Chinese
萨帕中说：圆满具足任运成，以殊胜秘密而加持。如是说。第二是解脱道：于圆满智慧之坛城中，以闻思修之等持结合，自生普贤任运成就。如是说，主要以智慧三种方式，使自相续之束缚于法性中解脱。如珍宝卡斯图巴与石头一起放置，石头的本质逐渐变成黄金一般。分类而言，道次第中说：长时者渐次与一时者。如是说，根器极佳者，有将一切无别顿然觉悟，修习至究竟，称为一时者。又有渐次觉悟修习至究竟者，称为渐次者。略作解释，此中说：知入特征所依持，果成熟之因与缘，成为具力之任何者，称为持明胜者之刹土。如是说，有三种特征：因是知之特征见，缘是入之特征等持，道之果是持明四者。第一者，道次第中说：基与理证成立之义。如是说，以所量对境执着本身，以能衡量之理证等确定，所证之见，自性因果，实相之义，即是真如，以自明现量，于无境自明中赤裸觉悟，即是宗派。道次第中说：如海清澈之影像，不依于声音依于意，自明现量离目标，自明三离不动摇，确定无疑而生起，是依于闻思之见至究竟。如是说。有些认为密咒之宗派，只是见解胜于中观之方便，这是对将无别真如器情清净平等安立为大平等之密咒不共见解视而不见。如果认为将不变之觉性作为真如，在甚深了义之经部中也有出现，那么所证之境没有差别吗？虽然如此，即便如此，此真如在无上续部中，作为因之相续安立之时，俱生不变大乐
English
It says in the Sapa: The perfect and spontaneously accomplished are blessed by the supreme secret. Thus it is said. The second is the path of liberation: In the mandala of complete wisdom, through the union of hearing, contemplation, and meditation, self-arisen Samantabhadra is spontaneously accomplished. Thus it is said, mainly through the three aspects of wisdom, the bonds of one's own continuum are liberated into the nature of reality. It is like placing a precious Kastubha jewel together with a stone, and the essence of the stone gradually turns into gold. In terms of classification, the Stages of the Path say: The long one is gradual, and the other is immediate. Thus it is said, some with excellent faculties realize everything without distinction in a sudden and decisive manner, and through practice, they reach the ultimate perfection, which is called the immediate one. Others gradually realize and practice until they reach the ultimate perfection, which is called the gradual one. To explain it briefly, it says here: The object that possesses the characteristics of knowing and entering, the cause and condition that ripen the fruit, whoever becomes capable, is known as the field of the victorious Vidyadharas. Thus it is said, there are three characteristics: the cause is the characteristic of knowing, the view; the condition is the characteristic of entering, samadhi; the result of the path is the four Vidyadharas. The first one, the Stages of the Path say: The meaning of the basis and the establishment of reason. Thus it is said, the object to be measured, the clinging appearance itself, is determined by the measuring reasons, so the view to be realized, the nature of cause and effect, the meaning of reality, which is suchness, is directly realized in the self-aware manifestation, nakedly in the absence of an object, which is the tenet. The Stages of the Path say: Like the image of a clear ocean, without relying on sound, relying on mind, self-aware manifestation is free from an object, self-luminous, free from three, unwavering, whatever is definitely generated as confidence, is the ultimate perfection of the view based on hearing and contemplation. Thus it is said. Some who think that the tantric tenet is only a method superior to the Madhyamaka view, are blind to the unique tantric view that establishes the pure equality of the vessel and its contents, the indivisible truth, as great equality. If it is thought that making the unchanging awareness as suchness also appears in the profound sutras of definitive meaning, then is there no difference in the object to be realized? Although it is true, even so, when this suchness is established as the continuum of cause in this unsurpassed tantra, the co-emergent, unchanging great bliss
Chinese
被认为是本性的，是密宗的特点。如《金刚镜》中说： 众生心中所住者，乃是自生无漏之智慧身，不坏明点大乐，如虚空般周遍，不住法身之自性。 又如《时轮》中说： 因此，主尊所说的不变俱生身之乐，乃是密宗的法。 又如《二观察》中说： 恒常具有自性之乐，无论在世间的哪个地方，都不会找到其他的佛，心性即是圆满的佛，没有其他的佛可以指明。 此外，二取轮回的这些法，如绳上的蛇一般虚幻不实，而这些显现的基础，其存在方式即是如是的要点。因此，也说观想之集合清净为身与智慧的坛城。蕴等显现的基础，即是如是性的力量，本具的智慧之脉、气、心等，从一开始就自然成就为三身的体性。如是性的五部等，安住于本初的诸佛之自性。 大师莲花生在《秘密道次第》中说： 蕴、界、处等，基圆满手印不杂明，可变任何事物，可成任何事物。 第二，即使没有获得禅定的稳固，仅修持一般相状的，是信解修。学习直至各个道之禅定圆满，则可归纳为决定圆满二者。 所谓决定圆满，如《道次第》中说： 以有次第成熟之理，安立为五种入门支分。何者一切事物皆为自明之故，死亡是胜义谛，出生中阴是世俗谛，出生之三次第是无二之义。 因此，显示了修持生、死、中阴三者为一体的圆满道。死亡与光明相顺应的空性大乐道，同样地，中阴与慈悲幻化，出生的三个次第与手印相同，具有手印的，集合资粮，即是具有染污的道之五种瑜伽。其中，前四者是具有染污与遣除二者的资粮道之瑜伽。 如《道次第》中说： 因此，四道具有染污与遣除。
English
That which is made into its own nature is considered a characteristic of mantra. As it says in the Vajra Mirror: "Whatever dwells in the heart of beings, is the spontaneously born, uncontaminated form of wisdom. The indestructible bindu of great bliss, pervades all like the sky, is the nature of the non-abiding Dharmakaya." And as it says in the Kalachakra: "Therefore, the Lord has taught that the unchanging, co-emergent bliss of the body is the vehicle of mantra." And as it says in the Two Examinations: "Always possessing the bliss of self-nature, in whatever realm of the world, another Buddha will not be found. Mind itself is the complete Buddha, there is no other Buddha to be shown." Furthermore, these phenomena of dualistic samsara are like a snake in a rope, appearing but not existing, and the key point is that the basis of these appearances, the way they exist, is Suchness. Therefore, it is also said that the collection of thoughts is purified into the mandala of body and wisdom. The basis of the appearance of the aggregates and so on is the power of Suchness, the innate wisdom, the channels, winds, mind, and so on, which from the beginning are spontaneously established as the essence of the three kayas. The five families of Suchness and so on, abide in the nature of the original Buddhas. The great teacher Padmasambhava says in the Secret Path Gradual Stages: "The aggregates, elements, and sense bases, the basis is complete, the mudra is unmixed and clear, it can transform into anything, and it can accomplish anything." Secondly, even if stability in samadhi is not attained, meditating on the general aspect is aspiration meditation. Learning until the samadhi of each path is perfected is included in the two, definite and complete. As for definite completion, as it says in the Path Gradual Stages: "According to the way of gradual maturation, it is established as five branches of entry. Because all things are self-aware, death is the ultimate truth, the intermediate state of birth is the conventional truth, the three stages of birth are the meaning of non-duality." Therefore, it shows the complete path of training the three, birth, death, and bardo, as one. Death is the great bliss path of emptiness that accords with clear light, similarly, bardo and compassionate illusion, the three stages of birth are the same as mudra, possessing mudra, accumulating the collection, are the five yogas of the path with defilements. Among these, the first four are the yoga of the accumulation path, which has both defilement and removal. As it says in the Path Gradual Stages: "Therefore, the four paths have defilement and removal."
Chinese
是。积聚是结合道的瑜伽，因此，虽然有遗漏，但它是没有倒退的道。因为修持的时间数量是确定的，所以它是没有障碍的道，可以直接结合无漏。第三，道转化的果实是：没有遗漏和倒退的道，通过见、修、究竟道三者概括的四种持明。也就是，在见道者中，虽然见到了法性的真谛，但由于智慧能力的大小，无法用智慧之火净化浊世的身体，这是异熟持明；能够净化，变成无生无灭的清净之身，这是道之殊胜圆满的命力灌顶二者。小道中说：是否获得能力，分为两种见道。如此说。修道者是：具有智慧幻身的摩诃手印持明。究竟道者是：持有五身任运成就金刚持形象的任运成就持明。这些也与异熟持明和因的乘的见道极喜地上的两位菩萨的意相同。除此之外，命力灌顶等三者与因的乘的第一地、第八地和第十地左右有相同的缘分。然而，由于意行而有所不同。因为因的乘的修道第八地与命力灌顶，第十地与大手印，无学地普光和任运成就持明等被认为是相同的。因此，小道中说：那也是第一和第一，缘分相同的第二种姓，与第八地的菩萨有相同的缘分，第三与第十相同，意行如大海般殊胜。以及，《三摩地眼灯》的自释中说：普光是安住之地。那是此处的任运成就持明真实。如此说。因为异熟持明的真实果实必定广大。所以，即使在见道的两种道次第的阶段，也不可能依次行进。也不可能从异熟超越到顿超。此外，一些并非顿超种姓的，具有大智慧的道者，从一法印二现分到结合见，从命力灌顶到任运成就持明，从命力灌顶和广大二者到圆满。
English
Yes. Accumulation is the yoga of the path of union, therefore, although there are outflows, it is a path without regression. Because the number of times of practice is definite, it is a path without obstacles to directly unite with the outflowless. Third, the fruit of the path transformation is: the four vidyadharas summarized by the three paths of seeing, meditation, and ultimate path, which are paths without both outflows and regression. That is, among those on the path of seeing, although the truth of dharmata is seen, the body of the degenerate age cannot be purified by the fire of wisdom due to the magnitude of the power of intelligence, this is the ripening vidyadhara; being able to purify, transforming into a pure body without birth and death, these are the two life empowerment of the supreme path of complete perfection. From the Lesser Path it says: Whether or not power is obtained, it is divided into two paths of seeing. So it is said. The one on the path of meditation is: the mahamudra vidyadhara with the illusory body of wisdom. The one on the ultimate path is: the spontaneously accomplished vidyadhara who holds the form of the five-bodied spontaneously accomplished Vajradhara. These also share the same intention with the two bodhisattvas abiding on the very joyous ground of the path of seeing of the ripening vidyadhara and the causal vehicle. Other than that, the three, such as life empowerment, share the same fortune with approximately the first, eighth, and tenth grounds of the causal vehicle. However, they are distinguished by intention and conduct. Because the eighth ground of the path of meditation of the causal vehicle and life empowerment, the tenth ground and mahamudra, the non-learning ground, the all-illuminating and spontaneously accomplished vidyadharas are considered the same. Thus, from the Lesser Path it says: That is also the first and first, the supreme lineage of the second sharing the same fortune, sharing the same fortune with the bodhisattva of the eighth, the third shares the same fortune with the tenth, intention and conduct are distinguished by the ocean. And, from the self-commentary of the Samadhi Eye Lamp it says: All-illuminating is the ground of abiding. That is the actual spontaneously accomplished vidyadhara here. So it is said. Because the actual result of the ripening vidyadhara is definitely vast. Therefore, even in the stage of the two path sequences of the path of seeing, it is impossible to proceed sequentially. It is also impossible to proceed from ripening to breakthrough. Furthermore, some paths of great intelligence who are not of the suddenly arising lineage, from one mudra two elaborations to the union seeing, from life empowerment to spontaneously accomplished vidyadhara, from life empowerment and vastness to complete.