English
Because it is the body of non-dual wisdom, although it is not a separate entity, it is called Samantaprabha (All-Illuminating), Padmavajra (Lotus-Holder), and the Great Assembly of Letters and Wheels from the perspective of the three kayas. Although there are different views on how to combine the three kayas, in reality, there is no contradiction in any way, because it is agreed that these three do not have high or low levels of abandonment and realization, but are merely differentiated by perspective. Furthermore, different classifications such as Great Bliss and the Ground of Wisdom Guru are similar to this. If these paths and stages are combined with the path of means, the wind-mind of the five chakras can be made workable, thereby generating the qualities of the five paths; in the central channel, the twenty-one knots of the rasa and ramana are untied, thereby manifesting the wisdom of the eleven bhumis, as is well-known in general tantras. In general, the paths and stages of mantra are distinguished by way of the ground of cause and the ground of effect, and there are various differences in counting methods and names, which are explained in each tantra. Even with regard to the four joys alone, there are various classifications such as combining the five paths. But in reality, there is no difference in the way the path is traversed, and it should be understood that the intention here is the same. When such a path is combined with the four vidyadharas, there are different views. Omniscient Mipham Rinpoche believes that at the end of the path of faith and practice, although it matures into the yoga of the mind-made body, the body has not transformed from the body of complete maturation; after the body is freed from bonds, one attains the path of seeing of the Great Seal, and obtains the body of (a certain place), this is the Vidyadhara of Complete Maturation. Above the path of seeing, in the path of learning, the body of complete maturation transforms into the vajra body, and without abandoning that body, it is united with the ground of Buddhahood, possessing uncontaminated aggregates and possessing the vision of wisdom, this is the Vidyadhara of Longevity Empowerment. In the extraordinary path of learning of the noble ones, one's own body transforms into the deity one has meditated on, and is similar to the activities of the Buddha, but because all obscurations have not been exhausted, one does not ultimately attain the actual result, this is the Mahamudra Vidyadhara. After abandonment and realization are perfected, manifesting the path of no more learning is the Spontaneous Accomplishment Vidyadhara. The Kadampa masters believe that all four vidyadharas are included in the path of learning of the noble ones; although the truth of reality is seen, the ability to purify the impure body with the fire of wisdom depends on the strength of the mind, this is the Vidyadhara of Complete Maturation, able to purify...
Chinese
不生不灭，化为清净之身，即是持明尊者，将见道分为二。修道者，具有智慧幻化之身的大手印持明，修学之道圆满后，未成佛前，持有五身任运成就金刚持的装束，被认为是任运成就持明。词源出自梵文 Vidyādhara，Vidya 是明，即具有智慧和证悟的自性，是真言的真实本性。Dhara 是持有，即在自相续中持有和具备这样的意义。因此，这四种持明无论如何组合都不会有矛盾，就像近修、修持四支等一样。真言成就者也适用这个称谓，如欲形持明和宝剑持明等。此外，还有入地持明、住地持明、熟地持明三种。仅在修道上，也分为金刚、轮、宝、莲花、宝剑五种持明等多种。第三，何处达到圆满，果续是：三世诸佛心髓义，殊胜成就之精华，无尽之时如意宝，无增无减自然生。以及，离一与多彼性中，无始无终如是性，诸佛亦不见彼性，自生智慧无处显。以及，法身无量不可说。等等所说的那样，以修道的力量，将包括习气在内的所有暂时性的污垢彻底断除后，本净平等无别的大自然坛城如实显现，也就是说，一切法无别地现证菩提，成为自生智慧唯一的体性，如金刚般的身体，大乐恒常周遍的自性，显现一切形象的功德，具有不可思议的自在力。果位达到圆满，是不学双运的自性。如果简要概括其特点，就是身、语、意、功德、事业五种，即二十五种果法之自性。如果再概括，就是所依身，能依智慧，作用是事业这三种形态。如果详细展开，就是法界
English
Unborn and undying, transformed into a pure body, is the Tshewang Rigdzin, who divides the path of seeing into two. The path of meditation is the Mahamudra Rigdzin with the body of wisdom illusion. After completing the path of learning, before becoming a Buddha, he holds the attire of the spontaneously accomplished Vajradhara of the five bodies, and is considered the spontaneously accomplished Rigdzin. The etymology is derived from the Sanskrit word Vidyādhara. Vidya is knowledge, the nature of wisdom and enlightenment, the very essence of mantra. Dhara is holding, meaning holding and possessing such meaning in one's own continuum. Therefore, these four Rigdzins do not contradict each other no matter how they are combined, just like the four branches of approach and accomplishment. The term also applies to those who have accomplished mantras, such as the desire-form Rigdzin and the sword Rigdzin. Furthermore, there are the three Rigdzins of entering the earth, abiding on the earth, and ripening on the earth. Even on the path of meditation alone, there are divisions such as the five Rigdzins of Vajra, Wheel, Jewel, Lotus, and Sword. Third, where is the culmination, the fruition continuum? The essence of the heart of the Buddhas of the three times, the essence of supreme accomplishment, is a wish-fulfilling jewel with no end, arising without increase or decrease. And, in that nature devoid of one and many, without beginning or end, suchness itself, even the Buddhas do not see it, self-born wisdom, a manifestation without location. And, the Dharmakaya is immeasurable and inexpressible. As taught by these and other statements, when, through the power of meditating on the path, adventitious stains, including habitual tendencies, are completely eliminated, the primordial pure, equal, and undifferentiated great mandala of naturalness is manifested as it is. That is, all phenomena are manifestly and perfectly awakened without differentiation, becoming the sole essence of self-born wisdom, a body like a vajra, the nature of great bliss, constant and pervasive, the qualities of manifesting all forms, the lord of inconceivable power. The ultimate fruition is the nature of non-learning union. To summarize its characteristics, it is the five bodies, speech, mind, qualities, and activities, that is, the nature of the twenty-five qualities of fruition. If further summarized, it is the support body, the dependent wisdom, and the activity, which are the three aspects. If elaborated, it is the Dharmadhatu.
Chinese
如同充满一切知识的形态一样，以功德的差别无法衡量的方式，对于无边的一切有情众生，利益安乐的事业，只要虚空存在就恒常周遍，自然成就而存在。为什么称为果续呢？因为所要追求的是无上的究竟之故吗？那也是因为现象上，突如其来的垢染被道的力量所清除，以明亮的力量而显现，所以称为果；因为任何时候都不会中断，所以称为续。第二，分别解说道续，有种种分类归纳的方式，以及解释当中的意义。第一，关于金刚乘的道的这些方式，在续和伟大的释论中，说了种种分类归纳的方式。密咒道显示为方便与智慧无二的唯一瑜伽之相；或者说为生起次第和圆满次第二者，或者方便和解脱二者等方式；或者说为身语意的瑜伽三者，或者见、修、行三者，亲近、修持、事业三者等等，以三组的形式来说明；或者说以四金刚的智慧作为道的瑜伽次第四者；或者从使佛的身语意事业成为道的部分来说，以大手印和法、誓言和事业的手印四种束缚来宣说；或者将一切道都归纳在灌顶、誓言、见、修持和事业这五种范畴中来讲解；或者说密咒是学习堡垒项链（注释）的六个边，即基础以誓言抓住，界限以见解裁定，处所以行抛弃，次第以灌顶行进，体验以三摩地获取，意义以口诀成就。这样说。或者以见、行（par khab，b。）、三摩地、灌顶、誓言、事业、修持七者的门径来讲解；或者在七者之上加上坛城而成为八者；或者说坛城（rong zom）誓言修持灌顶和事业是五种基础，咒语和手印三摩地供养是四种支分而成为九种，见和行是对一切都遍及的，所以没有单独说明。或者见、行、坛城和
English
Just as the form of knowledge that fills everything, in a way that the difference in qualities is immeasurable, for all limitless sentient beings, the activity of benefiting and bringing happiness, as long as space exists, is constantly pervasive and naturally accomplished. Why is it called the Result Tantra? Is it because what is to be sought is the ultimate unsurpassed? That is also because, in appearance, sudden defilements are cleared away by the power of the path, and manifest with the power of clarity, so it is called Result; because it never ceases, it is called Tantra. Second, explaining the Path Tantra separately, there are various ways of classifying and summarizing, and explaining the meaning therein. First, regarding these ways of the Vajrayana path, in the tantras and great commentaries, various ways of classifying and summarizing are spoken of. The Secret Mantra path is shown as the aspect of the sole yoga inseparable from skillful means and wisdom; or it is said to be the two, generation stage and completion stage, or the two, skillful means and liberation, etc.; or the three yogas of body, speech, and mind, or the three, view, meditation, and conduct, the three, approach, accomplishment, and activity, etc., are explained in the form of three sets; or the four stages of yoga that make the wisdom of the four vajras the path; or from the aspect of making the body, speech, mind, and activity of the Buddha the path, it is taught by binding with the four bonds of the Great Seal and the Dharma, vows, and action seals; or all paths are summarized and explained within the five categories of empowerment, vows, view, practice, and activity; or it is said that Secret Mantra is the six edges of the learning fortress necklace (commentary), that is, the foundation is grasped by vows, the boundary is determined by view, the place is abandoned by conduct, the order is progressed by empowerment, the experience is obtained by samadhi, and the meaning is accomplished by pith instructions. So it is said. Or it is explained through the gateways of the seven, view, conduct (par khab, b.), samadhi, empowerment, vows, activity, and practice; or by adding mandala to the seven, it becomes eight; or it is said that mandala (rong zom), vows, practice, empowerment, and activity are the five bases, mantra and mudra, samadhi, and offering are the four branches, thus becoming nine, view and conduct are all-pervasive, so they are not mentioned separately. Or view, conduct, mandala, and
Chinese
班、誓言、供养、真言、禅定、事业和修持，总集了续部的十种事物中的所有道，并示现真言和手印合为一体。如此种种的分类和集合，也是各自抓住各自场合的所说重点，以将其他作为其分支来示现的方式如理宣说，无论如何都能普遍阐述所有密咒之道，因此没有差别。第二，关于场合的意义，按照自宗广大的分类方式来阐述会更舒适，可以阐述为续部的十一种事物或者十一种学处的形态。即，真如见、不动禅定、舍弃行为三者，以及布置坛城、次第入灌顶、不违誓言三者，还有追求意义的修持、安住处的供养、嬉戏的事业三者，加上死亡手印和重复真言，与十一个地的数量相等。分别阐述这些，首先是见：如所说“因相同和字形，加持和现前，以四种分别，一切现证大圆满”，清净平等大见是所有无上瑜伽道的先导，其他所有学处都必须跟随它，因此见本身非常重要，所以对此稍作广说，分为体性、分类、修持之方式和必要四者。第一，分为共同总说和不共别说两种。首先，从दृष्टि (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)之语而来，称为见，即以智慧断除对可量之境的增益，而确定执取的智慧。对此，也因智慧的差别，从是否如实确定境之方式，而安住于世间和出世间的各种见之次第。如本续所说：未证和颠倒证，部分证悟和真实未证悟，调伏意和秘密，以及自性秘密的意义等，都以依赖文字、声音、名称集合的言辞来表示，从内部隐藏而显现意义，存在于导师金刚的心中。如是所说，此显现