English
Although holding the pure birth of gods and Brahma, it is especially abiding on the earth. Thus it is said. The object of clairvoyance is also that the twenty-five sense consciousnesses perform the benefit of beings simultaneously in hundreds of millions of worlds in the four continents. The Mahamudra Vidyadhara of the path of meditation has a body of illusory wisdom. As it is said in the Stages of the Path: "One's own mind is the great mudra, the deity that appears through meditation, possessing the excellent marks and signs of the common and supreme, the second enjoyment is the family of mudras." And, "Having the form of a wisdom body, freed from the body of the elements of vajra." Furthermore, according to the former: "The vidyadhara of vajra, wheel, jewel, lotus, and sword." Therefore, there are two explanations for this: the four from the second to the fifth bhumis are called vajra vidyadhara, because the wisdom vajra of realization destroys the obscurations of one's own bhumi. On the sixth bhumi, one mainly practices prajnaparamita and turns the wheel of Dharma, and on the seventh bhumi, one is also skilled in means and becomes like a wheel, so these two are called wheel vidyadharas. On the eighth bhumi, one controls the non-conceptual wisdom, so it is the jewel vidyadhara, and on the ninth, one purifies without attachment and performs the benefit of beings, so it is the lotus vidyadhara, and on the tenth, one's activities are perfectly complete, so one performs immeasurable benefits for sentient beings, therefore it is called the sword vidyadhara. The attire is also the nature of the deity of union, complete with marks and signs, purifying the defilements of dwelling together for one's own benefit, and for the benefit of others, manifesting as emanations of whatever taming is needed, such as hunters and prostitutes. As it is said in the Stages of the Path: "Without moving from the state of equipoise," and "Hunters and prostitutes, etc., are tamed by the body of emanation." Thus it is said. The object of clairvoyance is also similar to Tshewang, who possesses the qualities of the twenty-five sense consciousnesses, but here it is distinguished by clarity and stability, and performs the benefit of beings equal to the pure lands of the Sambhogakaya. Thus, the path of liberation of the ten bhumis is summarized in the Mahamudra of the path of meditation, and at the end of the path of distinction of the ten bhumis, the spontaneously accomplished vidyadhara of the path is the one who holds the form of the five kayas, the spontaneously accomplished Vajradhara, like the representative of the sixth Vajradhara, the Lord of Secrets. In terms of conduct: for one's own benefit, like a vajra,
Chinese
在禅定中的证悟，能净除细微的所知障，以及显现、增长、近成就三种垢染。为了利益他人，在后得位时，能像佛陀一样成办利生事业。示现化身时，也以十二事业等，与殊胜化身相符。证悟方面，对于所知境，也能像遍知一切的佛陀一样，如虚空般无所不知。如《道次第》中所说： 如此清净之智慧， 五身任运金刚持， 任运平等不摇动， 安住于无分别中， 摧毁潜伏之习气， 刹那获得持明位。 此外，还讲述了与因乘圣者们见解相同的方式，以及与地道尺度相符的方式。也就是说，异熟持明与因乘见道极喜地菩萨的见解相同。除此之外，长寿自在等与因乘的第一地、第八地和第十地具有相同的根基，即道之尺度相同。然而，见解方面，因乘的修道第八地与长寿自在，第十地与大手印，无学道普光与任运持明等是相同的。如《小道》中所说： 其次，第一与第一， 具有相同根基之二者， 与第八地菩萨根基相同， 第三者与第十地根基相同， 然见行如海般超胜。 此外，《禅定明灯》的自释中说： 普光是安住之地， 此处即是任运持明真实。 现在讲述顿超是否产生的界限。从异熟到顿超是不可能的，因为不具备顿超产生的三种条件。如果不具备，就无法从其他道中舍弃，因为自己的真实果位是广大确定的。如《道次第》中所说： 如同大网大地的比喻， 获得手印而无明者， 圆满身大力士即是彼。 此外，一些并非顿超种姓的聪慧之士，从一个手印生起二种显现而获得加行道和见道，长寿自在是任运持明。从长寿自在和广大二者之间，从其他道中舍弃而到达圆满佛陀之位。
English
The realization in samadhi purifies the subtle obscurations of knowledge and the three stains of appearance, increase, and near attainment. For the benefit of others, in the post-attainment state, one accomplishes the welfare of beings like a Buddha. When manifesting a nirmanakaya, one also shows conformity with the supreme nirmanakaya, such as the twelve deeds. In terms of realization, one also knows all knowable objects like a Buddha who knows everything, like the extent of space. As it is said in the Lamrim: Thus, the pure wisdom itself, The five kayas spontaneously accomplished Vajradhara, Spontaneously equal, unmoving, Abiding in non-conceptuality, Destroying latent habits, Obtaining the vidyadhara state in an instant. Furthermore, it explains the way in which the views are the same as those of the aryas of the causal vehicle, and the way in which the measures of the bhumis are in accordance. That is to say, the vipaka-vidyadhara and the bodhisattva abiding in the very joyous first bhumi of the causal vehicle have the same view. Other than that, Long Life Empowerment and others have the same basis as the first, eighth, and tenth bhumis of the causal vehicle, that is, the measures of the paths are the same. However, in terms of view, the eighth bhumi of the path of cultivation of the causal vehicle and Long Life Empowerment, the tenth bhumi and Mahamudra, the non-learning stage, Samantaprabha, and the spontaneously accomplished vidyadhara are considered to be the same. As it is said in the Small Path: Furthermore, the first and the first, The two with the same basis, Are equal to the eighth bhumi bodhisattva, The third is equal to the tenth, But the ocean of view and conduct is superior. Furthermore, in the auto-commentary of the Lamp for the Eyes of Contemplation, it says: Samantaprabha is the place of abiding, Here it is the actual spontaneously accomplished vidyadhara. Now, I will explain the boundary of whether or not togal arises. It is impossible to progress from vipaka to togal, because the three conditions for the arising of togal are not complete. If they are not complete, then it is impossible to abandon from other paths, because one's own actual result is definitely vast. As it is said in the Lamrim: Like the metaphor of the great net and the great earth, The one who obtains the mudra and is ignorant, The one with the complete body and great strength is that one. Furthermore, some intelligent people who are not of the togal lineage obtain the practice path and the seeing path from one mudra arising from two appearances, and Long Life Empowerment is the spontaneously accomplished vidyadhara. From Long Life Empowerment and the vast, from abandoning other paths to the state of complete Buddhahood.
Chinese
将“ra la thod rgal”结合起来是可能的。因为他们自然有很大的智慧，修持双运道，并且不会在中间失去其他道路。因为他们具备了生起“thod rgal”的三种条件。如果有人认为从积累资粮中会生起“thod rgal”吗？不会生起。如《道次第》所说：“最胜道，分处为一。”意思是说，无漏道的区分和汇集之处是见道，因此不会在中间失去其他道路。如是说。第三，在哪里达到究竟的果续呢？《幻化差别显现》中说：“成就瑜伽大瑜伽，任运成就如实显，只是假立无有二，因此于彼说彼也。”因此，对于它，所净基是俱生本具的如来藏，如同在泥中的珍宝。所净是连同细微的客尘垢，如同遮蔽珍宝的泥土。能净是包含二次第的道，如同洗涤的水和洗涤剂。所净果是，如是净除道的垢染，从根本上显现的功德达到究竟，如同从泥土中解脱的如意宝降下所欲之雨。定义是：为什么会变成果续呢？《根本论》中说：“成就究竟说为果。”因此，追求无上殊胜究竟果位的人们，因为心愿完全圆满，所以是果；因为永不间断，所以是续。如果区分，在《根本论》中说：“果之自性身语意，功德事业五种相，彼亦各别有五五。”因此，身语意功德事业各自有五种区分，所以变成二十五种果法。其中，五身是：法身、报身、化身、现证菩提身、金刚身。五语是：法身无生义之语，报身密意表示之语，化身梵天妙音之语，现证菩提明觉加持之语，无别金刚
English
It is possible to combine "ra la thod rgal." Because they naturally have great wisdom, practice the path of union, and do not lose other paths in between. Because they possess the three conditions for the arising of "thod rgal." If someone thinks, will "thod rgal" arise from accumulating merit? It will not arise. As the "Lamrim" says: "The supreme path, the place of division is one." This means that the place of division and gathering of the undefiled path is the path of seeing, therefore other paths are not lost in between. Thus it is said. Third, where does the ultimate fruition lineage reach its end? In the "Manifestation of the Specifics of Illusion," it says: "Accomplished yoga, great yoga, Spontaneously accomplished, just as it appears, Is merely imputed, there is no second. Therefore, to that, that is spoken." Therefore, for that, the basis of purification is the Sugata-garbha, the essence of the Tathagata, which is inherently present from the beginning, like a precious jewel in the midst of mud. What is to be purified is the subtle and fleeting adventitious defilements, like the mud that obscures the jewel. What purifies is the path that encompasses the two stages, like water and detergent for washing. The result of purification is that, having purified the defilements of the path in this way, the qualities that are inherently present in the ground manifest completely, reaching the ultimate, like a wish-fulfilling jewel that is freed from mud and rains down whatever is desired. The definition is: Why does it become the fruition lineage? In the "Root Text" it says: "Accomplishment, ultimate, is called fruition." Therefore, those who seek the unsurpassed, supreme, ultimate fruition, because their aspirations are completely fulfilled, it is fruition; because it never ceases, it is lineage. If divided, in the "Root Text" it says: "The nature of fruition is body, speech, and mind, Qualities and activities, five aspects. These also have five each in each case." Therefore, body, speech, mind, qualities, and activities each have five divisions, so they become twenty-five fruition dharmas. Among these, the five bodies are: Dharmakaya, Sambhogakaya, Nirmanakaya, Abhisambodhikaya, and Vajrakaya. The five speeches are: the speech of the Dharmakaya, the meaning of unborn; the speech of the Sambhogakaya, the meaning of intention; the speech of the Nirmanakaya, the sound of Brahma; the speech of the Abhisambodhika, the blessing of awareness; the indivisible Vajra
Chinese
以及五种语。五种意为：法身的意为法界智，报身的意为平等性智，化身的意为成所作智，现证的意为大圆镜智，金刚身的意为平等性智。五种功德为：清净的刹土，无边际的宫殿，清净明亮的光芒，殊胜的宝座，随心所欲受用的受用。五种事业为：寂静，增广，怀柔，猛厉，任运成就的事业。这些也都可以归纳为：所依是身，能依是智慧，所作是事业这三者，因此身是三身或五身。法身是：在离戏如虚空般的法界中，具足自性任运成就的慈悲和智慧。报身是：从法身中显现的慈悲智慧之身。化身是：为了适应各自的意乐，上述二身的影像显现在众生清净之心的明镜上。如《宝性论》中所说：犹如毗琉璃清净的地面上，天王身体的影像显现一样，同样，在众生清净的心地上，显现能仁的身体影像。等等，从三身显现不混杂的角度来说是现证身，从本体无分别的角度来说是金刚身，加上这二者就是五身。此时，祖尔派的人说，法报化三身是自性身，另外二身是从体性的反体和本体无分别的角度安立的假立之身。全知龙钦巴说：法身、现证身、金刚身这三身是佛陀自显现的身，因此是自性身，而报身和化身是摄受所化众生的显现而安立的假立之身，这样说是合理的。二是智慧：这样显现五身的时候，八识转为五智，也就是，从阿赖耶识无分别的角度来说，其本身清净，对任何事物都不执着，远离一切戏论的法界智，从阿赖耶识的明空不二的角度来说，其本身清净，就像明镜的两面一样，自性显现一切法，但不分别细微差别的如镜