English
Furthermore, distinguishing from the stages of the path, there is the saying, "Long-term gradual and simultaneous." Like the highly capable Indrabhuti and others, some are liberated at the time of empowerment, realizing and becoming thoroughly familiar with the indivisible, single certainty, known as the simultaneous ones. There are also those who gradually realize and become thoroughly familiar, known as the gradual ones. Their path is as stated in the tantra: "The characteristic of knowing enters the vessel, the cause and condition that ripens the fruit, whoever becomes capable, is known as the field of the victorious vidyadhara." Therefore, the cause is the view that is the characteristic of knowing, the condition is the samadhi that is the characteristic of entering, the result of the path is the four vidyadharas, the first three of which have been mentioned above. Secondly, the characteristic of the condition entering is the practice of meditating on the deity, realizing non-duality, mainly relying on the three samadhis to gradually generate the mandala. Among these, there are also the aspiration practice and the definitive completion, the first of which is that even if stability in samadhi has not been attained, one still meditates with the mere appearance of the general meaning, using aspiration as the path, such as practicing the complete ritual branches in one night. Even when meditating in this way, one should fill the framework of the generation stage with the three samadhis. The nature of such generation should possess the three qualities of purification, completion, and maturation. Such generation is also the firm method of sealing the four nails of life-force retention, which is the key to the generation stage and is therefore essential. If we apply the terminology of the four approaches and accomplishments to this, as stated in the Vajrakila Secret Tantra: "Generating the three samadhis is the approach, generating oneself as the deity is the near approach, generating the consort should be known as the accomplishment, all others are the great accomplishment." Therefore, practicing the three samadhis and beyond is the approach, mainly practicing oneself as the main deity is the near approach, practicing the consort, blessing the secret space, and completely practicing the retinue deities is the accomplishment, and the other ritual branches such as empowerment and blessing are the great accomplishment. The second is to study the five experiences of samadhi of the two stages until completion, as stated in the commentary on the Mudra Samadhi of Vimalamitra: "Moving, attaining, habituating, stabilizing, and reaching completion are the ways in which the experiences of samadhi arise." Therefore, firstly, the experience of wavering is like a stream flowing down a steep mountain cliff, the mind does not remain still for even a moment, and it appears
Chinese
就像比之前的念头更多一样，这是能识别念头的体验。第二种是获得的体验：例如，像狭窄孔隙中的流水一样，念头的散乱平息，短暂地停留在无念的状态中，这是一种念头得到休息的体验。第三种是习惯的体验：例如，像无法进行太多活动的年老者的行为一样，大部分时间处于无念状态，偶尔出现一些模糊的念头，这是一种念头疲惫的体验。第四种是稳定的体验：例如，像微风吹动小湖一样，大部分时间处于广阔的无念状态中，偶尔因强烈的外缘而稍微动摇，这是一种念头无法撼动的体验。第五种是圆满的体验：例如，像没有波浪的海洋或大山一样，任何外缘都无法损害，而且还能反过来增益，能够随意放开、行走、停留，这被称为圆满自在的体验。以这样的方式，对于所修的对境，总的来说，生起次第是：所断除的是显现为各种轮回之法的这些，因为依赖于执取在轮回中产生，所以与轮回之法的主要部分，即四生之习气进行相应的对治。生起次第的修法有四种。《幻化网》中说：为了清净四生之根本，生起也同样有四种，即有戏论、无戏论，以及极无戏论四种。其中，对治卵生的方法是：对于根器迟钝且有戏论者，观想坛城的轮，融入为大乐菩提心之自性的光点，然后通过吟唱来激发它，使其再次显现，即坛城的轮，进行自生、他生等仪轨。在日月交合的嘎乌盒中，观想本尊的法器和种子字融入并混合，由此生起有戏论和简略的本尊，如五现证仪轨等。对治胎生者，对于根器中等且有戏论者，依次对治死亡、中有和生有，以及气味食者的心识融入精血之中，由此形成身体，以及出生后根识对境觉醒这四者。分别以空性、收摄种子字和圆满身来对治。
English
It is like having more thoughts than before, which is the experience of recognizing thoughts. The second is the experience of attainment: for example, like water flowing through a narrow gap, the scattering of thoughts subsides, and one briefly remains in a state of non-thought, which is an experience of thoughts being rested. The third is the experience of habituation: for example, like the behavior of an elderly person who cannot do much activity, one mostly remains in a state of non-thought, and occasionally some vague thoughts arise, which is an experience of thoughts being exhausted. The fourth is the experience of stability: for example, like a small lake stirred by a breeze, one mostly remains in a vast state of non-thought, and occasionally slightly wavers due to strong external circumstances, which is an experience of not being moved by thoughts. The fifth is the experience of completion: for example, like an ocean without waves or a great mountain, no circumstance can harm it, and moreover, it can give back benefit, and one has freedom to release, go, stay, and abide, which is called the experience of complete freedom. In such a way, for the object of meditation, in general, the generation stage is: what is to be abandoned is these appearances of various samsaric dharmas, because they arise dependent on grasping at birth in samsara, therefore, in accordance with purifying the habitual imprints of the four births, which are the main part of samsaric dharmas. There are four ways to practice the generation stage. In the Net of Illusion it says: In order to purify the basis of the four births, the generation is also likewise fourfold: with elaboration, without elaboration, and extremely without elaboration. Among these, the method for purifying egg-born beings is: for those with dull faculties and elaboration, one visualizes the wheel of the mandala dissolving into a drop of light that is the essence of great bliss bodhicitta, and then by stimulating it with song, it arises again, which is the wheel of the mandala, and one performs the rituals of self-generation, son-generation, and other-generation. In the combined solar and lunar amulets, one visualizes the dissolving and mixing of the deity's implements and seed syllables, from which one generates the deity with elaboration and condensation, such as the five manifest enlightenment rituals. For purifying womb-born beings, for those with medium faculties and elaboration, one successively purifies death, intermediate state, and existence, as well as the mind of the scent-eater entering the center of semen and blood, from which the body is formed, and the four stages of the sense faculties awakening to objects after birth. One purifies them respectively with emptiness, gathering the seed syllable, and the complete body.
Chinese
在三处等处书写字，即生起四种金刚行，以及种子字、手印、圆满身，即生起三种金刚行。如是，卵生和胎生二者的修习方式是摩诃瑜伽的生起处。调伏暖湿的无戏论阿努法，以及调伏化生的极无戏论阿底的生起方式，将在下面各自的章节中阐述。这四种也依次是初学者、稍微稳固者、获得大稳固者和极稳固者的阶段，应根据各自的根器来修习。所有这些都是为了调伏平凡的显现执着而修习的。因此，调伏平凡显现的是显明之相，调伏我执的是稳固之慢，调伏实有执着的是不离清净忆念的三者。在下堕轮回的阶段，身语意三者及其行为，与向上成佛的阶段，身语意及其事业无别地结合，如同用命钉捆绑一般，要诀在于：生起本尊是天神的钉，持诵是咒语的钉，意念是不变的钉，行为活动是事业的钉，即四种命根的钉，务必将见、修、行、果发挥到极致。如是知晓之后，此处在道次第中说：以有之次第成熟故，安立进入之五支。何者诸法皆自知，死为胜义谛实性，生有中阴皆世俗，生之三次第无二。如是说，将死亡、中有、生三者的有，一次性调伏的圆满道，即是示现死亡与光明相符的大空性之道，中有与相符的道是悲心幻化之道，生之三次第与相符的道是唯一手印，有戏论手印，聚积资粮，即有漏资粮道的五种道。其中，粗的是生起次第，细的是圆满次第的两种调伏方式。首先，有情众生在死亡迁转之时，内外次第融入的最后，会显现死亡有法身的光明，那
English
Writing letters in three places, etc., that is, generating the four Vajra practices, and the seed syllables, mudras, and complete body, that is, generating the three Vajra practices. Thus, these two methods of practicing to subdue egg-born and womb-born beings are the places of generation for Mahayoga. The Anuyoga of non-elaboration, which subdues heat and moisture, and the Atiyoga of extreme non-elaboration, which subdues miraculously born beings, will be explained in their respective sections below. These four should also be practiced according to one's own capacity in the stages of being a beginner, being slightly stable, attaining great stability, and being extremely stable, respectively. All of these are practiced in order to subdue ordinary appearances and attachments. Therefore, what subdues ordinary appearances is clear appearance, what subdues self-grasping is stable pride, and what subdues grasping at entities is the inseparability of the three pure recollections. In the state of falling into samsara, the three of body, speech, and mind, together with their actions, are inseparably joined with the state of becoming a Buddha, with body, speech, mind, and activity, as if bound by a life-nail. The key is: generating the deity is the nail of the deity, reciting is the nail of mantra, the intention of the mind is the unchanging nail, and actions are the nail of activity, that is, the four nails of the life-bond. It is crucial to bring the view, meditation, conduct, and result to their ultimate conclusion. Having understood this, here in the Lamrim it says: 'Because of the maturation of the order of existence, the five branches of entry are established. For those who know all things as self-awareness, death is the ultimate truth, existence in the bardo is conventional, and the three stages of birth are non-dual.' Thus, the complete path of subduing the existence of death, bardo, and birth all at once is shown. The great emptiness that corresponds to death and luminosity, the path that corresponds to the bardo is the path of compassion and illusion, and the path that corresponds to the three stages of birth is the one mudra, the mudra with elaboration, the accumulation of merit, that is, the five paths of the path of accumulation with outflows. Among these, the coarse is the generation stage, and the subtle is the two methods of subduing the completion stage. First, when sentient beings transfer at the time of death, at the end of the complete internal and external stages of absorption, the luminosity of the Dharmakaya of the death state will appear, and that itself as a path
Chinese
为了受持，将显现和声音所包含的一切法，修持法身离戏如是之定的禅定，并且在没有认识到光明本性的情况下，为了净化中阴意生身如幻之状态的习气，修持无有对境的普贤王如来之定的自性大悲周遍虚空。从那个基础开始，在中阴没有解脱之前，从在母胎中受生到出生的期间，为了净化中间的形成，有细和粗两种手印。由于对将要出生的处所产生贪恋，所以在没有进入那里之前，为了净化存在的阶段，细的是因之定的自性，字是：萨咧（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），桑咧（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），拉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），朗嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），朗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即是四种明亮的程度。不动摇，不改变，不明显改变，可以随意改变，即是四种稳固的程度，学习具有明亮和稳固的八种程度。那之后，从进入父母的精血之间到对外境的觉醒之间的状态，为了净化粗大的，学习本尊四种现观和三种仪轨等生起，学习与四种生处种类的方式相符。从出生到长大的期间，为了净化习气，学习有戏论的手印也有四种。如道次第中所说：轮、聚、数、面手。如是宣说，即是坛城开展，聚开展，数开展，面手开展四种。依次是寂静和忿怒的坛城广大中等简略，聚一三五，数也是，寂静的有千和两万四千和任运自然等，忿怒的也有，千四百五十和七万六千八百五十和任运自然等学习这些。面手也是广大中等简略三种方式。从长大到老年的期间，为了净化习气，聚会轮涅法，在哪里修持的处所，在什么时候修持的时间，依靠什么修持的资具，由谁修持的上师和眷属，如何修持的方法，以五种圆满作为修持的基础，修持时守护四支近修的论典，道