Chinese
虽然说像是转生一样，但痛苦的大小和煎熬时间的长短有很大的差别。第七是利益：不退失长久，转生十六次，或者快的话，今生或临终中阴时，获得共同成就八种或自在八种，获得殊胜成就合和七种。因此，自他二利自然成办。这是说，一般而言，誓言是生起和安住一切功德的基础。如《总经》云：犹如肥沃的土地，依靠播种的种子，结出成熟的果实一样，凡是维持生命的，都是一切法的根基。安住于此誓言，无上菩提得以成熟，是善妙的生命之源。特别是，暂时来说，也能如实成就一切所想，令一切欢喜，获得世间大天神的尊敬，诸佛和菩萨、勇士瑜伽母等视为子嗣和兄弟而加持，进入如来本身的行境，从而逐渐进入持明者的地位。如《幻化根本续》云：诸佛的持明者，受到世间主和眷属的尊敬，殊胜者和殊胜者，视为子嗣和兄弟而加持，进入善逝本身的境界，与无畏普贤相应。又如《三昧耶三品》云：安住于秘密真言金刚誓言，以此一切愿望皆能成就，诸神也恒常守护，诸佛和佛子等，视为儿子般慈爱，禅定功德无量，成就普贤种姓的殊胜。此外，如果誓言清净，精进于二次第道，根器锐利者，今生即可获得殊胜成就。如《金刚秘密续》云：无上密咒的成就，以极大的精进所成就的，今生即可成佛，在调伏的刹土中示现事业，是无数金刚持的甚深近道之究竟。根器中等者，临终时证悟意义光明
English
Although it is said to be like rebirth, there is a great difference in the size of suffering and the length of torment. The seventh is the benefit: without losing it for a long time, being reborn sixteen times, or quickly, in this life or at the time of death in the bardo, obtaining the eight common accomplishments or the eight freedoms, and obtaining the supreme accomplishment of the seven unions. Therefore, the benefit of oneself and others is naturally accomplished. This is to say that, in general, vows are the foundation for the arising and abiding of all qualities. As the General Sutra says: Just as a fertile land, relying on the seeds sown, bears ripe fruit, so all that sustains life is the foundation of all dharmas. Abiding in this vow, unsurpassed Bodhi is matured, and it is the source of virtuous life. In particular, for the time being, it can also accomplish all that is thought of as it is, making everyone happy, obtaining the respect of the great gods of the world, being blessed by the Buddhas and Bodhisattvas, heroes, yoginis, etc. as children and brothers, entering the realm of the Tathagatas themselves, and gradually entering the position of the vidyadharas. As the Root Tantra of Illusion says: The vidyadharas of the Buddhas are respected by the lord of the world and his retinue, the supreme and the supreme, are blessed as children and brothers, enter the realm of the Sugatas themselves, and correspond to the fearless Samantabhadra. Also, as the Three Samayas says: Abiding in the secret mantra vajra samaya, by this all wishes can be fulfilled, and the gods also constantly protect, the Buddhas and Buddhas, etc., regard them as sons with love, the merits of meditation are immeasurable, and the supreme of the Samantabhadra lineage is accomplished. In addition, if the vows are pure and diligent in the two stages of the path, those with sharp faculties can attain supreme accomplishment in this life. As the Vajra Secret Tantra says: The accomplishment of the unsurpassed mantra, which is accomplished with great diligence, can be enlightened in this life, and shows the activities in the field of taming, which is the ultimate of the profound near path of countless Vajradharas. Those with intermediate faculties, at the time of death, realize the meaning of the clear light
Chinese
因此，在中阴界中证得双运身。如果作为基础的补特伽罗已经现证了譬喻光明，那么当他遇到临终的基础时期的光明时，就会转化为真实光明，从而证得学道的双运身。如果他已经现证了真实光明，那么当他与基础时期的光明融合时，就会现证真实之边，从而通过证得无学道的双运身而成佛。最终，从中阴界在自性法身刹土中解脱。如果今生没有努力修持两种次第，但没有违犯誓言，那么在来世或七世，无论多久，都不会超过十六世就能成就。如《续部秘密藏》所说：“灌顶真实具恩德，生生世世得灌顶，彼之七世之中，不修亦得成就。”又如莲花金刚的第五条誓言所说：“如果未曾堕罪，十六世中定成就。”那么，所要成就的悉地是什么呢？这有两种：共同悉地和殊胜悉地。第一种又分为小、中、大三种。小的是八大事业，如《喜金刚》所说：“调伏，现行，摧毁敌军，驱逐，杀戮，勾招，寂静，增益，亦能如实成就。”中等的是八成就，如《古续》所说：“因此，这并非难事。眼药、健足、宝剑、地行成就，药丸、空行、隐身和摄取精华。因此，他能迅速取悦金刚持并获得成就。”伟大的是自在的八功德，如所说：“微细身、轻触、普遍、真实获得、完全清晰、稳固、自在和随意变化。”这些被称为共同悉地。如《集经》所说：“眼药等悉地，被称为平凡之物。”因为外道也有。
English
Thus, in the bardo, one arises as the body of union. If the individual who is the basis has realized the exemplary clear light, then when they meet the clear light of the base time at the moment of death, it transforms into the actual clear light, and they arise as the body of union of a trainee. If they have realized the actual clear light, then when it merges with the clear light of the base time, they manifest the true limit and become enlightened through arising as the body of union of a non-trainee. Ultimately, from the bardo, they exhale in the realm of the nature body and become liberated. If one has not strived in this life for the two stages of the path, but has not broken their samaya, then in the next life, or in seven lives, however long it takes, they will accomplish it in no more than sixteen lives. As it says in the Tantra Secret Treasury: "If the empowerment is true and endowed with kindness, empowerment will occur in birth after birth. In those seven births, one will attain accomplishment even without practice." And as it says in the fifth samaya of Padma Vajra: "If there is no transgression, one will definitely accomplish it in sixteen births." So, what is the siddhi to be accomplished? There are two types: common siddhis and supreme siddhis. The first is further divided into three: small, medium, and large. The small one is the eight great activities, as it says in the Hevajra: "Subjugation, performance, destruction of the enemy's forces, expulsion, killing, summoning, pacifying, and increasing will also be truly accomplished." The medium one is the eight attainments, as it says in the Guhyasamaja Tantra: "Therefore, this is not difficult. Eye medicine, swift feet, sword, earth-walking accomplishment, pills, sky-faring, invisibility, and taking essence. Therefore, he quickly pleases Vajradhara and attains accomplishment." The great one is the eight qualities of mastery, as it says: "Subtle body, light touch, pervasive, truly attained, completely clear, stable, mastery, and changing at will." These are called common siddhis. As it says in the Compendium: "Siddhis such as eye medicine, etc., are said to be ordinary." Because even outsiders have them.
Chinese
仅仅通过生起次第，也能获得世间的成就，乃至达到色究竟天的最高境界。也就是说，仅仅凭借咒语或禅定的力量，在没有获得转化酒的味道和消除毒素等暖相之前，被称为初学者。通过细微的努力，以各种适当的方式利益他人是存在的。稍微稳定生起次第后，获得能用咒语加持物品的暖相，通过修持宝剑等物品的持明，获得成就后，身体就能在天人和人类的处所显现，从而游行并以明咒行事。由于生起次第的稳固，依靠行为的近取因——业手印，获得与欲天同等的、具有八种微细功德，是为欲持明。依靠智慧手印，通过根器的利钝，将人的粗糙身体或欲持明的身体转化为色持明的身体。欲持明虽然来到人们中间，但人们却看不见；而色持明则不会到来。然而，他们通过众多的化身利益众生，自己也依靠那个身体进入圆满次第，从而成就最高的成就。因此，无论是否生起圆满次第的证悟，如果生起次第稳固，就能行进资粮道。即使没有修习生起次第，仅凭圆满次第也能行进资粮道和中等暖相，但为了获得大的暖相，必须修习双运次第，这是非常重要的。第二，如《如意宝藏》中所说：四轮之气心堪能时，四道之功德次第生；中脉之结双双解脱时，十地之功德由内而生。也就是说，从脐轮化身轮等四轮的气心堪能时，就会生起资粮道、加行道、见道、修道四道的功德。中脉有二十一个罗浪结，每解开两个，就会生起每一地的功德，最后解开就能成就佛地。在时轮金刚中，每当一百一十八个业气停止时，就会出现不
English
Even through the generation stage alone, one can attain worldly achievements, even reaching the ultimate state of Akanishta. That is to say, merely through the power of mantra or samadhi, before obtaining the warmth of transforming the taste of alcohol and neutralizing poison, one is called a beginner. Benefiting others in various appropriate ways through subtle efforts does exist. After gaining some stability in the generation stage and obtaining the warmth of being able to bless objects with mantras, by accomplishing the vidyadhara of objects such as swords, when accomplishment is attained, the body can manifest in the abodes of gods and humans, thus traveling and acting with knowledge mantras. Due to the stability of the generation stage, relying on the action mudra, which is the proximate cause of conduct, one obtains the eight subtle qualities equal to the desire gods, which is the desire vidyadhara. Relying on the wisdom mudra, through the sharpness or dullness of the faculties, one transforms the coarse human body or the body of the desire vidyadhara into the body of the form vidyadhara. Although the desire vidyadhara comes among people, they do not see him; while the form vidyadhara does not come. However, they benefit sentient beings through numerous emanations, and they themselves also enter the completion stage through that body, thereby accomplishing the supreme accomplishment. Therefore, whether or not the realization of the completion stage arises, if the generation stage is stable, one can traverse the path of accumulation. Even if one does not practice the generation stage, but only traverses the path of accumulation and the intermediate warmth through the completion stage, in order to obtain great warmth, it is essential to practice the union of the two stages. Secondly, as stated in the Wish-Fulfilling Treasure: When the winds and minds of the four wheels are workable, the qualities of the four paths arise in sequence; When the knots of the central channel are untied in pairs, the qualities of the ten bhumis arise from within. That is to say, when the winds and minds of the four wheels, starting with the navel emanation wheel, are workable, the qualities of the four paths of accumulation, application, seeing, and meditation arise. The central channel has twenty-one rolang knots, and when every two are untied, the qualities of each of the ten bhumis arise, and when the last one is untied, the buddha bhumi is accomplished. In the Kalachakra, whenever one hundred and eighteen karma winds cease, the immutable
Chinese
当如此显现时，当二万一千六百风停止时，所有脉结都解开，明点具备一切殊胜，与虚空等同时，据说会变成第十二地的伟大自在者。如此所说的十地之分类，多数智者认为是圣者的地之自性。又有些智者认为，为了成就获得灌顶的菩萨和具有同等缘分的智慧身，在那之前必须已经停止十二时轮，因此不是圣道的十地。那么是什么呢？乃是不变智慧的二万一千六百刹那全部，是五次第之第四次第的光明，以及六加行的禅定之地。从那之中现证圣道，即是双运或智慧身，那被称为佛。无论如何，次第修道之方式是：智慧降临，最胜智慧，以及以其行持而至究竟，所有见解无碍成就，获得法流之禅定，从而从佛之化身获得显现之口诀听闻，那些次第为四念住、正断、具神足之四者所摄之资粮道小、中、大三种。之后，圆满次第真实的融乐至极，五根自性之暖位和五力自性之顶位、忍位、胜法位，即是四加行道，其中后三者虽未获得清净之智慧身，然日夜之显现和俱生之后，于一切显现空性如幻之本尊身于周围显现，从而显现幻身唯风心之身，那些是信解行地。之后，幻身风心之身也依靠行持之近取因，以见道之五现证融入光明，证悟胜义各自证知乐空之光明，最初证悟菩提分见道之极喜地，乃是喜之自性十六谛。对此，幻化支派的上师们的说法是，虽见法性之真
English
When it manifests in such a way, when the twenty-one thousand six hundred winds cease, all the knots of the channels are released, and the bindu is endowed with all perfections, being equal to space, it is said that one will become the great sovereign of the twelfth bhumi. The classification of the ten bhumis described in this way is mostly considered by scholars to be the nature of the bhumis of the noble ones. Also, some scholars believe that in order to accomplish the wisdom body of a bodhisattva who has received empowerment and has equal fortune, it is necessary to have already stopped the twelve time-wheels before that, so it is not the ten bhumis of the noble path. So what is it? It is the luminosity of the fourth stage of the five stages, and the ground of the samadhi of the six applications, all twenty-one thousand six hundred moments of unchanging wisdom. From that, the actualization of the noble path is the union or the wisdom body, which is called Buddha. In any case, the way to progress on the path is: wisdom comes, supreme wisdom, and by practicing it, one reaches the ultimate, all views are accomplished without hindrance, and one obtains the samadhi of the Dharma stream, thereby obtaining the oral instructions from the manifestation of the Buddha's nirmanakaya, those stages being the three accumulations of the small, medium, and great, which are encompassed by the four mindfulnesses, the correct abandonments, and the four legs of miraculous power. After that, the ultimate bliss of the completion stage itself, the heat of the nature of the five senses, and the forbearance, supreme dharma of the nature of the five powers, are the four preparatory paths. Although the pure wisdom body is not obtained in the latter three, the deity body, which is like an illusion of emptiness, appears in the surroundings in all appearances of day and night and co-emergent after, thus manifesting the illusory body, which is only the body of wind and mind, those are the grounds of practice by faith. After that, the illusory body of wind and mind also relies on the proximate cause of practice, and the five abisambodhis of the path of seeing are absorbed into the clear light, realizing the clear light of bliss and emptiness of self-awareness of ultimate reality, the first realization of the path of seeing, the joyful ground of bodhi limbs, is the sixteen truths of the nature of joy. On this, the explanations of the masters of the illusory lineage are that, although the truth of the nature of reality is seen,