English
Furthermore, the method of meditating on the common path is as follows: Based on establishing the view, in order to prevent thorns from arising in meditation, one should possess the seven-point posture of Vairochana. To naturally settle the uncorrected awareness is called the 'pouring out of awareness.' Remembering the view of prior learning and contemplation and abiding in that state is called 'abiding following the view.' By either of these two methods of settling, one should abide in non-conceptual samadhi, which is the yoga of daytime. Combining the instruction of holding the clear light of deep sleep at night, one should practice in a way that combines day and night, thereby training to perfect the five experiences. Second is the illusory compassion yoga. Because one did not recognize the clear light of death in the past, the progression of the three realms and five elements arises in a reversed manner, resulting in the mind-body of the bardo being like an illusion. As it is said, 'From the former, one obtains the illusory body of the intermediate state, and it is taught that enjoyment is complete without abandonment.' Thus, taking that as the path, the method of meditating on the path that is in accordance with it is as follows: In the state of the great emptiness and clear light of the past, when the mind stops, appearances of empty forms such as smoke, mirages, fireflies, lamps, and the three colors of white, red, and black arise, this is the appearance of awakening in the daytime yoga. At night, seeing all dream appearances as illusory like a water moon, one should become accustomed to and train in the unobstructed arising of objectless compassion. Third is the one-seal yoga. In order to purify the habitual tendencies of the first stage of the generation phase, the path that is in accordance with it is: the attraction of great compassion towards unbiased appearances, and like an image appearing in clear water due to samadhi, the deity's form, which has become bliss and emptiness inseparable, the one seal self-arisen, expands all appearances. Fourth is the yoga of the seal with elaborations. In order to purify the habitual tendencies of the intermediate stage of the generation phase, the path that is in accordance with it is: all appearances that greatly increase from the previous deity appearance are manifestly elaborated in the form of the principal deity and retinue of union and the mandala, appearing distinctly and completely, and one should become accustomed to this. Fifth, the mandala gathering is to purify the habitual tendencies of the third stage of the generation phase.
Chinese
为了修习，与其相顺的道是：以一组一、三、五中的任何一种方式，与有相生起次第相合地修持，或者依靠无相瑜伽男女主尊父母众，或者极其无相的父不变大乐和母诸相圆满的空性相结合地修持。无论如何，以利根、中根、钝根的三种差别，以六个月，或一年零两个月，一年零四个月，依靠内在的五种现证菩提，来结合无漏见道两种中的任何一种。如《道次第》中所说：“三十六旬日，或十二十四六，得自在种姓，胜士成就。” 顺便说一下，应当讲述有漏无漏的四句。其中，有漏和无漏都存在的句是：大空、大悲、幻化、手印，通过一种方式来开展，即资粮道的四种瑜伽。如《道次第》中所说：“因此四道有漏无漏。” 有漏而无漏的句是：加行道、组、积聚修持，因为在行持时，确定数量是无漏，是实际结合的无间道。无漏而有漏的句是：下乘道先行的圣者阿罗汉安住于密咒的资粮道，因为那有可能被为自己利益着想的心所逆转。如《金刚顶》中所说：“乃至未得八地时，彼时下乘能毁坏。” 那么，什么是“漏”呢？一般来说，虽然从《俱舍论》等中讲述了六漏等，但这里从漏的主要和支分两种来说，主要的是与一切烦恼相伴的业在三界中漏落和转移。如《骰子占卜》中所说：“彼等世间人所具有的，因为执着而变成漏。” 支分是：身体不由自主地取受是生处的漏，不由自主地感受苦乐是界的漏，不由自主地舍弃身体是身体的漏，共有三种。第三，道之果位四持明是：无漏无漏两种都存在的道，以见道、修道、究竟道三种所概括的四持明，也就是见道者具有智慧的能
English
For the sake of practice, the path that is in accordance with it is: to practice in accordance with the elaborate generation stage by means of any one of the groups of one, three, or five, or to rely on the non-elaborate yoga of male and female consorts, the main father and mother assembly, or to practice the union of the extremely non-elaborate father's unchanging great bliss and the mother's emptiness endowed with all supreme aspects. In any case, with the distinction of the three types of faculties, keen, medium, and dull, by means of six months, or one year and two months, one year and four months, one engages with either of the two types of uncontaminated seeing path based on the five inner enlightenments. As it is said in the Stages of the Path: "Thirty-six fortnights, or twelve, fourteen, sixteen, the noble one of the lineage of mastery is accomplished." Incidentally, the four possibilities of contaminated and uncontaminated should be stated. Among them, the possibility of both contaminated and uncontaminated is: great emptiness, great compassion, illusion, and mudra, elaborating in one way, namely the four yogas of the accumulation path. As it is said in the Stages of the Path: "Therefore, there is contaminated and uncontaminated in the four paths." The possibility of contaminated but not uncontaminated is: the joining path, the group, the accumulation practice, because at the time of practice, the fixed number is uncontaminated, it is the uninterrupted path of actual engagement. The possibility of uncontaminated but contaminated is: like a noble arhat who has previously gone to the inferior path and abides in the accumulation path of mantra, because that is possible to be reversed by the thought of considering one's own benefit. As it is said in the Vajra Peak: "As long as the eighth ground is not attained, at that time the inferior vehicle will destroy." So, what is meant by "contaminated"? In general, although six contaminations and so on are explained from the Abhidharma and so on, here, from the two types of main and subsidiary contaminations, the main one is the karma accompanied by all afflictions that contaminates and transmigrates in the three realms. As it is said in the Dice Divination: "Those that are possessed by worldly people, become contaminated because of clinging." The subsidiary ones are: taking the body involuntarily is the contamination of the place of birth, involuntarily experiencing pleasure and pain is the contamination of the realm, involuntarily abandoning the body is the contamination of the body, there are three. Third, the four vidyadharas as the result of the path are: the path where both contaminated and uncontaminated are absent, the four vidyadharas summarized by the three paths of seeing, meditation, and ultimate, namely, the seer has the power of wisdom.
Chinese
由于地力的强弱，未能将浊世的身体以智慧之火炼净，是为成熟持明；能够炼净，使之转化为无生无灭的清净之身，是为道之究竟圆满的长寿灌顶。如《小道》所说：“能否获得能力，显道分为二。”如是说。其中，成熟持明是指：身体未与成熟的血肉之躯分离，心意成熟为光明之天身，一旦如愿脱离身体的束缚，必定与大手印持明相结合。具有三种法，如《道次第》所说：“心意执持天神之形，身体的束缚一旦解脱，手印之身便会显现，因此称之为成熟。”如是说。事业方面：为了自身，通过坛城事业等使二资粮圆满；通过四种事业之门使他利圆满。具有无漏天眼清净等功德，仅在四大部洲的世界中进行身的事业，示现化身的方式与长寿灌顶相似。附带消除疑惑：既然成熟之身未能转化为清净之身，为何会成为见道呢？没有过失，如经中所说，钝根菩萨的漏身会到达七地，与此意义相同。见道长寿持明是指身心二者皆成熟为光明之天身，具有轻柔等虹身特殊功德的金刚身。如《道次第》所说：“证悟意义，达到究竟，以积聚修行之成就，身界生处漏尽，转为金刚之身，是为长寿之族。”如是说。一般而言，长寿灌顶有四种：依赖成熟之精华的，依赖明点降注执持的，依赖度母风轮的，以及道之究竟圆满的长寿灌顶。此处是后者，是初地特殊证悟的究竟。事业方面：为了自身，清净普行之垢；为了他人，通过四种神变和四种事业等行利生之事，装束也与人
English
Due to the strength of the earth element, the inability to purify the impure body with the fire of wisdom is the ripening awareness holder; the ability to purify it, transforming it into a pure body without birth and death, is the ultimate and complete longevity empowerment. As the "Small Path" says: "Whether or not one obtains the ability, the path of seeing is divided into two." Thus it is said. Among them, the ripening awareness holder refers to: the body not separated from the ripening flesh and blood aggregate, the mind ripening into a clear light deity body, and once freed from the body's constraints as desired, it will surely be combined with the great seal awareness holder. It possesses three dharmas, as the "Stages of the Path" says: "The mind holds the form of a deity, once the body's bonds are released, the body of the mudra will appear, therefore it is called ripening." Thus it is said. In terms of activities: for oneself, one perfects the two accumulations through mandala activities and so on; for others, one perfects the benefit of others through the four types of activities. It possesses qualities such as the pure, undefiled divine eye, and only performs bodily activities in the world of the four continents, with the manner of showing emanations being similar to the longevity empowerment. Incidental doubt removal: since the ripening body has not been transformed into a pure body, why does it become the path of seeing? There is no fault, as the sutras say that the defiled body of a dull-witted Bodhisattva will reach the seventh ground, which has the same meaning. The path of seeing longevity awareness holder refers to the Vajra body, where both body and mind have ripened into a clear light deity body, possessing the special qualities of the rainbow body such as lightness. As the "Stages of the Path" says: "Realizing the meaning, reaching the ultimate, with the accomplishment of accumulating practice, the body's realm, place of birth, and defilements are exhausted, transforming into a Vajra body, it is the lineage of longevity." Thus it is said. Generally speaking, there are four types of longevity empowerment: relying on the essence of ripening, relying on the descent and retention of bindus, relying on the Tara wind wheel, and the ultimate and complete longevity empowerment of the path. This is the latter, the ultimate of the special realization of the first ground. In terms of activities: for oneself, one purifies the defilements of pervasive activity; for others, one performs the benefit of beings through the four miracles and four types of activities, and the attire is also like a human.
Chinese
虽然持有天和梵天的清净生，但特别的是安住于地上。如是说。神通的境界是，二十五种根识于同一时间在四大洲百亿世界中行利生事业。修道大手印持明者，具有智慧幻化身，如道次第中所说：自心即是大手印，由修习而显现的本尊，具有共同殊胜的相好，是第二种受用圆满的法印族。又说：具有智慧身的形相，从五大金刚身中解脱。其中又如前者所说：金刚、轮、宝、莲花、宝剑的持明。因此，对此有两种解释：从第二地到第五地之间的四地称为金刚持明，因为证悟智慧金刚能摧毁自地的障碍。第六地主要行持般若波罗蜜多并转法轮，第七地也因善巧方便而如轮一般，因此这两者称为轮之持明。第八地能自在不分别的智慧，是珍宝持明，第九地无有贪执而清净并行利生事业，是莲花持明，第十地事业圆满，能成办无量众生的利益，因此称为宝剑持明。装束也是具有圆满报身相好的双运本尊身，为了自身利益而清净一同安住的垢染，为了他人的利益而示现猎人和妓女等随所应化的化身，如道次第中所说：于等持中未曾动摇，以及猎人和妓女等，以化身调伏。如是说。神通的境界是，虽与具有二十五种根识功德的长寿自在相似，但此处以明晰稳固而作区分，并行与报身刹土相同的利生事业。如是，将十地的解脱道都归摄于修道大手印中，并在十地差别道的尽头，道任运成就持明者，是持有五身任运成就金刚持的形相，如同第六金刚持的代表，秘密主一般。行为方面：为了自身利益，如金刚般的