English
Therefore, sexual conduct is not used. It is okay to practice any generation stage, even if you don't practice it, strive for the completion stage. When the realization of the three appearances or the three initial joys of the path stage arises, it is established as the arising of the realization of the great, medium, and small heat of the joining path. Just like that, although there is no certainty that one must rely on the action seal, the ultimate clear light of mind isolation among the great attainment of bliss or special bliss of the path stage, or the first moment of the ultimate example clear light, the outer edge of the great heat of the joining path, the experience of the stages of the dissolution of the elements, arises like the clear light of death. To obtain that, it is necessary to use or not use sexual conduct, and it is necessary to rely on the mudra. The realization of small heat is the heat of the completion stage. Before this arises, one cannot use the sexual conduct of the completion stage, because the accomplishment of the wisdom body will be slightly delayed. The continuity of the ultimate example clear light, as soon as it arises from that, the wind-mind body is accomplished. After obtaining this, it is established as the peak of the joining path. From then on, single-mindedly strive for the yoga of the action mudra, and the impure body is transformed into purity. When it merges into that mind-only body, it is called the rainbow body vajra body vidyadhara. This does not belong to any of the three realms. However, because the truth has not been seen, it is not established as a transcendent vidyadhara. Even if the wind-mind body is accomplished, if the gross body has not been transformed, it is not established as the body of a vidyadhara. After the non-dual wisdom body, which is called union, is accomplished, it is impossible for the gross body not to be transformed, so all union bodies are transcendent vidyadharas. After accomplishing this wind-mind body, practice in the four places of the twenty-four lands. When the union with those vajra dakinis is obtained, and the channels, elements, and winds of the four places such as the crown of the head are blocked in the central channel, it is the first ground of the joining path. After that, the second ground is the four nearby places and the four places such as the left ear. After that, in the eight places between the nearby charnel grounds, two places of the body are combined. When one goes to that place, one obtains the union of those dakinis, and that place of the body is
Chinese
如是的根脉气脉明点的微细能量融入中脉并止息，由此修道生起各自的证悟，即是修道十地。对此，见道和二无别的智慧身二者安立为享用和接近享用。无论如何，仅仅是气心之身成就后，到未舍弃八十自性的现行分别念之间，是修道顶位，于入定中主要修持手印道的乐空，于后得中行持会供轮的行持，即主要修持五根。八十自性现行隐没后，到未生起意义光明之实有显现的智慧之间，是修道忍位。获得此后，安立为世第一法。世第一法的现增得三者的刹那三者，称为道时俱生，是世间俱生的究竟。总之，八十自性现行融入后，获得道之俱生。于忍位和世第一法二者中，主要修持五力。第三，从世第一法刹那三者之后，无间生起意义光明见道，舍弃一百零八或八十的种子。于此修持菩提分七支。此以上四喜是果位的四喜。第四是修道，分为真实和断除疑惑。第一，从此起立之后，即是成就二无别的智慧身，此后是修道。此亦是十地的自性，地的体性是合修七支具足的智慧，是上上功德的基石，即双运之身成就后，立即融入心间光明，虽然众多藏人说不会再起立，但未获得八地之前，有入定和出定的差别，因此那是不合理的。然而，不可能离开乐空智慧，并且智慧身亦无有间断，因此安立身和智慧为双运。于此十地修持八支圣道，真实行持行持，并且以化身无量利益有情，因此每一地的证悟越来越快圆满，次第金刚持……
English
Thus, the subtle energies of the root, channels, and bindus dissolve into the central channel and cease, from which the path of practice arises with individual realizations, which are the ten grounds of the path of practice. Regarding this, the path of seeing and the two non-dual wisdom bodies are established as enjoyment and near enjoyment. In any case, from the moment the body of mere air and mind is accomplished until the eighty manifest conceptualizations of inherent nature are not abandoned, it is the peak of the path of practice. In meditative equipoise, one mainly meditates on the bliss and emptiness of the path of mudra. In the post-meditative state, one engages in the practice of the feast circle, mainly meditating on the five senses. After the eighty inherent natures have subsided, until the wisdom of the actual manifestation of the light of meaning has not arisen, it is the forbearance of the path of practice. After attaining this, it is established as the supreme dharma. The three moments of manifestation, increase, and attainment of the supreme dharma are called the co-emergent of the path-time, which is the ultimate worldly co-emergent. In general, after the eighty inherent natures have dissolved, one attains the co-emergent of the path. In the two, forbearance and the supreme dharma, one mainly meditates on the five powers. Third, from the third moment of the supreme dharma, without interruption, the path of seeing of the light of meaning arises, abandoning the seeds of one hundred and eight or eighty inherent natures. Here, one meditates on the seven branches of enlightenment. The four joys up to this point are the four joys of the result. Fourth is the path of meditation, divided into the actual and the cutting off of doubts. First, immediately after rising from that, the non-dual wisdom body is accomplished, and from this point onward is the path of meditation. This is also the nature of the ten grounds. The essence of the ground is the wisdom of the union of the seven branches, which is the basis for the qualities of the higher and higher virtues. Although many Tibetans say that once the body of union is accomplished, it immediately dissolves back into the light of the heart and will not rise again, as long as the eighth ground has not been attained, there will be differences between meditative equipoise and post-meditation, so that is unreasonable. However, it is impossible to be separated from the wisdom of bliss and emptiness, and the wisdom body is also without interruption, so the body and wisdom are established as union. On these ten grounds, one meditates on the eightfold noble path, actually engaging in practice, and through emanations, one benefits sentient beings immeasurably. Therefore, the realization of each ground is completed faster and faster, gradually Vajradhara...
Chinese
我现证悟大。将修断三现分大小为九，以余九地而断。心与心所皆转位，唯有心所之自性三现分之认识及彼断除之方式，余者转位之方式与经部相同。然虽粗大之蕴界处已于前转变，然当广知微细明点转变之方式。二者是，此等地之功德者，如共同道之阶段中所说，应当知晓。因此，时轮中于三摩地之阶段之地十二，及道果中所说之地十二者，显而易见是前述之加行道之地十二。若非如此，则较之经部之圣者，密咒部之圣者将有功德较小之过失。因六加行之三摩地之地十二者，未曾宣说较见及千二百十四个世界之隐蔽义更多之内容。道果中亦未曾宣说摇动圆满报身刹土等更多之内容。此处之报身刹土，宣说为三千大千世界。经部则如十地经一般，入行论中亦云：『略说此地此之诸功德，极超语言境且非语境，彼等一切善，如极微尘数，说亦不能尽。』如是宣说。因此，时轮中老死等三缘起断绝。不净之身转位。三取者断绝。语风转位。触等三者断绝。心髓转位。识等三者断绝。庸常之智慧漏乐之习气转位。每一缘起断绝即为每一地。其后宣说成就金刚持之智慧身，即是加行道之十二地。又说每一业风一千八百断绝，即获得每一地。因此，上师前辈们于乐空等阶段中，亦于风融入时作地道之安立，若有人说从未曾宣说此等内容，则是以谎言欺骗自己之学徒。处等十者即是极喜等十，极其……
English
I directly realize the great. Dividing the three appearances of abandonment of meditation into nine major and minor, they are abandoned by the remaining nine bhumis. When all minds and mental factors are transformed, except for the recognition of the three appearances of the nature of mental factors and the way to abandon them, the way other things are transformed is similar to the Sutra school. However, although the gross aggregates, realms, and sources have already been transformed, the way the subtle essences are transformed should be known in detail. Secondly, the qualities of these bhumis should be known as explained in the context of the common path. Therefore, the twelve bhumis in the context of Samadhi in the Kalachakra, and the twelve bhumis explained in the Lamdre, are obviously the twelve bhumis of the Yogatantra mentioned above. If not, compared to the noble ones of the Sutra school, the noble ones of the Mantra school would have the fault of having fewer qualities. Because the twelfth bhumi of the Samadhi of the six yogas does not explain more than seeing the hidden meaning of one thousand two hundred and twenty-four realms. The Lamdre also does not explain more than moving the fully arranged Sambhogakaya realms. The Sambhogakaya realm here is said to be three thousand great thousand worlds. The Sutra school is like the Ten Bhumi Sutra, and the Entering the Middle Way also says: 'Briefly speaking, the qualities of this tenth bhumi are beyond the realm of language and are not the realm of language. All those virtues are like the number of extremely small dust particles, and cannot be exhausted by speaking.' Thus it is said. Therefore, in the Kalachakra, three dependent originations such as old age and death are cut off. The impure body is transformed. The three takers are cut off. The speech wind is transformed. The three such as touch are cut off. The mind essence is transformed. The three such as consciousness are cut off. The habitual tendencies of the ordinary wisdom of leaking pleasure are transformed. Each dependent origination is cut off is each bhumi. After that, it is said that the wisdom body of Vajradhara is achieved, which is the twelve bhumis of the Yogatantra. It is also said that each of the one thousand eight hundred karmic winds is cut off, and each bhumi is obtained. Therefore, when the previous lamas established the stages of bhumi and path when the winds dissolve in the stages of Lekong, etc., if someone says that such content has never been explained, then they are deceiving their students with lies. The ten places such as place are the ten such as extreme joy, extremely...
English
Clarity. There are also instances where the Enjoyment Belief Ground is established as the near Enjoyment Buddha Ground. The uninterrupted Samadhi path, like the Vajra of Constant Exhaustion Wisdom of the ten grounds, is the eleventh ground, Unequaled Wisdom, and Enjoyment. The first instant of the liberation path, the wisdom of the Buddha, is the twelfth ground, Possessing Wisdom, and the near Enjoyment, that is, the differentiated path after the second instant, is also said to be the thirteenth ground, the Vajra Holder Ground. In the Great Seal Bindu, it is said to be fifteen grounds, namely, Belief. The first ground, Joyful Ground, is sequentially matched up to the All-Illuminating, so the All-Illuminating is the twelfth ground. The light of All-Illuminating Radiance is the Emanation Body Ground, that is, the thirteenth ground. Obtaining All-Illuminating Radiance is the Enjoyment Body Ground, that is, the fourteenth ground, the inexpressible and immeasurable is the Great Bliss Body Ground, that is, the fifteenth ground. Having said that, the others are easy to understand. The All-Illuminating Constant Exhaustion Wisdom and the remaining three seem to be established in the three bodies of the Buddha Ground. Furthermore, during the great stage of the Accumulation Path and during the Heat of the Application Path, due to practicing the practice, the coarse energies of the channels, winds, and bindus dissolve into the central channel, therefore there are also various instances of being established as the ten grounds and twelve grounds, etc., so do not be confused by just the names of the ten grounds. The meaning of the subtle "cessation" of the energy of the channels, winds, and bindus is that the energy of those channels and winds that generates cyclic thoughts has ceased, therefore manifest thoughts are abandoned, and furthermore, they will not arise in the future. Coarse dissolution is occasional, and at other times it will also arise manifestly. Furthermore, in the Vajra Essence Ornament, it says, "The great ground of All-Illuminating Light, is like a solar disc. Nectar Light is the second, like an extremely bright moon. Space Light is the third, abiding completely like space. Vajra Light is the fourth, the light of that ground is delightful. By firmly applying superior intention, it is fully ascertained as Vajra. The fifth is called Jewel Light, abiding well in empowerment. Lotus Light is the sixth, growing like a lotus. With the mind-essence of self-nature purity, it completely holds the stainless. The seventh