English
Or, through any of the methods of one, three, or five deities, practice in accordance with the generation stage with elaboration. Or, rely on the union of the main male and female deities in non-elaborate yoga. Or, in the utterly non-elaborate method, practice by uniting the unchanging great bliss of the father with the emptiness of the mother, who possesses all supreme qualities. In any case, based on the distinction of the three faculties—superior, middling, and inferior—one engages with either of the two types of uncontaminated seeing path through relying on the five inner manifest enlightenments for six months or a year, a year and two months, or a year and four months. As the Lamrim states: "The days are thirty-six, or twelve, fourteen, or sixteen, to accomplish the holy one of the empowering lineage." Now, the four possibilities of having or not having outflows and reversals will be calculated. These are: the possibility of having both outflows and reversals; the possibility of having outflows but no reversals; the possibility of having no outflows but having reversals; and the possibility of having neither outflows nor reversals. The first is: great emptiness, great compassion, illusion, and single mudra, which are the four yogas of the accumulation path. As the Lamrim states: "Therefore, the four paths have outflows and reversals." The second is: the practice of the accumulation of the joining path, because the number of times of practice is fixed, so it is not an uninterrupted path that truly joins with the uncontaminated. The third is: like an arhat who has previously gone on the lower path and abides on the accumulation path of mantra, because it is possible to reverse through the thought of considering one's own benefit. The scripture states: "Until the eighth ground is attained, it is destroyed by the lower vehicle." The fourth is: the four vidyadharas of the union of learning, as the Lamrim states: "This great lineage that has exhausted all outflows, no matter how it is practiced, does not reverse." So, what is meant by "outflow"? In general, although six outflows are explained in the Abhidharma and other texts, here there are two: the main outflow and the subsidiary. The first is: karma accompanied by all afflictions, flowing and transmigrating in the three realms. As the Spar Khab states: "Those that worldly people have become outflows because of grasping." The second is: involuntarily abandoning the body is the outflow of the body; involuntarily experiencing pleasure and pain is the outflow of the realm; and involuntarily taking a body is the outflow of the place of birth, these three. The third is the vidyadhara, the result of the path's transformation.
Chinese
四者是：无漏和有漏二者皆无，以道见、修习至极，以道三者所摄持之四种持明。其中，于见道者，虽见法性之真谛，然因心力之大小，未能以智慧之火焚烧浊世之身者，为异熟持明；能焚烧，于道之极处完全转变之时，转变为无生无灭之清净身者，为长寿自在。于小道中云：是否获得能力之，见道分为二。如是说。其中，异熟持明者，身体未离异熟血肉之蕴，意成熟为光明之天身，如所欲般，身体一脱离束缚，必定与大手印持明相结合，是具有三法者。如是于道次第中云：以意执持天之形，身体之束缚若解脱，手印之身若显现，是故称彼为异熟。如是说。行持是：为自利而安置，以坛城之事业圆满二资粮，并通过四种事业圆满他利。具有无漏天眼完全清净等功德，仅于四大部洲之世间以身作利乐，示现化身之方式与长寿自在相似而作利乐。附带疑问解答是：异熟未能将身体转化为清净身，为何于见道中转变？无过失，如经中所说，菩萨钝根之有漏身于七地之间行走一样。长寿自在持明者，心成熟为光明之天身，是具有纤细轻盈等虹身之特殊功德之金刚身者。于道次第中云：通达意义入定至究竟，以积聚受用修持之成就，身界生处漏尽，转为金刚身，是长寿之族。如是说。一般长寿自在有：依赖药物之精要者，依赖明点降注等者，依赖度母风息者，以及道之仪轨完全圆满之长寿自在四者。此乃后者，因如实亲见无漏见道之智慧之故。行持是
English
The four are: the four vidyadharas, which are free from both contaminated and uncontaminated states, and are encompassed by the three paths of seeing, cultivating, and ultimate attainment. Among them, for those on the path of seeing, although they see the truth of reality, they are unable to burn away the impure body with the fire of wisdom due to the strength of their mind. This is the Vidyadhara of Maturation. Those who are able to burn away the impure body and transform into a pure body free from birth and death at the ultimate stage of the path are the two Vidyadharas of Longevity and Sovereignty. As it is said in the Lesser Path: "The path of seeing is divided into two, depending on whether or not one has attained the ability." Thus it is said. Among them, the Vidyadhara of Maturation is one whose body has not separated from the accumulation of flesh and blood of maturation, whose mind has matured into a deity body of clear light, and who, as soon as the body is freed from its limitations as desired, is certain to be joined with the Mahamudra Vidyadhara. It possesses the three dharmas. As it is said in the Stages of the Path: "When the mind grasps the form of a deity, and the body's bonds are released, and the body of the mudra becomes clear, it is called maturation." Thus it is said. The conduct is: arranging for one's own benefit, completing the two accumulations through the activities of the mandala, and perfecting the benefit of others through the four activities. It possesses qualities such as the complete purification of the uncontaminated divine eye, and performs deeds with the body only in the world of the four continents, and performs deeds by showing emanations similar to the Vidyadhara of Longevity. Answering incidental doubts: If maturation cannot transform the body into a pure body, why does it transform on the path of seeing? There is no fault, just as the sutras say that the contaminated body of a dull-witted Bodhisattva goes up to the seventh ground. The Vidyadhara of Longevity and Sovereignty is one whose mind has matured into a deity body of clear light, and who possesses the vajra body with special qualities of the rainbow body such as subtlety and lightness. As it is said in the Stages of the Path: "By the accomplishment of accumulating and practicing, seeing the meaning and entering into completion, the body's elements, place of birth, and outflows are exhausted, and it transforms into a vajra body, the lineage of longevity." Thus it is said. In general, there are four types of Vidyadhara of Longevity and Sovereignty: those who rely on the essence of medicine, those who rely on the dropping and holding of bindus, those who rely on the wind of Tara, and those who rely on the complete perfection of the path's rituals. This is the latter, because it directly sees the wisdom of the uncontaminated path of seeing as it is. The conduct is:
Chinese
为了自身，净化一切行走的垢染；为了他人，行持四种神通和四种事业等。装束是：显现为人和欲界天主的样子。如前所说：‘执持天人国王的生。’而且，这与其他的神人有很大的区别。如前文的延续：‘人和神及梵天之，清净之生虽执持，特别在于地而转，以彼装束而说法。’如是说。关于明智的境域，以二十五种根识，于同一时间在四大洲百亿处行利他之事。观修道者是：具有智慧幻化身的大手印持明者。道次第中说：‘自心大手印，任何观修皆显现身，具足共同殊胜之相好，享用二者手印之族。’以及‘具有智慧身之装束，从生起金刚之身解脱。’如是说。其中，如前所说：‘金刚、轮、宝、莲花和宝剑之持明者转变。’因此，对此有两种解释方法：或者解释为，先前自己所修的本尊，显现为五部佛的任何一部的装束；或者依次与观修道的二地到十地之间的九地相联系，即从二地到五地之间的四地称为金刚持明，因为像金刚一样的证悟智慧能摧毁自地的障碍。第六地主要行持般若波罗蜜多，并且转法轮；第七地也因善巧方便如轮子般转变，所以这两地称为轮持明。第八地因获得无分别智慧的自在，所以是珍宝持明；第九地因无执着而净化刹土并行利他之事，所以是莲花持明；第十地因事业圆满，所以是为了利益有情而成为宝剑持明。装束是具有圆满相好的双运天身，为了自身，净化俱生垢染；为了他人，显现为猎人和妓女等任何所调伏的化身。如前所说：‘于等持中未动摇，’以及‘以猎人和妓女等，以化身而调伏。’如是说。
English
For oneself, purify the defilements of all that walks; for others, perform the four miracles and the four activities, etc. The attire is: appearing as the chief of humans and desire realm gods. As previously stated: 'Holding the birth of the king of gods and humans.' Moreover, this is very different from other gods and humans. As a continuation of the previous text: 'Although holding the pure births of humans, gods, and Brahma, the distinction lies in transforming on the earth, teaching the Dharma with that very attire.' So it is said. Regarding the realm of direct knowledge, with the twenty-five faculties of sense consciousness, one performs deeds for the benefit of others in a hundred million continents simultaneously. The practitioner on the path of meditation is: the Mahamudra Vidyadhara with the body of illusory wisdom. In the Stages of the Path, it says: 'One's own mind is the great seal; whatever meditation is, the manifested body, endowed with common and supreme marks, the second enjoyment is of the Mudra lineage.' And, 'Possessing the attire of the wisdom body, liberated from the Vajra body of arising.' So it is said. Among these, as previously stated: 'Vajra, Wheel, Jewel, Lotus, and Sword Vidyadharas transform.' Therefore, there are two ways to explain this: either it is explained that the deity one previously meditated upon appears in the attire of any of the five Buddha families; or it is sequentially applied to the nine grounds from the second to the tenth grounds of the path of meditation, that is, the four grounds from the second to the fifth are called Vajra Vidyadhara, because the wisdom of realization, like a vajra, destroys the obscurations of one's own ground. On the sixth ground, one mainly practices Prajnaparamita and turns the wheel of Dharma; the seventh ground also transforms skillfully like a wheel, so these two grounds are called Wheel Vidyadhara. On the eighth ground, because one obtains mastery over non-conceptual wisdom, it is the Jewel Vidyadhara; on the ninth ground, because one purifies the fields and performs deeds for the benefit of others without attachment, it is the Lotus Vidyadhara; on the tenth ground, because the activities are perfectly complete, it is the Sword Vidyadhara for the benefit of sentient beings. The attire is the nature of the unified divine body with perfect marks and signs, purifying the co-emergent defilements for one's own sake; for the sake of others, appearing as emanations to tame hunters, prostitutes, and so on. As previously stated: 'Without wavering from the state of equanimity,' and 'With hunters and prostitutes, etc., one tames with emanated bodies.' So it is said.
Chinese
关于知识的境域，虽然与具备二十五种官觉功德的长寿自在相似，但此处以明晰稳固作为差别，并且与报身的刹土相同地起作用。如前者所说：“连同六和五的支分，识也相同，但四等一切，如是境的差别，以及义成威力与所化众，”，如是说。如是将十地左右归摄于修道，从常边的智慧中解脱道，特别是道即是终道任运成就持明，是具备七支分的殊胜智慧之基础。装束是， धारण任运成就金刚持的装束，如同第六导师的代表，秘密主一般。行持是，为了自利，进行如金刚般的等持，以内在的现证菩提来清净细微的所知障，以及显现、增益、觉受三种垢染；为了他利，在后得位上，像佛陀一样成办利益。化身也示现十二行等，与殊胜的化身相符。由于了知显现知识的境域，与诸佛的境域非常相似，因此也随顺地成办如虚空般遍及的利益。如道次第中所说：“如是清净的知识，即是五身任运成就金刚持，从任运平等的状态中不移动，也安住于不分别的自性中，能摧毁习气，并且从一刹那中获得持明之果。”以及“因为是圆满金刚持，从一刹那的时间里完成学修，成为最后的习气，并且成为薄伽梵。彼时即使有少许遮障，也安住在任运成就持明之地，为了调伏无边无际的刹土，而示现化身的行持。”如是说。顺便讲述与因乘圣者们的意趣相同之理，以及地的度量一致之理：异熟持明与因乘见道极喜地上的菩萨二者意趣相同，除此之外，长寿自在等三者的因乘的第一地、第八地和第十地左右的福分相同，即道的度量相同，然而以意行而言，则与因乘的那些地的菩萨有所不同，因为因乘的