English
The mindfulness of the four close placements. All phenomena of appearance and imputation of samsara and nirvana, practicing in purity and equality, free from acceptance and rejection, is the Dharma mindfulness of close placement, as taught in the sacred Tantra of the Magical Net. Furthermore, regarding how the mindfulness of close placement of the Great Vehicle surpasses that of the Lesser Vehicle, as stated in the Madhyāntavibhāga: "The objects, mental activities, and attainments of Bodhisattvas are superior." Similarly, the way mantra surpasses sutra is the same. By focusing on all phenomena of samsara and nirvana, such as one's own and others' bodies, and by mentally engaging with all of them as being primordially pure, great, equal, and inseparable, one attains the result without needing to traverse other paths in between, which is the way of mantra. Therefore, in the sutra path, one accepts and rejects samsara and nirvana in conventional truth, while here, one enters the path through the method of uniting samsara and nirvana as inseparable and equal. Thus, the small accumulation path of mantra, which possesses the nature of the four mindfulnesses of close placement, arises. As it further develops, the medium accumulation path, which possesses the nature of the four perfect abandonments, arises. As it further develops, the great accumulation path, which possesses the nature of the four legs of miraculous power, arises. Thus, in the accumulation path, one mainly measures the meaning of the inseparability of pure equality and truth through hearing and contemplation, primarily aiming to understand it conceptually. It is the time to strive in the generation and completion stages, which become the cause for the arising of the noble path in one's own mindstream, hence it is called the accumulation path. Thereafter, as the practice of the generation and completion stages further develops, the four joining paths arise, mainly through the experience of meditation, measuring the reality of the meaning to be indicated in a general way. That is, when the first sign of the arising of the path of seeing, like a fire of wisdom, the exemplary wisdom that indicates it, arises in one's mindstream, it is called the joining path of heat. It is also the nature of the five faculties, such as faith, which are the wisdom that realizes the reality of the inseparability of pure equality and truth, and its companions. As it further develops, although the five, such as faith, have not yet been transformed into powers, the realization of the joining path of the peak arises, which is the peak among the moving roots of virtue. At the time of the peak, when the manifestation of the five powers, which are the nature of the five faculties that cannot be overcome by their respective opposing factors, arises in one's mindstream,
Chinese
当生起时，称为加行道的“忍位”。之所以这样称呼，是因为以特殊的经验，能够用智慧胜任法性实义的安住方式。当它进一步发展，相续中生起能够真实引导实义智慧的究竟比喻智慧，这被称为“世第一法”。之所以这样称呼，是因为在世间道中，没有比它更殊胜的，并且它能够引导圣道。因此，这些加行道能够连接见道，所以才这样命名。加行道是否存在的界限，也必须以相续中是否生起比喻智慧来判断。虽然有说生起次第的资粮道和，金刚念诵等圆满次第是从加行道开始修习的，但对于循序渐进者来说，确实会有这种情况，但并非绝对如此。因为在灌顶时，通过认识智慧等方式，可能会一次性地证悟和熟悉。而且，从一开始也有修习生圆双运的情况。并且，以了知显空如水月之理的甚深生起次第，也可能引导比喻智慧。此外，即使进行金刚念诵等瑜伽修习，也可能因为没有生起比喻智慧而停留在资粮道的阶段。因此，无论修习续部各自所说的生起次第和圆满次第中的哪一种，关键在于相续中何时生起比喻智慧，这才是密咒加行道的要点。而对于比喻智慧，在之前的两个加行道中，类似于画在图画上的月亮，是随顺相似的；在之后的两个加行道中，则类似于水中的月影，是具有特征的。如此，当加行道的究竟证悟，以其所象征的实义智慧，如同虚空中真实的月亮一般，在无有能所二取的情况下，现见其自性时，便能引导见道，从而具备显现法性真谛的智慧等七支菩提道分的证悟。之后，相续中生起真实现见显有清净平等大性的正见等八支圣道的自性，即密咒的修道。并且，将此修道分为九地，从九种障
English
When it arises, it is called the "Forbearance" of the path of joining. It is called this because, with special experience, one is able to competently, with wisdom, abide in the reality of the nature of phenomena. When it further develops, and the ultimate example wisdom that can truly lead to the wisdom of reality arises in the continuum, this is called the "Supreme Worldly Dharma." It is called this because in the worldly path, there is nothing more supreme than it, and it can lead to the noble path. Therefore, these paths of joining connect to the path of seeing, so they are named as such. The boundary of whether or not it is a path of joining must also be determined by whether or not example wisdom has arisen in the continuum. Although it is said that the accumulation stage of the generation stage and the completion stage such as Vajra recitation are practiced from the path of joining, for those who progress gradually, this may be the case, but it is not absolutely certain. Because at the time of empowerment, through recognizing wisdom and so on, there may be a simultaneous realization and familiarity. Moreover, from the beginning, there are also cases of practicing the union of generation and completion stages. Furthermore, with the profound generation stage that understands appearance and emptiness as the nature of water and moon, it is possible to lead to example wisdom. In addition, even if one practices yoga such as Vajra recitation, it is possible to remain in the accumulation stage without arising example wisdom. Therefore, no matter which of the generation stage and completion stage taught in each tantra is practiced, the key point is when example wisdom arises in the continuum, that is the essence of the mantra path of joining. And for that example wisdom, in the first two paths of joining, it is similar to a moon drawn in a picture, it is concordant and similar; in the latter two, it is like the reflection of the moon in water, it has two characteristics. Thus, when the ultimate realization of the path of joining, with its symbolized wisdom of reality, like the real moon in the sky, sees its own nature without the duality of object and subject, it leads to the path of seeing, and thus possesses the realization of the seven branches of enlightenment, such as the wisdom that manifests the truth of the nature of phenomena. After that, the nature of the eight branches of the noble path, such as the correct view that truly sees the great equality of appearance and existence, arises in the continuum as the path of meditation of mantra. And this path of meditation is divided into nine grounds, from the nine types of obscurations,
Chinese
将生起对治险难的修学智慧，是二地等次第串联，最终获得对治极微细修断的十地，在修学智慧达到极致时，以终极道金刚喻定，等持于终极实相之力，连二障极微细的种子也从根拔除，当下便进入解脱道，在果位的顶峰，证得无学双运，成为极其清净的智慧之身，成就佛果。而且这些地的名称与波罗蜜多乘相符，各自的功德和证量等，也应如经续中所说，确定无疑。如此五道的安立，是基于法性平等性，即实相义光明的显现方式。例如，资粮道中有通过闻思所理解的光明，加行道有譬喻光明，见道有实义光明，修道有修学光明，无学道中有终极光明。在圣者地，虽然在法界现量证悟上没有差别，但在光明显现由低到高的获得方式上有很大差别，但这只有圣者自己才能证知，就像无法捕捉空中鸟的痕迹一样，无法用闻思的智慧去分别思量。然而，基于光明显现的获得方式，以及随之产生的后得定解和断证功德的增上，从而确定十地的差别。如此，由于法性中光明显现由低到高的增上差别，显现世间清净的景象也如下：资粮道中是信解天身，加行道是风心天身，见道是光明天身，修道是修学双运天身，终极无学道是无学双运天身。这两种方式也如实地确立了清净与大平等的意义之道。清净、平等、真谛无别的意义，无有次第地同时显现，即是无学双运，佛陀如此安立了地。从体性的角度来说，是二谛。
English
The arising of the wisdom of learning that counteracts dangers, which is the second bhumi, and so on, are sequentially connected. Ultimately, upon attaining the tenth bhumi, which is the antidote to the smallest of the subtle obscurations to be abandoned in meditation, and when the wisdom of learning reaches its culmination, then, with the power of the vajra-like samadhi of the ultimate path, one remains in equipoise on the ultimate reality. By the power of uprooting even the subtlest seeds of the two obscurations, immediately one enters the path of liberation. At the peak of the fruition, one attains the non-learning union, becoming a buddha in the form of an extremely pure body of wisdom. Moreover, the names of these bhumis are in accordance with the Paramita Vehicle, and their respective qualities and signs should be ascertained as they are spoken of in the scriptures, in accordance with both sutra and tantra. Thus, these five paths are established from the way of seeing the luminosity of the reality of suchness, the equality of suchness. Thus, in the path of accumulation, there is the luminosity of mere understanding through hearing and thinking; in the path of preparation, there is the example luminosity; in the path of seeing, there is the luminosity of meaning; in the path of meditation, there is the luminosity of learning; and in the path of no more learning, one should know that there is the ultimate luminosity itself. Although there is no difference in the way of directly seeing the dharmadhatu on the noble bhumis, there is a great difference in the way of obtaining clearer and clearer appearances. However, that is to be known by the noble ones themselves. Just as one cannot grasp the traces of birds in the sky, one cannot separately contemplate with the mind of hearing and thinking. However, based on the way of obtaining clear appearances, and based on the way of arising subsequent ascertainment and the increase of the qualities of abandonment and realization, the distinctions of the ten bhumis are determined. Thus, from the difference of the increasing clear appearance in reality, the way of seeing the appearance of existence as pure is also as follows: In the path of accumulation, it is the deity form of aspiration; in the path of preparation, it is the deity form of wind and mind; in the path of seeing, it is the deity form of luminosity; in the path of meditation, it is the deity form of the union of learning; and in the ultimate path of no more learning, it is established as the deity form of the union of no more learning. These two ways also truly establish the meaning of purity and great equality through the path. The meaning of purity, equality, and truth being inseparable, appearing simultaneously without alternation, is the union of no more learning, which the Buddha established as the bhumis. From the perspective of essence, it is the two truths.
Chinese
因为是无别的智慧之身，所以虽然不是他体，但从三身的角度来说，被称为普光、莲花者和文字轮大集。虽然关于三身结合方式的观点不同，但实际上无论如何都没有矛盾，因为都一致认为这三者没有断证的高低，只是角度上的区分而已。此外，大乐和智慧上师地等不同的分类，也与此类似。如果将这些道位与方便道结合起来，就能使五轮的风心堪能运作，从而产生五道的功德；在中脉中，二十一结解开，从而显现十一地的智慧，正如密续中所说的那样。一般来说，密宗的道位有以因位和果位的方式来区分，以及计数方式和名称上的差异等多种说法，在各个续部中都有阐述。即使仅就四喜而言，也有像将五道结合起来那样的各种分类。但实际上，在道的行进方式上，所有这些都没有差别，应该明白在此处意旨是相同的。像这样的道与四种持明结合时，有不同的观点。全知麦彭仁波切认为：在信行道的尽头，虽然成熟为意生身的瑜伽，但身体并未从异熟之身转变，身体脱离束缚后，证得大手印见道，获得（某处）的身体，这是异熟持明。见道以上在有学道中，异熟之身转变为金刚身，并且不舍弃该身体而与佛地结合，具有无漏的蕴，并具有智慧的观照，这是寿命自在持明。殊胜的有学道中，自身转变为所修的本尊，与佛陀的事业相同，但由于未尽除一切障碍，因此最终没有获得真实的果位，这是大手印持明。断证圆满后，示现无学道的是任运成就持明。噶当派祖师则认为四种持明都包含在有学道中，虽然见到了法性的真谛，但由于智慧能力的大小，能够用智慧之火来净化浊世之身的为异熟持明，能够净化...