English
It seems that there are slight differences in qualities. The sutras say that all those who have attained the first ground have the same qualities, and it is often said that those above the eighth ground have the same qualities. These are only from the perspective of the Sutra school. Therefore, it seems that it is not necessary to regard it that way for different vehicles. The eleventh question is: If the union body is attained immediately upon arising from the path of seeing, then the support is the meaning-light, and the supported is the union body, and the two become sequential. If so, then how does the Dharma body manifest on the support of the enjoyment body even at the level of Buddhahood? The answer is: In general, the first attainment of the meaning-light is the path of seeing, and from the attainment of union onwards, it becomes the path of meditation. The bodhisattva of the last moment of the path of seeing is superior to the bodhisattva of the first moment of the path of meditation because of the qualities of having attained that body. The term 'support and supported' is usually applied separately to the dharmas of body and mind. But here, wisdom itself appears as the body, so although body and wisdom are distinguished as different aspects, their essence is one, so it is called union. Therefore, in the three stages of the peak of joining path, forbearance and supreme dharma, although the pure wisdom body is not attained, the body of wind-mind is attained, so it is only said that the illusory body or body alone is accomplished. At the time of the path of seeing, the appearance of that body also disappears in one's own appearance, and the union body is not attained, so it is only named wisdom-light. From the time of arising from that equipoise, both the wisdom that realizes the nature of reality and the appearance of the body are continuous and equal, and are present in all equipoise and subsequent attainment, so it is union. These are also named according to what is most important. Otherwise, there is also bliss-emptiness wisdom at the time of the joining path, and there is also a supporting body at the path of seeing, and there is also clear equipoise at the union, and the subsequent attainment is not clear. Similarly, the equipoise of union is also a pure appearance with the deity as the main focus, so it cannot be established as non-appearance at all. Both the deity and bliss-emptiness are equally clear in equipoise, and slightly unclear in subsequent attainment, because the subsequent attainment is mixed with dualistic appearance. Bliss-emptiness
Chinese
犹如稍微不清楚一般，因为显现平凡的影像，所以本尊身也稍微不清楚。因此，所谓从光明中起立而成就双运，是指必须是于见道乐空唯一专注安住的光明，是从禅定中起立，而且也是其后得。一般而言，不入定也并非完全不行，乐空的光明并非消失，因此，要双运的其中一个光明不是见道，没有智慧和身互相间隔的过失。而且，果位的三个身也必须同时获得，因此，法身显现为报身的所依，字面意义上是不合理的。然而，对于先前的相似报身，仅仅是以报身之名来称呼而已，在作为所依的同时显现了真实的边际，在那一刹那的第二刹那同时获得了三个身，但因为说了报身之名，所以被称为从真实边际起立为报身，同样地，所谓法身显现于报身的所依，也是指最初显现真实边际的同时，在那一刹那的第二刹那获得法身来思考的话，是可以的。 第十二个问题是：据说获得第一地和解开脐轮脉结，也显现了。又说解开不退母等四脉的脉结也是第一地，这是怎么回事？对此作答：不退母等四脉位于顶轮等四个位置，那些被说是第一地，以此类推，二十四脉被说是十地，这是《桑布扎》和《句义释》等众多续部一致说的。从秘密轮的一半菩提心稳固，到顶髻完全稳固之间，安立了十二地，也如《心释三篇》中详细解说的那样。此外，也安住在大多数的意趣上，这两个是一个要点，即能起作用的二十四脉，和所起作用的六脉轮，是脉和气的界如何融入的方式的生起之处。解开脐轮脉结，获得第一地
English
It is as if it is slightly unclear, because ordinary images appear, so the deity's body is also slightly unclear. Therefore, the so-called rising from clear light and achieving union means that it must be the clear light of single-pointed concentration on the bliss and emptiness of the path of seeing, which arises from meditation, and is also its subsequent attainment. Generally speaking, not meditating is not entirely impossible, and the clear light of bliss and emptiness does not disappear. Therefore, one of the clear lights to be united is not the path of seeing, and there is no fault of wisdom and body being separated. Moreover, the three bodies of the result must also be obtained simultaneously, so the Dharmakaya manifesting as the basis of the Sambhogakaya is unreasonable in the literal sense. However, for the previous similar Sambhogakaya, it is only called by the name of Sambhogakaya. While being the basis, the true limit is manifested, and in the second moment of that instant, the three bodies are obtained simultaneously, but because the name of Sambhogakaya is mentioned, it is called rising from the true limit to the Sambhogakaya. Similarly, the so-called Dharmakaya manifesting on the basis of the Sambhogakaya also refers to the fact that if one thinks of obtaining the Dharmakaya in the second moment of that instant at the same time as the initial manifestation of the true limit, it is acceptable. The twelfth question is: It is said that obtaining the first ground and untying the navel chakra knot are also manifested. It is also said that untying the knots of the four channels such as the Irreversible Mother is also the first ground, how is this? In response to this: The four channels such as the Irreversible Mother are located in the four places such as the crown chakra, and those are said to be the first ground. By analogy, the twenty-four channels are said to be the ten grounds, which is unanimously stated in many tantras such as the Sambuta and the Abhidhanakosa. From the stability of the bodhicitta in the secret wheel to the complete stability of the crown, twelve grounds are established, as explained in detail in the Three Sections of Mind Explanation. In addition, it also abides in most of the intentions, and these two are one key point, that is, the twenty-four channels that can function, and the six chakras that function, are the place of origin of how the elements of channels and winds are absorbed. By untying the navel chakra knot, the first ground is obtained.
Chinese
我不赞同我们的宗派，但似乎与将六轮汇集为四轮有些相似。所有这些地都是加行道的地。下面将要讲到的根本清净的菩提分的地也与此相似。虽然续部和成就大师们的观点是这样，但前后藏的大多数人都认为是圣者的地。因此，在讲解他们所著的论典时，如果那些论典不符合各自的宗派，就会产生内部矛盾，所以必须同样地结合起来。第十三个问题是：《无我赞释·无垢庄严》中，在佛地的章节里，所说的菩提分有五分和六分，这是什么意思？回答是：就此而言，就其自身体系而言，菩提分的地道等结合方式有五种不同的说法，其中有圣道。在佛地共同结合三十七菩提分一次的体系中，初地和二地各有四个，中间八地各有二个，第十一地和第十二地也各有四个，在三十二个完成之际，从禅定倒数第六个正语的一半，以及业边、生活、精进、忆念、禅定这五个在学道中无法获得，而是在成佛的同时获得，这似乎是这个意思。而将正语减半，是因为“根本结缚有分”，似乎是将一半的清净结合起来的类比。然而，从根本和菩提分的结合来计算地道的次第，有明确的依据和不同的说法。特别是，除非有特别的教证，否则这种结合方式与清净结合时的续部不符，所以有些不安。我以前也没有见过必要的教证来源。如果依赖于根本和菩提分清净结合的续部来源，一般来说会很好，但不应该那样结合。从三匝等四个念住开始，以及不退转的欲如意足，直到意乐的正语之间，有如意足四种，五根，五力，七觉支和三圣道要结合，剩余的...
English
I do not agree with our sect, but it seems somewhat similar to condensing the six wheels into four. All these grounds are grounds of the application path. The grounds of the fundamentally pure Bodhi-pakṣa to be discussed below are also similar to this. Although the views of the tantras and great siddhas are like this, most of the earlier and later Tibetans consider them to be the grounds of the noble ones. Therefore, when explaining the treatises written by them, if those treatises do not conform to their respective sects, internal contradictions will arise, so they must be combined in the same way. The thirteenth question is: In the chapter on the Buddha-ground in the "Praise of Selflessness Commentary: Immaculate Ornament," what is the meaning of saying that the Bodhi-pakṣa has five and six parts? The answer is: In this regard, according to its own system, there are five different ways of combining the grounds and paths of the Bodhi-pakṣa, among which there is the noble path. In the system of combining the thirty-seven Bodhi-pakṣa once in common on the Buddha-ground, the first and second grounds each have four, the middle eight grounds each have two, and the eleventh and twelfth grounds also each have four. At the completion of thirty-two, half of the sixth right speech counting down from dhyana, and the five of karma-anta, livelihood, effort, mindfulness, and dhyana are not obtained on the path of learning, but are obtained simultaneously with becoming a Buddha, which seems to be the meaning. And the reason for halving right speech is that "the fundamental knot has parts," it seems to be an analogy of combining half of the purity. However, there are clear bases and different statements for calculating the order of the grounds and paths from the combination of the root and the Bodhi-pakṣa. In particular, unless there is a special scriptural proof, this method of combination does not conform to the tantras at the time of pure combination, so it is somewhat uneasy. I have not seen the necessary scriptural sources before either. If one relies on the tantric sources of the pure combination of the root and the Bodhi-pakṣa, it will generally be good, but it should not be combined in that way. Starting from the four mindfulnesses such as the three rounds, and the irreversible desire-power foot, up to the right speech of intention, there are four power-feet, five faculties, five powers, seven limbs of enlightenment, and three noble paths to be combined, the remaining...
Chinese
嘎的八根本。四圣道和四正断。如如不动中观断魔四法。与正直的禅定相结合。神足四如意足等二十四，处所等与十地相结合。后四圣道和四正断。是饮用和近饮用。禅定与第十三地相结合。与行为显现等续部经典相符。此处的第十三地是见道，因此，在见道中获得一切菩提分法的说法也与之相符。因为是内部脉轮清净的菩提分法。即使与总的次第不符也没有过失。 第十四个问题。堪布寂护。似乎是智慧足的弟子，出自《巴协》。如果以教证成立智慧足是僧贤的弟子。那么僧贤怎么会是寂护的弟子呢？回答如下。寂护的弟子是僧贤，这在《八千颂释》中有明确记载。蒋白贤论中说，僧贤的弟子是智慧足。堪布菩提萨埵也肯定是智慧足的弟子。因为他住世很久。而且智慧足比堪布本人还是更大的密咒导师。作为弟子出现并不矛盾。但是，需要考察《中观庄严论》的作者和堪布是否是同一个人。 第十五个问题是：和尚的见解究竟错在哪里？如果因为没有以行持摄持而错谬，那么应该从行持方面进行驳斥。说见解错谬似乎不合理。回答如下。总的来说，所谓顿悟法门，是和尚摩诃衍那在藏地开创的。在中国，在那之前也出现了大约二十五位顿悟的大师。据说他们的根源也在印度，出自《禅宗密典》。该宗的果地的见解与旧派的归谬论者相同。修行的见解只是赞叹停止作意。修行时不仅不需要个别自证的智慧。而且还将其视为修行的过失。行为方面，反复强调必须守护清净的戒律。恶行