English
The above shows the effortless activities for the benefit of beings. From "Suchness in the realm of wisdom," etc., to "Illusory Vajra, firm and supreme," it shows the activity of benefiting beings like an illusion, a play of wisdom. From "Separate from one and many," etc., to "The six realms of existence, all appear without exception," it shows that the Buddha's body and wisdom are free from all extremes of elaboration, and that with the eyes of great compassion, he impartially regards all sentient beings, and the wisdom of knowing things as they are and knowing all things. Thus, the path of seeing, meditation, and fruition, without both defilement and purification, are the four vidyadharas encompassed by the three paths: Those on the path of seeing, depending on the strength of their intelligence, either cannot burn away the mother's body of maturation with the fire of wisdom, which is the ripening of karma, and are known as the Ripening Vidyadhara; or they can burn it away, transforming into a pure body without birth or death, and are known as the Longevity Vidyadhara, who has perfected the supreme path. Among these, the Ripening Vidyadhara's body does not separate from the body of maturation, but the mind ripens into a deity body of clear light, and as soon as the body is freed from its bonds, it is certain to be joined with the Mahamudra Vidyadhara. In terms of activities, relying on the mandala, they perfect their own two accumulations. In terms of benefiting others, they perfect the four activities, possess miraculous qualities such as the unpolluted divine eye, and benefit beings in the four continents with their actual body, manifesting emanations in a way similar to the Longevity Vidyadhara. The Longevity Vidyadhara on the path of seeing is one in which both body and mind ripen into a deity body of clear light, a vajra body with special qualities of the rainbow body such as lightness. In general, there are four types of Longevity Empowerment: relying on the essence of medicine, relying on the dropping and holding of bindus, relying on the wheel of lamps and winds, and the Longevity Empowerment that completely perfects the supreme path. This is the last one, in which the special realization of the first bhumi arises in the continuum. In terms of activities, for one's own benefit, they purify the stains of all actions; for the benefit of others, they perform the four miracles and the four activities, etc., for the benefit of beings. As for their appearance, it is said: "Although they hold the births of humans, gods, and Brahma, it is special that they transform while abiding on the earth." As for clairvoyance, with the twenty-five faculties of sense, they know hundreds of thousands of the four continents.
Chinese
刹那间同时成办无量众生的利益。禅道大手印持明者，具有智慧幻化之身。其中又可细分为：从二地到五地之间为金刚持明，以证悟的智慧如金刚般摧毁自地的障碍。第六地主要行持般若波罗蜜多并转法轮，第七地也精通方便。这两者称为轮之持明。第八地自在不分别的智慧，故为宝之持明。第九地清净无染的刹土，故为莲花持明。第十地事业圆满，成办利益众生之事，故称为宝剑持明。总的来说，是具有圆满报身佛的相好之自性。清净自利俱生之垢染，为利他而示现调伏猎人、妓女等各种化身。虽然神通也与二十五种自在神通功德的寿命自在相似，但此处以明晰稳固而超胜，并与报身刹土一样成办利益众生之事。如是，十地的解脱道之间都可归纳于禅道大手印持明中，十地的差别，在道之尽头，道任运成就持明者，是持有五身任运成就金刚持的装束，如同第六金刚持的代表，秘密主一般。其事业是：自利方面，如金刚般的等持，以内在的现证清净细微的所知障和三现、三微尘、三心的垢染。利他方面，后得如佛一般成办利益众生之事。化身也示现十二事业等殊胜化身。神通也与如所有智的对境佛陀相似，故能以虚空遍及的程度，随顺成办众生之事。顺便说一下，与因乘的圣者们的意趣相同之处，以及地的界限相符之处是：异熟持明和因乘见道极喜地菩萨二者意趣相同。其他寿命自在等与因乘的初地、八地和十地等道的界限相同，但意趣上，因乘的八地与寿命自在，十地与大手印，无学地与一切
English
Instantly and simultaneously accomplishing the benefit of countless beings. The Mahamudra Vidyadhara of the Meditation Path possesses a body of illusory wisdom. It can be further divided into: From the second to the fifth bhumis, it is the Vajra Vidyadhara, who destroys the obscurations of their own bhumi with the wisdom of realization like a vajra. The sixth bhumi mainly practices Prajnaparamita and turns the wheel of Dharma, and the seventh bhumi is also skilled in means. These two are called the Wheel Vidyadhara. On the eighth bhumi, one gains control over non-conceptual wisdom, hence the Jewel Vidyadhara. On the ninth bhumi, one purifies the untainted field, hence the Lotus Vidyadhara. On the tenth bhumi, one's activities are perfect and one accomplishes the benefit of beings, hence the Sword Vidyadhara. In general, it possesses the nature of the complete Sambhogakaya Buddha with all the marks and signs. It purifies the innate defilements of self-benefit, and for the benefit of others, it manifests various emanations to tame hunters, prostitutes, and so on. Although the clairvoyance is similar to the qualities of the twenty-five powers of liberation, here it excels in clarity and stability, and accomplishes the benefit of beings as in the Sambhogakaya realm. Thus, the paths of liberation of the ten bhumis are all included in the Mahamudra Vidyadhara of the Meditation Path, and the distinctions of the ten bhumis, at the end of the path, the Path of Spontaneous Accomplishment Vidyadhara, holds the attire of the five-kaya spontaneously accomplished Vajradhara, like the sixth representative of Vajradhara, the Lord of Secrets. Its activities are: For self-benefit, the samadhi like a vajra, with inner realization purifying the subtle obscurations of knowledge and the defilements of the three appearances, three subtle particles, and three minds. For the benefit of others, the subsequent attainment accomplishes the benefit of beings like a Buddha. The emanations also manifest supreme emanations such as the twelve deeds. The clairvoyance is also similar to the object of the Tathagata's knowledge of all things, so it can accomplish the benefit of beings to the extent of the expanse of space. Incidentally, the similarities with the intentions of the noble ones of the causal vehicle, and the correspondence of the limits of the bhumis are: The Vipaka Vidyadhara and the Bodhisattva of the causal vehicle's Path of Seeing, the Joyful One, have the same intention. Other life-empowerments and so on have the same limits of the path as the first, eighth, and tenth bhumis of the causal vehicle, but in intention, the eighth bhumi of the causal vehicle and the life-empowerment, the tenth bhumi and the Mahamudra, the non-learning bhumi and all
Chinese
光明和任运持明二者，见解是相同的。现在是关于立断是否产生的界限：从异熟到立断的结合是不可能的，因为自然智慧小，不能修持空性大悲无别。另外，一些不是顿悟道的根器大者，从一印双运结合中见到，从长寿灌顶到任运成就，从长寿灌顶大手印二者到成佛之地，立断或者从其他道中迷失而结合也是可能的。因为他们具有自然智慧大，修持双运道，以及有从其他道中迷失的可能性，即具备立断产生的三种条件。这样的话，从积资是否产生立断呢？不会产生，因为经中说无漏道的区分和汇集之处是见道，所以没有从其他道中迷失的可能性。三、何处是究竟的果续呢？续第六品中说：『身之大手印最胜。』等至『如如不动而现种种。』之间，显示了五身的体性。彼时于不和合之种种，从『譬如明镜水中月。』之间，显示了身如何显现之方式。彼时于六道一切众生，从『身以示现诸法。』之间，显示了身的利生事业。如明镜所示现之方式，从『无上菩提真实证。』之间，显示了清净眷属之业障而解脱的方式。法身无量不可说，报身无尽如意宝，化身百千不可思。』此处显示了果的自性三身。『相好一切皆圆满。』等至『如是等类不可思议胜。』之间，显示了密咒究竟地的差别。无死不变之雍仲身，等至『尔时五身皆圆满。』之间，显示了果的五身。又是幻化差别显示中说：成就之瑜伽士大瑜伽士，任运如是现前者，仅是假立无二者，是故于彼如是说。如是说，所净之基，基之续，如来藏，本来即是自性，如泥中
English
The views of luminosity and spontaneous accomplishment Vidyadharas are the same. Now, regarding the boundary of whether Tögal arises or not: It is impossible to combine from Vipāka to Tögal because naturally the intellect is small, and one cannot meditate on emptiness and compassion as inseparable. Alternatively, some individuals with great intellect who are not on the path of sudden enlightenment may see the union from the single mudra, the two elaborations, and from the empowerment of longevity to spontaneous accomplishment, and from the two, the empowerment of longevity and Mahāmudrā, to the state of Buddhahood, Tögal, or combining after losing their way from another path, is also possible. This is because they have a naturally great intellect, meditate on the path of union, and have the possibility of losing their way from another path, thus possessing the three conditions for the arising of Tögal. If that is the case, one might wonder if Tögal arises from accumulation practice? It does not, because it is said in the scriptures that the place of distinction and convergence of the uncontaminated path is the path of seeing, so there is no possibility of losing one's way from another path. Third, where does the ultimate fruition lineage lie? In the sixth chapter of the Tantra, it says: 'The supreme great mudra of the body,' and so on, up to 'Various without moving,' which shows the nature of the five bodies. 'At that time, various incompatible things,' from 'Like a mirror, the moon in water,' shows how the body appears. 'At that time, to all six realms of beings,' from 'The body shows all dharmas,' shows the enlightened activity of the body. 'Like the way a mirror shows,' from 'Truly attain unsurpassed enlightenment,' shows how the obscurations of the retinue are purified and liberated. 'The Dharmakāya is immeasurable and inexpressible, the Sambhogakāya is inexhaustible, a wish-fulfilling jewel, the Nirmāṇakāya is countless and inconceivable.' Here, the three bodies, the nature of the result, are shown. 'All marks and signs are complete,' and so on, up to 'Such as these, supremely inconceivable,' shows the distinction of the ultimate ground of mantra. 'The unchanging Yungdrung body without birth or death,' and so on, up to 'At that time, all five bodies are complete,' shows the five bodies of the result. Furthermore, in the explanation of the distinctions of illusion, it says: 'The accomplished yogi, the great yogi, and the spontaneous manifestation as it is, are merely imputed and non-dual; therefore, it is spoken of as such.' Thus, the basis to be purified, the lineage of the basis, the Tathāgatagarbha, is inherently one's own nature, like butter in mud.
Chinese
如以宝石为例，所断为无明之客尘，如遮蔽宝石之泥垢；能断为二次第道，如洗涤之水与净剂；断果为，从道之垢染中解脱，基位本具之功德显现之究竟，如脱离泥垢之宝石，降下所欲之雨。定义为：追求殊胜果位者，圆满福德故为果，恒常不断故为续。分类为：身、语、意、功德、事业五者，各分五类，共有二十五种果法。其中，五身分别为：法身、报身、化身、现证菩提之身、金刚身。五语分别为：法身无生义之语，报身密意表诠之语，化身梵音之语，现证菩提之觉性加持之语，无别金刚语。五意分别为：法身之意法界智，报身之意平等性智，化身之意成所作智，现证菩提身之意大圆镜智，金刚身之意妙观察智。五功德分别为：清净之刹土，无量之宫殿，明净之光芒，殊胜之座床，随心所欲之受用。五事业分别为：息、增、怀、诛、任运成就。这些可归纳为所依身、能依智慧、作用事业三者。首先，所依身有三种或五种：法身是于离戏法界如虚空般的空间中，自成本具大悲智慧之体性。报身是从法身显现之大悲智慧之身。化身是与各自所愿相应，为上述二身之影像显现在众生清净心中。从三身显现不混杂的角度而言，加上现证菩提身；从体性无有分别的角度而言，加上金刚身，故有五身。此处，觉囊派认为法、报、化三身为体性身，其余二者为相的差别，是从体性无有分别的角度安立的假立之身。