English
This is acknowledged. Question seven: The reason why Buddhahood cannot be attained through the Sutra path alone. It seems to be because the method of accomplishing the seven-limbed union body has not been taught. Then, how can the first bhumi be attained through the Sutra alone? And from this arises question eight: If the first bhumi can be attained through the Sutra path alone, then should a corresponding result of the seven-limbed body also be attained? If so, how is that explained? And from these two questions arises question nine: If it seems that the deity body of wind and mind alone cannot be accomplished through the Sutra path alone, then how can the peak of the application path be attained? And from all three of these questions arises question ten: On the paths of Sutra and Tantra, for the initial Bodhisattvas, are there no differences in the qualities of abandonment and realization? Thus, what is to be expressed regarding these four questions is: The reason why the complete Buddhahood cannot be reached through the Sutra path alone is indeed so, but it should be said like this: Because it is impossible to abandon the subtlest habitual tendencies of the four states to be abandoned, and because there is no method to attain the body of great bliss to be attained. The meaning of these is that the subtlest habitual tendencies of the four states, and the subtle obscurations of the three appearances, and the subtle habitual tendencies of transference, and the subtle habitual tendencies of transformation, and the fourth, the subtle habitual tendencies of attachment and conceptualization, these are all the same meaning. The substance is the subtle appearance of the dualistic grasping of subject and object of body, speech, and mind, and this itself is also the habitual tendency of leaking bliss, therefore this must be abandoned through the path of great desire. That is to say, as long as the dualistic grasping of one's own body, speech, and mind is not exhausted, the infinite dualistic grasping of external appearances will also not be exhausted, and if it is exhausted, then it will also be completely abandoned. Just as the light does not cease as long as the oil lamp is not exhausted, and if the oil is exhausted, then the light will also be extinguished. Therefore, in the ten bhumis up to the reversion before the limit of existence, there are the appearances of the three, white, red, and wind, and there is also the mind that equally engages with these three, therefore these are all of the nature of dualistic grasping. However, in the tenth bhumi, these do not appear as material phenomena, although it is only awareness as consciousness, consciousness itself appears as dualistic grasping of subject and object. Therefore, the basis is semen, which is the body, and the particles.
Chinese
是语言，风是心，是产生二元显现的法。对于这些，融入为一味的意，是具有漏乐的二元显现的部分。也就是，风的微细动摇，也是血液的部分燃烧的微细自性。由此，精液的部分也显现出融化的微细自性。因为心意具有体验融化乐的部分。这样，仅仅是心的显现，精液、明点、风三者，虽然本体和性质相同，但在瑜伽士的心中，显现为不同的错觉，这是转变界的小习气。体验它的心意，也具有贪欲的小习气。因此，净化它的方法是，在那时，以大贪欲的道来灌顶。在那里，也是由于第三和第四灌顶后的贪欲之缘，推动风，使拙火红色部分燃烧。由此，在白色部分融化的向上降临的喜乐的最后，在向下稳固时，白色和红色成为一味。被命名为红色部分控制。在向下稳固的最后，白色融入顶髻，红色融入宝珠。在那之后的第二个刹那，风也停止。这样，精液、明点、风三者停止。由此，体验这三者变化的意识的相续也中断。心性成为不可改变的安乐，这被称为大安乐身。是七支中的大安乐支。智慧的自性不仅仅是没有形象，而是从以前的相续中，具有圆满的相好，以及双运的身，无量刹土和供品也出现，这是身金刚。大安乐本身，以不可摧毁的语的音声，一切声音的方式显现，这是语金刚。仅仅是大安乐的智慧，如实和尽所有的一切法，在不分别的情况下了知，这是意金刚。大安乐本身是智慧金刚。这四个金刚依次是精液、明点、风、意四者清净的果，也是四身。所说的转变乐是轮回的根本，转变乐的真实是不清净的轮回，是转生六道的因。
English
Speech is speech, and wind is mind, which is the dharma that generates dualistic appearances. For these, the mind that merges into one taste is a part of dualistic appearances of leaking bliss. That is, the subtle movement of wind is also the subtle nature of the burning part of blood. From this, the part of semen also appears as the subtle nature of melting. Because the mind has a part of experiencing melting bliss. Thus, just the appearance of the mind, semen, bindu, and wind, although the essence and nature are the same, in the mind of the yogi, it appears as a different illusion, which is the subtle habit of transforming realms. The mind that experiences it also has a subtle habit of desire and attachment. Therefore, the method of purifying it is to empower it at that time with the path of great desire. There, also due to the cause of desire after the third and fourth empowerments, the wind is moved, causing the red part of the fierce fire to burn. From this, at the end of the joy of the upward descent of the melting white part, when it is firmly downward, the white and red become one taste. It is named as being controlled by the red part. At the end of the downward stability, the white merges into the crown, and the red merges into the jewel. In the second moment after that, the wind also stops. Thus, the three, semen, bindu, and wind, stop. From this, the continuum of consciousness that experiences the changes of these three also ceases. The nature of mind becomes only immutable bliss, which is called the Great Bliss Body. It is the Great Bliss limb among the seven limbs. The nature of wisdom is not only without form, but from the previous continuum, it has perfect marks and signs, and the body of union, infinite pure lands and offerings also appear, this is the Body Vajra. The Great Bliss itself appears as the indestructible sound of speech, in the form of all sounds, this is the Speech Vajra. Only the wisdom of Great Bliss knows all dharmas as they are and as many as they are, without discrimination, this is the Mind Vajra. The Great Bliss itself is the Wisdom Vajra. These four vajras are respectively the result of the purification of the four, semen, bindu, wind, and mind, and are also the four bodies. It is said that the changing bliss is the root of samsara, and the reality of the changing bliss is the impure samsara, which is the cause of rebirth in the six realms.
Chinese
所谓的“乐的习气”，如前所述，是安住于十地各位圣者的清净轮转的真实因，也是六道轮回众生的因，因为依靠此习气，变易才能轻易产生。因此，应当了知它是轮回本身的相续之因。此外，感受快乐是白色的变易，痛苦是红色的变易，舍受也是风的变易。这三者聚合的变易成分，无论多少，在被称为离贪者的人们那里也有。因为在上二界，粗大的变易是显现的。阿罗汉也有习气的变易。如《俱舍论》等总的论藏中所说，即使在上界没有显现的性欲，仅仅是变易的显现也是不矛盾的。一般来说，《密集金刚》中说：“欲界安住之妇女，天之受用智苦行，或者色界安住者，大力者亦行欲事。”以及“三界之中道安住，所有妇女凡几数，语金刚亦不轻毁。”等等。因此，那些自认为对密集之义无所畏惧、充满自信的人，如果说“上界也有性欲”，这就是前所未有的论调，也是对甚深续部的诽谤，是不明智的行为。然而，对于获得初地的人来说，虽然必须断除粗大的显现变易，但断除它的方法也并非仅仅是大贪欲道。七支具足的身，相似之身，在显宗中也无法获得，因为不具备双运和大乐。显宗道在行持资粮道顶位时，虽然并非真实成就风心之天身，但获得相似之身是可能的。如圣者《宝云经》中，在广说发心之地的章节中所说，成就安住于等同三千大千世界的座上的特殊身，超越三界之身。虽然果位的佛没有差别，但在显宗和密宗的道上，各自的菩萨的功
English
The so-called "habit of pleasure," as mentioned earlier, is the actual cause of the pure turning of the wheel for the noble ones residing on each of the ten bhumis, and it is also the cause for sentient beings in the six realms of samsara, because dependent on this habit, change and ease can easily arise. Therefore, it should be known as the cause of the continuum of samsara itself. Furthermore, the feeling of pleasure is a white change, suffering is a red change, and equanimity is also a change of wind. These three combined, whatever proportion of change and ease there may be, are also present in those known as being free from attachment. Because in the upper two realms, gross change and ease are manifest. Arhats also have the change and ease of habit. As it is generally said in the Abhidharma and other collections, even in the upper realms where there is no manifest sexual desire, it is not contradictory that there is only the manifestation of change and ease. In general, in the Guhyasamaja it is said: "Women residing in the desire realm, the enjoyment of gods, wisdom, asceticism, or those residing in the form realm, the powerful also engage in desire." And "In the three realms, those who abide on the path, however many women there are, the vajra of speech does not despise them." And so on. Therefore, those who claim to be fearless and confident in the meaning of the Guhyasamaja, if they say, "There is also sexual desire in the upper realms," this is an unprecedented theory, and it is also a slander of the profound tantras, which is not a wise act. However, for those who have attained the first bhumi, although it is necessary to abandon the gross manifestation of change and ease, the method of abandoning it is not necessarily only the path of great desire. The body with seven limbs, the similar body, cannot be obtained there in the Sutra system either, because it does not possess union and great bliss. When the Sutra path traverses the peak of the path of union, although it is not the actual accomplishment of the deity body of wind and mind alone, it is possible to obtain a similar body. As it is said in the Arya Ratnamegha Sutra, in the chapter extensively explaining the ground of aspiration, it is said that a special body is accomplished that abides on a seat equal to three thousand great thousand worlds, surpassing the body of the three realms. Although there is no difference in the Buddhas of the fruit, on the paths of Sutra and Tantra, the qualities of the respective Bodhisattvas are
Chinese
似乎存在些微的功德差别。经中说初地菩萨所获功德完全相同，又多次提到八地及以上菩萨的功德相同，这些都是仅从经部宗的角度而言的。因此，对于不同的乘，似乎不必如此看待。 第十一个问题是：如果从见道中一起身就成就双运身，那么所依是义光明，能依是双运身，二者就成了次第关系。如果是这样，那么在佛地，报身的所依是如何显现法身的呢？ 回答是：一般来说，获得义光明之初就是见道，从获得双运开始就转为修道。见道最后一刹那的菩萨，与修道第一刹那的菩萨相比，后者因获得此身之功德而更殊胜。能依所依的说法，通常是针对身心的法而言的。但此处是智慧显现为身，因此，虽然将身和智慧作为不同的侧面来区分，但其本体是唯一的，故称为双运。因此，在加行道的顶位忍位和胜法位这三个阶段，虽然没有获得清净智慧之身，但获得了气脉明点的身，所以只说是成就了幻身或身。见道之时，在自己的显现中，此身的显现也会消失，也没有获得双运身，所以只安立为智慧光明。从出定之后，证悟法性的智慧和身的显现二者持续不断且平等，在一切定中和出定中都存在，所以是双运。这些也都是从主要方面来安立这些名称的。否则，在加行道时也有乐空的智慧，在见道时也有所依的身，在双运时也有明现的等持，而出定时不明显。 同样，双运的等持也是以本尊为主的清净显现，所以完全不能安立为无显现。本尊和乐空二者在等持中平等明现，在出定时稍微不明显，这是因为出定时与二取显现相混合的缘故。乐空