手印中的任何一种，以菩提心调伏修习，不从根门流出是随念。以三种不迁之业风两万一千六百逐渐止息的差别，获得不变的安乐也有那么多，是三摩地的支分。时轮的脉
English
Thus recite and focus on the mind. Self-blessing and luminosity, as well as these five unions. Thus it is said. In the complete Kagyud it is also said: Mantra, mind, illusory body, luminosity, and union are the result of the completion stage. Thus it is said. In the Sadhana section's Compendium of Sugatas it is said: Appearance is the deity, movement is the wind, placement is the mind of bodhichitta, after taming the three doors with the four of view, meditation, conduct, and result, the support is the channels, the essence is the completion stage of bindus, which is divided into five stages, therefore this and the way of meditation are different. Second, having gained control over the wind, therefore lotus and so on are the outer action mudras, the inner is the samaya mudra tummo. Appearance is the dharma mudra illusory body, the great mudra is the co-emergent union with luminosity. If done from the perspective of the six dharmas, dream is a branch of the illusory body, transference and bardo are the connection to the next life, from four roots it is divided into three branches. Here, doing the samaya mudra tummo is the intention of Naropa and so on, as the lord Maitripa considers the result union to be the samaya mudra, therefore it must be considered that it does not exist in the state of ordinary beings. Furthermore, in the Mother Tantra, the supreme form is the three of mantra, dharma, and self-blessing, various vajras, filling the vase, Jalandhara, the five inconceivable stages, and the completion stage of semen bindu and so on are limitless. Third, relying on the yoga of day and night, knowledge ceases to engage with objects, therefore the empty forms of the ten signs manifest as present, it is gathering. The nature of empty form that is clear and without grasping is awareness wisdom, from that, the appearance of signs is experienced as the mind's own conceptualization, and knowing that as without characteristics is analysis, and from that, body and mind obtain joy and bliss, and the bliss of the mixture of object and awareness, that is the samadhi with five branches. Mixing the flavors of the left, right, above, and below winds into one is life-force. After the vase is accomplished in the five chakras, the wind-mind dissolves into the bindu of the central channel, it is holding. Relying on any of the three mudras, taming and training with bodhichitta, not leaking from the sense doors is recollection. With the distinction that the twenty-one thousand six hundred karma winds of the three non-transferring gradually cease, obtaining that much unchanging bliss is a branch of samadhi. The Kalachakra channel
Chinese
出自《后续密集金刚续》： 各别摄持与禅定， 如是命勤与执持， 随念以及三摩地， 瑜伽即是六支分。 如是说。 又如《劫波续》中说： 以六支分瑜伽而修持。 如是说。 此续中说： 轮涅共同调伏与超脱， 世间者与转法轮， 若说轮涅共同道， 显现三种所显示的道， 根本身与大印， 因续、方便与果续。 如是详细阐述了三种显现与三种续的系缚方式等道果的根本纲要。 特别是关于梵天顶上的修道方法： 风之弓上火之箭， 菩提心（种子字：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）击中目标， 迅速生起智慧， 无有重复之瑜伽。 此句在诀窍书中虽未提及出处，仅说是上师所说，实则出自此续的第十四品。 此外，如从母续的教证和象王入定的使用续等中，可以清楚地阐述道果的诀窍要点，但在喜金刚自身的续中，在当今藏地流传的这些续部的直接阐述中，却未曾见到。 特别是不共的旧译派，如《幻化网续》中，《说续海》中说： 解脱道以方便而显现。 因此，智慧彻底解脱之道和方便决定的道两种。 首先是，根本续中说： 于圆满智慧之坛城， 以闻思修之等持， 自生任运而成就。 因此，确定因续如是之自性坛城，深信基础即是如此，并以等持修持，则基础如其本然般显现。 其方法是，道次第中说： 自性智慧自住， 见彼入彼四瑜伽， 无间断修持而成熟， 权势手印任运成， 显现次第当宣说。 因此，以理证确定基础续自住之智慧，见彼是了知因之体性见，如是了悟后，以缘起入之体性修持等持，三门