English
I am powerless to take birth, which is the impurity of the birthplace, the first being the root and the remaining three being branches. Among them, both vidyadharas have attained the luminous nature of meaning, and although there is no difference in the aspect of abandonment and realization where the root impurity is exhausted, there is a difference in whether or not the coarse body can be burned by the fire of wisdom due to the sharpness or dullness of the faculties, or whether or not the three branch impurities are exhausted. Therefore, in the Lamchung it says, "Whether or not the ability is obtained, the path of seeing becomes two." This is quoted to explain. Therefore, it is impossible for one person to practice both of these vidyadharas, because it is impossible to obtain the path of seeing twice. The Mahamudra Vidyadhara is, the fundamental body support is the form of the yidam deity, adorned with marks and signs, and the manifested body appears in various forms such as hunters and prostitutes, and even more excellent than life empowerment is that with clear knowledge, one can benefit beings equally with the Sambhogakaya realm. For this, there are as many as nine stages divided by the nine bhumis of the path of meditation, and these nine are also made into five by the stages of the five families. The Spontaneous Accomplishment Vidyadhara is, the ultimate practitioner, that is, the excellent one who abides on the path of the tenth bhumi, possessing a body that is in accordance with the Sambhogakaya of the Buddha, whose realization and activity are similar to the Buddha himself. Regarding the simultaneous existence of the latter two vidyadharas and the abandonment of subtle habitual stains, the stains that are spoken of are only cognitive obscurations, because it is said that the afflictive obscurations are abandoned from the path of seeing without distinguishing between the conceptual and innate. In the path of learning, there are also cases of attaining Buddhahood without progressing beyond one vidyadhara, because some very intelligent people abandon the life empowerment and directly practice the great and spontaneous accomplishment, or abandon only the great, or abandon the spontaneous accomplishment from the great and attain Buddhahood as transcendent ones. If we analyze these difficult points a little, although there are great differences in general between this and the two systems of Kalachakra, Gyalwa Yung and others believe that the view of accomplishing unchanging bliss by relying on the mudra of emptiness and form, and using it to purify the coarse aggregates and elements, is consistent. The omniscient Dharma King also thinks so. In the Illusion Vajra it says: Earth and
Chinese
这些是功德。从根部的生灭中，想要风和极乐。净化所依、净化能依，增长和减少。有和寂灭，超越增长和减少。四种、三种或五种轮。两个两个的不圆满。十地最后是智慧地。第四个在上面和下面著名。如是说，依靠如意宝藏的。四轮的风心堪能时。四道的功德次第显现。从中脉的脉结两个两个解开。认为十地的功德从内显现。这是根释中出现的，无变乐如何消耗粗身，除了粗略解释和详细解释的差别外，诸位智者大成就者都说其意相同。那样做的话，这里会变化。以一个手印，现空之身获得后，以那样的手印的力量，为了引来大乐而进行会供。从获得永不变的乐的第一个刹那起，就开始净化身体的物质部分，所以粗身变成清净时，可以安立为命自在持明。根钝者是，大手印成就后，用会供的行持来逐渐积累，也无法引来殊胜乐，所以即使获得圣道，也必须认为不清净的身体出现了清净与不清净二者。比这获得了不变的乐后，必定在此生中成佛。仅仅获得空色之身的名相，也不认为有那样的心，从异熟持明的解释中可知。异熟者在中阴中成就广大的方法是。其死亡时的极细微的风，以意义的光明自性，如炼金般净化，并于无垢的界中修习。从前就以悲心、幻化等，将梦和有中阴的显现执着修习成身和智慧的力量，以所获得的空色之身，以明稳圆满的缘起，从光明中升起时，毫不费力地显现出以相好庄严的俱生幻身。从命自在迁至广大时，粗身成就为天身也没有另外的修法。如命自在和由此获得的广大般空色
English
These are the qualities. From the arising and ceasing of the roots, one desires wind and great bliss. The object to be purified, the agent of purification, increase and decrease. Existence and nirvana, transcendence, increase and decrease. Four, three, or five wheels. Two by two are not complete. The tenth ground is the ground of wisdom. The fourth is famous above and below. As it is said, relying on the Wish-Fulfilling Treasury. When the wind-mind of the four wheels is capable. The qualities of the four paths appear in order. From the central channel's knots unraveling two by two. It is thought that the qualities of the ten grounds appear from within. This appears in the root commentary, how immutable bliss consumes the gross body, apart from the difference between rough explanation and detailed explanation, the wise and accomplished ones have said that the meaning is the same. If done that way, it will change here. Having obtained the empty form body with one mudra, with the power of such a mudra, one performs tsok practice in order to draw in great bliss. From the first moment of obtaining unchanging bliss, one begins to purify the material part of the body, so when the gross body becomes pure, it can be established as a life-empowered vidyadhara. The dull-witted one is, having accomplished the great mudra, even if one gradually accumulates through the practice of tsok, one cannot draw in supreme bliss, so even if one attains the noble path, one must think that the impure body has appeared as both pure and impure. After obtaining unchanging bliss more than this, one is certain to attain Buddhahood in this life. It is not thought that one has such a mind merely by obtaining the characteristic of the empty form body, as is known from the explanation of the maturation vidyadhara. The method by which the maturation one accomplishes the vast in the bardo is. The extremely subtle wind at the time of death is purified like refining gold by the nature of the meaning's clear light, and practiced in the stainless realm. From before, with compassion, illusion, etc., one trains the appearances and attachments of dreams and the bardo of existence into the power of body and wisdom, with the empty form body obtained, with the auspicious coincidence of clarity, stability, and completeness, when arising from the clear light, it is evident that the coemergent illusory body adorned with marks and signs is erected effortlessly. When transferring from life empowerment to the vast, there is no separate practice for the gross body to become a divine body. Like the empty form of life empowerment and the vast obtained from it
Chinese
虽然具有身、语、意三者清净圆满的殊胜之处，但由于仅与空色等持相关联，因此不能说在空色的基础上成佛。如果在中阴获得广大成就，则可在幻身上成佛；如果在此生获得成就，则可在粗身转化为清净身的基础上成佛。从修行道中途放弃，从见道不进入修道的超脱之路，这里也不赞同。舍弃大手印和任运成就，而说从长寿灌顶中成佛等，是考虑到金刚身具有平凡特征等三种不同的持明者身体基础上的超脱。是否认为极少数根器极其敏锐者，所有不变的安乐瞬间都圆满于一个连续的过程中，应该进行考察。顺便也阐述一下全知法王的观点：异熟持明是指心识成熟为本尊手印的信解行；长寿灌顶是见道者；广大是指从获得圣道的第一证悟开始，特别是修道者；任运成就是指无学道者，这是根据心识的证悟而安立的。异熟的特殊身体基础等是根据持明者的身体而安立的两种方式。长寿和广大二者是根据身体转化为清净，以及心识获得圣道的角度来依次安立的，因此是本体相同而侧重点不同的说法。第二是长寿灌顶，第三是大手印，从这个角度也很容易理解它们之间并不矛盾。对于异熟者来说，这里有两种情况：一种是获得殊胜法后与长寿灌顶相结合，另一种是没有获得殊胜法就去世，在中阴获得大手印身。前者可以获得全部四种持明，而后者只能获得三种。正如存在这两种情况一样，他们所获得的两种见道也存在很大差异。是否获得能力等的经文意义也存在。后者所获得的见道，就心识而言可以成为广大持明，但就身体而言，不是四种持明中的任何一种。如果没有获得殊胜法就去世，那么在中阴成就广大的异熟者，需要精通圆满次第的证悟，而不仅仅是稳固生起次第，应该这样理解。将见道者的名号与异熟持明相联系也是圆满
English
Although there are excellent qualities of body, speech, and mind being pure and perfect, it is not said to attain Buddhahood on the basis of emptiness and form, because it is only related to the samadhi of emptiness and form. If one attains great accomplishment in the bardo, one can attain Buddhahood on the basis of the illusory body; if one attains accomplishment in this life, one can attain Buddhahood on the basis of the coarse body transformed into a pure body. Abandoning the path of meditation midway, and the path of transcendence from the path of seeing to the path of no more learning, is not approved here either. Saying that one attains Buddhahood from the longevity empowerment after abandoning Mahamudra and spontaneous accomplishment, etc., is based on considering the transcendence on top of the three different bodies of vidyadharas, such as the Vajra body with ordinary characteristics. It should be examined whether it is considered that some extremely sharp individuals complete all the moments of immutable bliss in one continuous process. Incidentally, the view of the omniscient Dharma Lord should also be explained: the ripening vidyadhara refers to the practice of faith and conduct in which the mind ripens into the mudra of the yidam; the longevity empowerment is the path of seeing; the vast is from the first realization of the noble path onwards, especially the path of meditation; the spontaneous accomplishment is the path of no more learning, which is established in relation to the realization of the mind. The special body basis of ripening, etc., is the two ways of establishing in relation to the body of the vidyadhara. Longevity and vastness are established sequentially from the aspect of the body transforming into purity and the mind attaining the noble path, so it is said that they are the same in essence but different in emphasis. The second is the longevity empowerment, and the third is Mahamudra, and it is easy to understand from this perspective that they are not contradictory. For the ripening one, there are two situations here: one is obtaining the supreme Dharma and combining it with the longevity empowerment, and the other is dying without obtaining the supreme Dharma and obtaining the body of Mahamudra in the bardo. The former can obtain all four vidyadharas, while the latter can only obtain three. Just as there are these two situations, the two paths of seeing they obtain also have great differences. The meaning of the scriptures such as "whether or not the ability is obtained" also remains. The path of seeing obtained by the latter can become the vast vidyadhara in relation to the mind, but in relation to the body, it is not any of the four vidyadharas. If one dies without obtaining the supreme Dharma, then the ripening one who achieves vastness in the bardo needs to be proficient in the realization of the completion stage, and it should be understood that it is not just the stability of the generation stage. Connecting the name of the path of seeing with the ripening vidyadhara is also complete.
Chinese
由于仅有达到次第的胜观才能胜任，因此，如果将生起次第的成熟位安立为普通，则应如此认为。道次第中说：身体的脉结解脱后，手印之身显现，这被称为成熟。等等的说法也显示了成熟持明者死后在中阴身中与大手印结合，但并不认为如果成为成熟持明者，不死就无法成就大手印。所谓今生获得或未获得殊胜法，吉美林巴仁波切认为是取决于是否进行会供。从殊胜法到长寿自在持明的结合方式，在不变的安乐之上，一切知者的观点也仍然存在，这在之前已经说过。虽然对于不变的安乐的最低限度，从极高的意乐行持开始安立等观点有所不同，但获得该安乐的第一个刹那与获得圣道的第一个刹那同时的观点，存在于一切知者的意图中。如果不是按照这个理由和方式来做，就会有经论的妨害等，这里不再赘述。从究竟意义的大车等中，所说的无变安乐的刹那的དྷཱུ་ཏི（藏文），dhūti（梵文罗马拟音）， धूति（梵文天城体），（荡涤）脉结坏灭的意义，是指脉结和其坏灭的方式与从其他地方所说的不一样，是指脉成为光，其方式也不再赘述。一般来说，一些古代的幻化师认为，成熟持明者是在这个身体脱离后，尚未到达大手印持明者的那个刹那。对此，涅顿·曲森说：不舍弃安立是其他人的观点。虽然作出了与此教证相违背等的批评，但相对于将死亡之前获得见道安立为成熟位的人们，我认为这个单独的宗派立为基础也是好的。如果像前者那样，就无法证明这样的成熟者在获得不退转的安乐后，今生也能成就广大。如果存在这种情况，那么这个粗大的身体没有带到广大中，因此成熟位和由此获得的广大等同于无余涅槃，而长寿自在和由此获得的广大等与此相反，因此等同于有余涅槃，这与宗派自己所说的话相违背。