English
Regarding the sphere of knowledge, although it is similar to Longchen Rabjam who possesses the qualities of the twenty-five faculties, here it is distinguished by clarity and stability, and it functions in the same way as the Sambhogakaya realm. As it says in the former: "Together with the branches of six and five, knowledge is also the same, but all the four, etc., are the differences of such realms, and the accomplishment of meaning, power, and those to be tamed." Thus, by gathering about ten bhumis into the path of meditation, the path of liberation from the wisdom of the continuous end, and especially the path, is ultimately the spontaneously accomplished vidyadhara of the final path, which is the basis of the superior wisdom possessing seven branches. The attire is to hold the attire of the spontaneously accomplished Vajradhara of the five kayas, like the secret lord who acts as the representative of the sixth teacher. The conduct is to cultivate samadhi like a vajra for one's own benefit, purifying the subtle obscurations of knowledge and the stains of appearance, increase, and experience through inner realization of enlightenment; for the benefit of others, in the subsequent attainment, one accomplishes the benefit of beings in a way similar to the Buddhas. Emanations also display the twelve deeds, etc., in accordance with the supreme emanation body. Because the sphere of manifest knowledge is very similar to the sphere of the victorious ones, it also accomplishes benefits that pervade like space accordingly. As it says in the Stages of the Path: "Thus, pure knowledge itself is the spontaneously accomplished Vajradhara of the five kayas, unmoving from the state of spontaneous equality, and also abiding in non-conceptual nature, destroying latent tendencies, and attaining the ultimate vidyadhara in an instant." And, "Because it is the complete Vajradhara, having completed learning and practice in an instant, it becomes the final latent tendency, and becomes the Bhagavan. At that time, even if there is a slight obscuration, it abides in the place of the spontaneously accomplished vidyadhara, and displays the deeds of emanation to tame limitless realms." Thus it is said. Incidentally, it explains how the intention is the same as that of the noble ones of the causal vehicle, and how the measure of the bhumis is consistent: the maturation vidyadhara and the bodhisattva on the very joyful first bhumi of the path of seeing of the causal vehicle have the same intention, and other than that, the three, Longchen Rabjam etc., have the same fortune on about the first, eighth, and tenth bhumis of the causal vehicle, that is, the measure of the paths is the same, but in terms of intention and conduct, they are different from the bodhisattvas of those bhumis of the causal vehicle, because the causal vehicle
Chinese
第八地的禅修道和长寿灌顶，第十地和大手印，无学位的普贤光和任运成就持明，为了认为这些是相同的。同样在《小道》中说：那也是最初和最初的，与有缘的第二种姓最殊胜者，与第八地的菩萨有缘。第三者与第十地有缘，但其见解和行为胜过大海。还有，《禅定眼灯》的自释中说：普贤光是安住之地。那是此处任运成就之地的真实持明。如是说。现在讲解顿超是否出现的界限，因为确定了异熟持明的实际结果非常广大。在见道二者处于道之尽头的阶段，也不可能次第行进。从异熟到顿超也不出现，因为不具备顿超出现的三法。什么是不具备的呢？有些智者认为，因为自性是小智慧，所以不出现顿超。但这显然在此处没有保持相同的观点。如果是那样，从一印二生的道中是否出现顿超？如果出现，那么安住于持明之地的圣者菩萨比凡夫的智慧更大，这是不合理的。一印二生和异熟二者修持双运道，并且与从其他道中迷失方向者相同，这又有什么相同之处呢？因为一印二生出现顿超，而异熟不出现。如果不出现，那么有漏道的行者不可能行进到顿超，这是不合理的。因为已经承诺了那样。因为那个理由，圣者无论如何根器愚钝，也不能与凡夫竞争。因此，异熟确定其自身的结果就是大手印，因此不会从其他道中迷失方向，所以不出现顿超。如果这样说就好。否则，一些不是渐悟派别的智慧大的行者，从一印二生中结合见道，从长寿灌顶结合任运成就持明，从长寿灌顶和广大二者结合圆满佛陀的果位，从其他道中迷失方向而结合顿超是可能的。因为他们具有自性的大智慧，修持双运道，并且能够从其他道中迷失方向，即具备了顿超出现的三法。
English
The eighth bhumi's meditation path and longevity empowerment, the tenth bhumi and Mahamudra, the non-learning Samantabhadra and Spontaneous Accomplishment Vidyadhara, are considered to be the same. Likewise, in the "Short Path" it says: That is also the first and the first, that most excellent of the fortunate second lineage, is fortunate with the eighth bhumi's Bodhisattva. The third is fortunate with the tenth, but its view and conduct excel the ocean. Also, in the self-commentary of "The Lamp for the Eyes of Contemplation": Samantabhadra is the place of abiding. That is here the actual Vidyadhara of the spontaneously accomplished bhumi. Thus it is said. Now, explaining the boundary of whether Tögal arises or not, because the actual result of the ripening Vidyadhara is definitely vast. Even in the case of the two Paths of Seeing at the end of the path, it is impossible to proceed sequentially. It is also not the case that one proceeds from ripening to Tögal, because the three dharmas for the arising of Tögal are not complete. What is not complete? Some scholars also think that Tögal does not arise because of small innate intelligence. But it is obvious that the intention is not the same here. If that is the case, does Tögal arise or not from the One Mudra Two Stages path? If it arises, then it follows that there are ordinary beings with greater intelligence than the noble Bodhisattvas who reside on the Vidyadhara bhumi. What is the similarity between the One Mudra Two Stages and the ripening, both practicing the path of union, and being lost from other paths? Because Tögal arises in One Mudra Two Stages, but not in ripening. If it does not arise, then it follows that the path of contaminated beings cannot proceed to Tögal. Because of that commitment. For that reason, no matter how dull-witted the noble ones are, they cannot compete with ordinary beings. Therefore, ripening is definitely its own actual result, Mahamudra itself, so it does not get lost from other paths, so Tögal does not arise. It would be good to say it that way. Otherwise, some practitioners of great intelligence who are not of the gradual type, combine the Paths of Joining and Seeing from the One Mudra Two Stages, combine the Spontaneous Accomplishment Vidyadhara from the longevity empowerment, and combine the state of complete Buddha from the longevity empowerment and the vast two, losing their way from other paths and combining Tögal is possible. Because they have great innate intelligence, practice the path of union, and are able to lose their way from other paths, that is, they possess all three dharmas for the arising of Tögal.
Chinese
是为了这个缘故。如果这样，有人会想，从积累资粮也能生起顿超吗？不是的。《道次第》中说：“殊胜道的分界点是一样的。”意思是说，无漏道的汇聚点和分界点是见道，因此其他的道不能在中途舍弃。第三，何处是究竟果的传承呢？《幻化差别论》中说：“成就瑜伽及大瑜伽，如实显现任运成，仅仅是假立，没有第二，因此，对此宣说此。”因此，对于此，所净的基是：自性中本就具有的如来藏，如同处于泥中的珍宝。所净是：细微又细微的无明和暂时的垢染，如同遮蔽珍宝的泥土。能净是：包含二次第的道，如同洗涤的水和清洁剂。净果是：这样通过道净除垢染，从基上显现如是存在的功德，这是究竟的，如同从泥土中解脱的如意宝降下所欲之雨。词义解释是：为什么会成为果的传承呢？根本论典中说：“成就究竟称为果。”意思是说，追求无上殊胜究竟果的人们，因为心愿完全圆满，所以是果；因为从不间断，所以是传承。分类是：根本论典中说：“果的自性是身语意，功德事业有五种，这也是根据情况分为五五种。”因此，身语意功德事业各自又分为五种，所以果法变为二十五种。其中，五身是：法身、报身、化身、现证菩提之身、金刚身。五语是：法身不可言说的意义之语，报身意念表诠的表示之语，化身言说的词句之语，现证菩提觉性加持之语，无别金刚语。五意是：法身之意法界智，报身之意平等性智，化身之意成所作智，现证菩提之意大圆镜智，
English
It is for this reason. If so, one might wonder, can Tögal arise even from accumulating merit? No. The Lamrim states, "The dividing point of the supreme path is the same." This means that the meeting point and dividing point of the uncontaminated path is the Path of Seeing, therefore other paths cannot be abandoned in between. Third, where is the ultimate fruition lineage? The Treatise on the Differentiation of Illusion states: "Accomplished yoga and great yoga, the spontaneous accomplishment manifested as it is, is merely a designation; there is no second. Therefore, it is called that." Therefore, for this, the basis to be purified is: the Sugata-garbha, which is inherently present from the beginning, like a precious jewel in the midst of mud. What is to be purified is: subtle and very subtle adventitious stains of non-existence, like mud that obscures a jewel. What purifies is: the paths encompassed by the two stages, like cleansing water and detergents. The result of purification is: in this way, by purifying the stains of the path, the qualities that exist on the ground are manifested as ultimate, like a wish-fulfilling jewel freed from mud, raining down whatever is desired. The definition is: why does it become a lineage of fruit? The root text says: "Accomplishment is ultimately called fruit." This means that those who seek the unsurpassed, supreme, ultimate fruit, because their aspirations are completely fulfilled, are the fruit; because they never cease, they are the lineage. The divisions are: the root text says: "The nature of the fruit is body, speech, and mind; qualities and activities are fivefold; these are also divided into five each according to circumstances." Therefore, body, speech, mind, qualities, and activities are each divided into five, so the fruit-dharmas become twenty-five. Among these, the five bodies are: Dharmakaya, Sambhogakaya, Nirmanakaya, Abhisambodhikaya, and Vajrakaya. The five speeches are: the Dharmakaya's inexpressible speech of meaning, the Sambhogakaya's indicative speech of intention, the Nirmanakaya's speech of words, the Abhisambodhikaya's speech of wisdom and blessings, and the indivisible Vajra speech. The five minds are: the Dharmakaya's mind of Dharmadhatu wisdom, the Sambhogakaya's mind of equality wisdom, the Nirmanakaya's mind of accomplishing activity wisdom, the Abhisambodhikaya's mind of mirror-like wisdom,
Chinese
金刚心的个别觉知智慧等五者。五种功德是：完全清净的刹土，没有边际的宫殿，明亮而清净的光芒，特别超胜的宝座，随心所欲受用的享受等五者。五种事业是：息灭，增益，怀柔，猛厉，任运成就等五者。那些也归纳为所依身、能依智慧和事业活动三种。首先，所依身是三身或五身，即在法界完全清净的基础上，智慧从无明中解脱，双运三身本来圆满，从一切名相执着的戏论中解脱的自性安住的法身；虽然没有从法身中移动，但为了安住在十地终点的菩萨们，以相好的形象显现的色身报身；以及为了凡夫俗子，按照各自的意愿，显现殊胜的化身；以及为了工匠和众生等，根据各自的情况，显现各种各样的佛的形象的化身，即三身。或者，从三身显现部分不混合显现的角度来说是现证菩提，从三身本体不可分割的角度来说是金刚身，两者相加就是五身。此处，祖普派认为法报化三身是自性身，现证菩提和金刚身是三种相的显现和本体不可分割的角度安立的假立身。全知大士则说，法身、现证菩提、金刚身三者是佛陀自显现的身，所以是自性身，而此处的报身和化身二者是他化显现，所以是假立身，说得好。第二，能依智慧是，如此显现五身之时，八识转为五智，即阿赖耶识无分别的部分，其本身清净，对任何事物都不执着，超越一切戏论边际的是法界智；阿赖耶识的明分不分别的部分，其本身清净，如明镜的两面，自性清明，不对诸法进行区分的是如镜智；烦恼意。