English
Urged by a single tone, this meditation is not completely pure. With this, ultimate liberation cannot be attained, it is as pure as the sky. Focus on the clear light, and after attaining the state of clear light, you will be born into a body of great joy. At that time, you will attain the body of great joy Vajra, becoming the master of all. Having heard that sound in this way, then let go of the unmoving samadhi. In this way, at midnight, the son of the Victorious One should contemplate in this way. Thus it is said. This is after entering the extreme of mantra, after obtaining the tenth bhumi. However, the special wisdom of the constant edge cannot be obtained without entering the path of mantra. In order to ascertain this truth, the teacher Bhagavan of Ohkol is taken as an example, likened to brightness. Those teachers, in the ultimate sense, do not consider the Bhagavan to be an emanation body, but only that he became a Buddha in that era. The literal meaning of the mantra is taught in this way, which is not contradictory. Thus, in the Unmoving Great Yogi Tantra it is said: In order to destroy the evil deeds of the world, the goddess's illusory son with wisdom, eighty-four thousand wives, in short, returned again to the banks of the Nairanjana River, conquered the demons and became a Buddha, showing the teacher of teachers, not for the sake of the ultimate truth. From where, connected with the earth and the ocean, Buddhahood is achieved above the joyful one. Vajra and lotus united, from where supreme bliss is obtained. Through bliss, enlightenment will be attained. Thus it is said that although one has already manifested perfect enlightenment through sexual practice, in order to take care of those of low intelligence and without attachment, he showed the appearance of renouncing and practicing austerities to become a Buddha. It is like an example that in order to become a Buddha, one must engage in sexual practice. Furthermore, it is also clearly stated in that same tantra that there is no beginning to manifesting enlightenment. Therefore, in the conventional truth, this can be acknowledged. In mantra, two different views have emerged regarding the way the teacher becomes a Buddha. Furthermore, do not think that this proximate cause empowerment itself is an action, so it is only a substitute for action, not a real action. The summary of the essential point is: the outer below the tenth bhumi
Chinese
以甚深之道行进时，诸佛于一切坛城中一时赐予一切灌顶，从生起次第至幻身之间的证悟一时生起，以智慧明智灌顶使光明现前，于彼光明本身，现证菩提最初四次第乃是常尽之明智。从彼起立时，成就双运之身乃是现证第五菩提，即是成佛。获得幻身之下者们的证悟一时现前的理由是，五次第中说：最初之业结合，将获得第八地，获得三种显现，则安住于第十地。因为心寂之间的证悟之义已经生起，所以从幻身进入即可。因此，生起次第至心寂之间的证悟的少许不共差别，在获得幻身之时顺便获得。有些人说，具有相好随好的身从第一地也能获得，所以用它代替幻身即可。因为没有讲述光明之口诀以外的，所以此处是从光明进入。那也不是舍弃显宗之道而进入，而是说在那之上增加了密宗之道。其他有些人说，在第十地不应赐予事业手印之灌顶。那些是不正确的，如果认为没有讲述光明以外的，是就经文的直接显示来考虑，那么智慧明智的灌顶也没有讲述，因此那个灌顶也不需要了。如果认为上面现证菩提的次第需要那个灌顶，那么也需要赐予共同的九灌顶，但您不那样认为。在金刚手灌顶续中，有讲述给金刚手赐予水灌顶等许多，赐予那些有什么相违呢？我们认为，在那个时候以一切灌顶来灌顶。如果相好随好能代替幻身，那么远离一切戏论的明智，为何不能代替光明？如果认为那个空性没有大乐，那么那个身也不是具足的本尊之相。
English
When progressing on the path of profoundness, the Buddhas simultaneously bestow all empowerments in all mandalas, and the realizations from the generation stage to the illusory body arise simultaneously. By the empowerment of wisdom and knowledge, luminosity is manifested, and in that very luminosity, the first four stages of manifest enlightenment are the wisdom of continuous cessation. When arising from that, the attainment of the united body is the fifth manifest enlightenment, which is the attainment of Buddhahood. The reason why the realizations of those below the attainment of the illusory body manifest simultaneously is that, in the Five Stages, it says: 'By the union of the first action, the eighth bhumi will be attained. Having attained the three appearances, one will abide in the tenth bhumi.' Because the meanings of the realizations up to mind isolation have already arisen, it is sufficient to enter from the illusory body. Therefore, the slight uncommon differences in the realizations from the generation stage to mind isolation are obtained incidentally when the illusory body is attained. Some say that the body with the signs and marks can be obtained from the first bhumi, so it is sufficient to replace the illusory body with that. Since only the instructions on luminosity are taught, here one enters from luminosity. That is not abandoning the path of the Sutra system and entering, but it is said that the path of the Tantra is added to that. Others say that it is not appropriate to bestow the empowerment of action mudra on the tenth bhumi. Those are not correct. If one thinks that only luminosity is taught, considering the direct teaching of the text, then the empowerment of wisdom and knowledge is also not taught, so that empowerment is also not needed. If one thinks that the above stages of manifest enlightenment require that empowerment, then the nine common empowerments must also be bestowed, but you do not think so. In the Vajrapani empowerment tantra, there are many teachings such as bestowing the water empowerment to Vajrapani, so what contradiction is there in bestowing those? We think that at that time, one is empowered with all empowerments. If the signs and marks can replace the illusory body, then why can't the wisdom that is free from all elaboration replace luminosity? If one thinks that that emptiness does not have great bliss, then that body is not the form of a deity with assembly.
Chinese
故如是。因此，直接说“大空性即是佛”。因此，大空性或近取之义，是通过经部之道的途径获得的。因为没有讲述任何高于此的内容，所以如大学者俄·库巴拉策等人的观点一样，唯有从幻身进入才是合理的。再者，如果在那之前有经部之道可以行进的道路，那么进入密咒的最低限度是不合理的。如果没有，那么对于没有的东西，如何能不乐意而修持呢？或者，是否要再次修习那些先前已经过去的道路呢？在十地菩萨依靠业手印进行灌顶是非常合理的，不仅有佛陀如此灌顶的教证，而且在《喜金刚》中也说：“燃烧的莲花轮，善妙建立后，为了善施金刚藏，迎请至上欲滴。”因此，据说将至上欲滴的明点交付给金刚藏作为业手印而进行灌顶。在此，对于十地菩萨是否存在欲妙的追求，是否存在双运的乐，是否存在如昆达般的菩提心等，虽然可以展开许多辩论，但不要在不可思议的境界中设置高低界限，将在其他地方详细阐述。一般来说，现证菩提的次第，是具有见道不共的修法，但这是特殊的。即使是通过唯有密咒的道路行进，近因的灌顶是给予了，但因为是双运，所以不归属于现证菩提的次第。此外，从二禅定中，圆满执持就像冰块融化成水一样，不是特意收摄外在显现，而是自身融入光明空性中。在《次第五》中说：“从头到脚，直至到达心间，瑜伽完全融入终点，称为圆满执持。”这与人无我相符，在后破之前，收摄一切显现，然后自己也融入，一切法都像镜子上的雾气消失一样。“行者与非行者，首先显现光明，之后如是自性作，是为后破之次第。”这是法无我。
English
Therefore, it is so. Thus, it is directly said that "Great emptiness is the Buddha himself." Therefore, great emptiness or the meaning of proximate attainment is obtained through the path of the Sutra system. Since nothing higher than this is taught, it is reasonable, according to the views of great scholars such as Ngor Khukpa Lhatse, that only entering from the illusory body is appropriate. Furthermore, if there were a path that could be traversed by the Sutra system before that, then it would be unreasonable to engage in this lowest limit of entering mantra. If there is not, then how can one practice without delighting in what does not exist? Or, are those paths that have already passed to be cultivated again? It is very reasonable for a tenth-level bodhisattva to be empowered based on the action seal, not only is there scriptural authority for the Buddha to be empowered in this way, but also in the Hevajra it says: "After the burning lotus wheel is well established, in order to bestow the Vajra Essence, the supreme Tilottama is invited." Therefore, it is said that the supreme Tilottama bindu is entrusted to the Vajra Essence as an action seal and empowered. Here, whether or not there is a pursuit of desirable qualities for the tenth-level bodhisattva, whether or not there is the bliss of union, whether or not there is bodhicitta like Kunda, etc., although many debates can be launched, do not set high and low limits in the inconceivable realm, and will be explained in detail elsewhere. In general, the order of manifest enlightenment is a practice with the uncommon path of seeing, but this is an exception. Even when traveling on the path of secret mantra alone, the empowerment of the proximate cause is given, but because it is union, it is not included in the order of manifest enlightenment. Furthermore, from the two meditations, complete grasping is like a lump of ice melting into water, without deliberately gathering external appearances, but the body itself merges into luminosity and emptiness. In the Five Stages, it is said: "From the head to the feet, until reaching the heart, the yoga completely enters the end, it is called complete grasping." This is in accordance with the selflessness of the person, and before the subsequent destruction, all appearances are gathered, and then one also merges, all phenomena are like the disappearance of breath on a mirror. "The goer and the non-goer, first make the light clear, then do the same self, is the order of subsequent destruction." This is the selflessness of phenomena.
Chinese
无异和合之语。于彼次第五蕴。其入光明而执持，如日为罗睺所蚀。其后，极度之事，一切显现皆破为空性，故为极度破灭或广大破灭。光明现前菩提，于行聚中说九十六名之异名。一一现起一义，则能赐予最胜之决定。此现前菩提之次第，虽为空性之实相，然为双运之实因，故说之。是故，由说所成之义为：成就未净之幻身之后，依于三种行之任何一种，即执持轮和随破，以二禅定之差别，令一切法入于空性，屡屡修习光明，则圆满上述之二现证，于见道之相续中生起时，名为获得实义光明。具二取相之身，真实清净为空性。从彼起立时，成就双运之身。第二，双运之成就方式，及于双运之自性之观察，及辨认支分也。初者，从光明起立之后，立即获得显现，及显现增长，及诸显现逆转生起。其终，成就无二之智慧身。是为获得有学双运。复次，依于行，于心入光明而起立，屡屡作之，虽有等后之少许差别。然于一切时，心不离乐空之智慧，及身相续不断绝故。或双运之义为无二，以能取所取二取之粗分分别念止息故，亦名双运。因位见道时，地融入水之相，如阳焰。至获得位，融入光明之相，如无云晴空现曙光般，于明空无二之间，循顺生之次第而显现。起立时，亦循逆转之次第而生起炽燃之显现。获得双运之后，于光明之起入亦生起此等。譬喻光明近得第四之时，亦生起如晴空般之所见。然获得实义光明