English
Mahamudra. It is the nature of emptiness of the sky. It is known because it is said so. In general, regarding the unchanging bliss, the unique and definite recognition, later, in any Kalachakra of the northern and southern branches, I have not seen anyone who is two-faced. Some who boast of having a little power of the channels and winds proclaim to their disciples that they have attained unchanging bliss. This is simply nonsense without distinguishing between immutable bliss and unchanging bliss. Also, some Kagyu people, because they are attached to the reality Mahamudra, merely knowing that the nature of the mind is temporarily unchanging, think that it is the unchanging bliss spoken of in Kalachakra, which is mistaking gold for copper. The reality Mahamudra, although there is an explanation of the meaning of Mahamudra, and there may be some similarities in nature, does not have the nature of Mahamudra spoken of in the tantras. The answer to the twelfth question is: In general, the wisdom of the four joys is only present at the time of the cause empowerment. Moreover, even if it is the wisdom born from empowerment, it does not necessarily have to arise at the time of empowerment. The momentary four joys exist from the base time, so it is uncertain when they will arise, and its wisdom will appear in all stages of generation and completion. The four joys included in the bhumis and paths are not present at the stage of the accumulation path, because on that path, the bhumi has not been attained through the completion stage. The heat and peak of the joining path are included in the bhumi of the upward and downward four joys, and the forbearance and supreme are included in the bhumi of the stable four joys below. The answer to the thirteenth question is: Vidyadhara, in general, has many meanings, but mainly refers to mantra and holding the deity of mantra. The so-called holding of objects, such as pills and other eight accomplishments. The enjoyment of vidya is when, through the power of mantra, the practitioner obtains the enjoyment of a universal monarch in his own appearance, and so on. But these are all places where people's support is transformed and gone, so it is not a real place for people to go. There are two types of holding the body: holding the vidya of the desire realm body and holding the vidya of the form realm body. The first is
Chinese
通过生起次第获得稳固的人，无论修持有相或无相的行，此身不舍而转变，成为与欲界诸神同等的虹身。前两者和这一个，总的来说都是欲界的持明。第二种情况是，如果根器敏锐，通过对生起次第获得稳固，修持极其无相的行，也有人身转变的情况；如果根器迟钝，在成就欲界的持明之后，修持极其无相的行，欲界的身体也会转变而去。无论如何，都会成为与色界诸神同等的虹身。因此，仅仅成就密严刹土的果位，不能称为密严的持明，也不能称为密严的成就。要成为成就，必须通过神和咒语的力量来成就。持明成就的说法，也与咒语的修持之义有关，特别是对于成就身体的持明来说，必须在修行者未死之前的今生就成就，如果去世后在来世才成就，那就没有意义了。一般来说，持明和持明咒者，除了词语上的差异外，意义相同。例如，现在普通人念诵的这六字真言，是明咒的影像，而不是真正的明咒，所以这些人不会成为持明咒者。之后，如果非常精进地修持六字真言，就能获得圆满显现的禅定，通过念诵它，就能成就力量，仅仅开始它的仪轨，就能毫不费力地成就事业和成就，那么这个人相续中的六字真言就真正成为了持明咒，所以这个人也被称为持明或持明咒者。即使他现在没有获得成就，如果他修持，那些成就也会立即成就，如果成就成就了，那个成就就被称为持有明智的成就，那个人也获得了成就。持明和咒语持有者就是指这样的人。这个提问中说，外道也能成就密严刹土的果位。似乎是这样说的：色界的果位
English
Through gaining stability in the generation stage, whether one practices with or without elaboration, this body transforms without being abandoned, becoming a rainbow body equal to the gods of the desire realm. The previous two and this one are all generally vidyadharas of the desire realm. The second case is that if the faculties are sharp, through gaining stability in the generation stage, one practices extremely non-elaborate conduct, and there are also cases of the human body transforming. If the faculties are dull, after accomplishing the vidyadhara of the desire realm, one practices extremely non-elaborate conduct, and the body of the desire realm transforms and goes. In any case, one becomes a rainbow body equal to the gods of the form realm. Therefore, merely accomplishing the state of Akanishta is not considered the vidyadhara of Akanishta, nor is it considered the accomplishment of Akanishta. To become an accomplishment, it is necessary to accomplish it through the power of deities and mantras. The term "vidyadhara accomplishment" is also related to the meaning of mantra practice, and especially for the accomplishment of the body vidyadhara, it is necessary to accomplish it in this very life before the practitioner dies. It is meaningless if one is born in the next life after death. Generally, vidyadhara and mantra holder are the same in meaning except for the difference in words. For example, the six-syllable mantra that ordinary people recite now is an image of the vidya mantra, not the real vidya mantra, so those people will not become mantra holders. After that, if one practices the six syllables very diligently, one will attain the samadhi of perfect clarity, and by reciting it, one will accomplish the power. Merely starting its ritual will effortlessly accomplish the activities and accomplishments, then the six syllables in that person's continuum will truly become a mantra holder, so that person is also called a vidyadhara or mantra holder. Even if he has not attained accomplishment now, if he practices, those accomplishments will be immediately accomplished, and if the accomplishment is accomplished, that accomplishment is called the accomplishment of holding knowledge, and that person has also attained accomplishment. That is what is meant by vidyadhara and mantra holder. This question says that outsiders can also accomplish the state of Akanishta. It seems to be saying: the state of the form realm.
Chinese
這樣說來，很可能是文字錯誤。總的來說，按照共同乘的觀點，奧明淨土是清淨的，因此只有屬於聖者不還者之列，修習禪定增長者才能在那裡顯現受生。外道不可能在那裡受生。時輪金剛中說，修習窮盡，會受生到色界和無色界二十處。意思與共同乘一致。像這樣的咒語成就，外道也沒有。一般來說，即使外道沒有通過等持或者宗派來轉變觀念，也有可能通過法性獲得色界和無色界的受生。但是，依靠外道咒語的所有成就都只是欲界的，沒有色界的。這些欲界和色界的諸神，與因業力而生於彼處的諸神不同。因此，需要「同分」這樣的詞語組合。第十四個問題的回答是：五條根本墮中，時輪金剛中明確說了捨棄昆達菩提心。其他續部中，除了捨棄菩提心之外，沒有明確認定菩提心。講解續部意義的印度和藏族上師們，有各種不同的說法。至尊上師在《根本墮錯亂消除》中，將僅僅認為捨棄昆達菩提心就是根本墮作為一種觀點，並實際進行了駁斥。在此期間，出現了很多學者，他們做了很多的遮破和建立。在其他根本墮的情況下，都引用了時輪金剛的教證，唯獨在第五條的情況下沒有引用，因此很多格西認為這是對時輪金剛的遮破。因為這個說法，惹梅巴說：「在聖地和雪山之中，也有一些有智慧的大德進行了辨析。」這也成了貪圖積累捨法大罪的根源。至尊者並非是否定時輪金剛，因為在其他所有時候，他都非常喜歡時輪金剛，並且引用了很多教證。即使認為是間接否定，也不是否定，因為時輪金剛的觀點也不是之前的觀點。因此，認為二根的樂為勝義道是邪見，並且
English
It is likely that there is a typographical error in what is said. In general, according to the common vehicle, Akanishta is a pure realm, so only those who are among the noble non-returners, who have cultivated and increased meditative absorption, are said to be born there. It is impossible for outsiders to be born there. The Kalachakra states that by meditating on exhaustion, one is born in the twenty realms of the form and formless realms. The meaning is consistent with the common vehicle. Outsiders do not have such siddhis of mantra. In general, even if outsiders do not transform their minds through meditative absorption or tenets, it is possible to be born in the form and formless realms through the nature of reality. However, all the siddhis based on the mantras of outsiders are only of the desire realm, not of the form realm. These types of desire and form realm deities are different from the deities who are born there due to karma. Therefore, the phrase "shared karma" is necessary. The answer to the fourteenth question is: Among the five root downfalls, the Kalachakra clearly states that abandoning kunda bodhichitta is a root downfall. In other tantras, there is no clear identification of bodhichitta other than abandoning the mind of enlightenment. Indian and Tibetan lamas who explain the meaning of the tantras have various different explanations. The great venerable lama, in his "Dispelling Confusion about Root Downfalls," made the assertion that considering abandoning kunda bodhichitta alone as a root downfall, and then refuted it. In the meantime, many scholars have appeared who have made many refutations and affirmations. In the case of the other root downfalls, a quote from the Kalachakra is cited, but in the case of the fifth, it is not cited, so many geshes think that it is a refutation of the Kalachakra. Because of that statement, Remdapa said, "Even in the holy land and in the midst of the snowy mountains, some great wise men have analyzed it." This has also become a source of greed for accumulating the great sin of abandoning the Dharma. The venerable one is not negating the Kalachakra, because at all other times he is very fond of the Kalachakra and quotes many teachings. Even if it seems to be an implicit negation, it is not, because the view of the Kalachakra is not the previous view. Therefore, the wrong view of considering the bliss of the two organs as the ultimate path, and
Chinese
由于不恭敬，从各方面发起对于以联系不改变的大乐成就之路，认为舍弃女阴菩提心是根本堕罪。与第三灌顶的誓言中所说的不相同，因为那时不需要加入像那样发起意乐的差别，即使以那样的方式舍弃女阴，也会成为该灌顶誓言的过失。总的来说，这不仅在时轮中，而且在胜乐金刚中所说的八种誓言中也有。因此，其他续部的瓶灌顶誓言也不会改变。第五条根本堕罪，在至尊大师的自宗中，说是舍弃愿心。如果与十四根本堕罪的论典中，根本堕罪大疏等所说的各种不同宗派相比，至尊大师的宗派比其他宗派更好。即使时轮派也必须按照时轮宗派来讲解，如果从总体上来说，两种宗派哪个更好呢？很明显，时轮宗派更好，因为愿行菩提心与慈悲心和行住一致，仅仅舍弃第三条根本堕罪慈爱，也就等于舍弃了那些。第十五个问题的回答是：生起次第，必须承诺不是成就殊胜的共同道，仅仅修学生起次第，永远不会想要获得七地。七灌顶和七地的联系方式如上所述。获得圣者第一地后，不可能修学生起次第，即使他修习像四支近修那样的观想次第，也可能存在，但在圆满次第中，也仅仅是双运，而不是生起次第。因此，不要说仅仅修学生起次第，即使与圆满次第熟悉后修习也不可能在那之前，就像无论佛陀如何发起意念，也不可能产生分别念一样。即使不是圣者，如果获得了圆满次第智慧的稳固，在一些需要猛烈结合等特殊情况下，可能会稍微修学生起次第，但大多数情况下不修习，因为没有必要。还有，七灌顶的圣者
English
Due to disrespect, from all aspects initiating the path to achieving great bliss that does not change with connection, it is considered a root downfall to abandon the female genital bodhicitta. This is different from what is said in the context of the third empowerment, because at that time it is not necessary to add such a difference of initiating intention, even if the female genital is abandoned in that way, it will become a fault of that empowerment's vow. In general, this is not only in the Kalachakra, but also in the eight vows spoken in the Chakrasamvara. Therefore, the vase empowerment vows of other tantras will also not change. The fifth root downfall, in the self-tradition of the great venerable master, is said to be abandoning the aspiration mind. If compared with the various different schools that speak of the root downfall great commentary etc. in the treatises of the fourteen root downfalls, the school of the great venerable master is better than the others. Even the Kalachakra practitioners must explain according to the Kalachakra school, but if speaking in general, which of the two schools is better? It is clear that the Kalachakra school is better, because the aspiration and practice bodhicitta are consistent with loving-kindness, compassion, and conduct, merely abandoning the third root downfall, loving-kindness, is also equivalent to abandoning those. The answer to the fifteenth question is: the generation stage, it must be promised that it is not the uncommon path to achieving the supreme, merely practicing the generation stage alone, one will never want to attain the seven bhumis. The connection between the seven empowerments and the seven bhumis is as described above. After attaining the first bhumi of a noble one, it is impossible to practice the generation stage, even if he practices the visualization sequence like the four-limbed approach, it may exist, but in the completion stage, it is only union, not the generation stage. Therefore, let alone merely practicing the generation stage, even practicing after becoming familiar with the completion stage is impossible before that, just as no matter how the Buddha initiates intention, it is impossible for conceptual thoughts to arise. Even if one is not a noble one, if one obtains stability in the wisdom of the completion stage, in some special cases where violent union etc. is needed, it may be possible to practice the generation stage slightly, but mostly one does not practice, because there is no need. Also, the noble ones of the seven empowerments