English
Khenchen Lama said: In short, because it arises from the original mind, all good and bad births are its manifestations. Waves do not move apart from water. Therefore, all that is pure and impure does not go beyond the play of Dharmata. In this supreme vehicle's tenet, if all sentient beings are fully acknowledged as emanations, will there be any fault? In response to this, in this tenet, from the two aspects of nominal appearance and the establishment of actual meaning, if according to the former, fully acknowledging all sentient beings as emanations is too extreme. Because these sentient beings appearing in samsara are due to the delusion of wrong conceptualizations arising from the cause of self-grasping. As it is said therein: The fault of the peak of existence arises from grasping at self, it is merely attachment and wrong conceptualization, there is nothing more subtle and profound. If the Bodhicitta of the Great Vehicle arises in the mind-stream, and it is able to accomplish the accumulation of merit that leads to the path of benefiting oneself and others, then acknowledging it as an emanation of the Buddha seems to be without fault. As the Bodhicharyavatara says: Once the Bodhicitta has arisen, in an instant, those miserable beings imprisoned in the prison of samsara are called the sons of the Sugatas, and are bowed to by beings including gods and humans. And as the Ornament of the Sutras says: Before the application, compassion, faith, patience, and correct conduct in virtue are definitely explained as the marks of the lineage. Therefore, if viewed from the perspective of the establishment of actual meaning, as it is said therein: All without exception is Dharma, nothing other than the Buddha himself. And as the Two Examinations Tantra says: I have pervaded all of this, I do not see any other nature of beings. And so on. The way in which the realm of sentient beings is viewed is also that the Buddha's own nature merges into the space of Dharmata, the Suchness, therefore, self-awareness itself is also primordially luminous due to the emptiness of the Dharma of knowledge, so it is called self-born wisdom. That self-born wisdom appears in various adornments of body and wisdom in the completely pure realm. As it is said therein: Self-born wisdom appears without location. If measured from the perspective of sentient beings' appearances, then the obscurations that beings have conceived through wrong conceptualizations are also the Buddhas'
Chinese
使之完全清净。三部注释的注释在六道众生的所有时间和情况下，都变成如来加持的净土。正如这本身所说：清净颠倒分别念，非是智慧界之外，以大悲的联系，六道一切时处皆显现。如此说。行事之理也是，譬如幻化之人从幻化的痛苦中救出众多幻化之人，安置于幻化的安乐之中。如幻术师的幻术显现一般，以幻化之身从幻化的轮回中救度如幻的众生，安置于如幻的菩提之中，此理显现于众生幻化的心识中。如此显现仅凭大悲便能救度众生，如是说：众生是幻化的相，菩提也如幻。譬如有些幻术师，对砾石念诵咒语，在精心制作的形象上，通过熟练的运用，如果敲击，四足等的形象，便会显现在执着的意识中。同样，从福德智慧中，产生的特殊心识之集合，在众生的意念中，显现无上菩提。如是说。第四个问题是，在咒语水流的最后，《经庄严论》中说：获得最后的禅定后，便授予大光明灌顶。如是说，在最终果位灌顶之时，贪欲大乐道之上下四喜的次第，共同的十地和五道，以及下稳四喜次第的差别十地和五道圆满后成佛之理。共同和特殊的道位在那之前圆满之理是怎样的呢？对此，《幻化金刚》中说：地和地的功德，从脉的生灭中，风和智慧所欲求，所调伏和能调伏增减，有和寂灭增减，四种或三种或五种轮，二二之中一个不圆满，最后十地以智慧者，第四个上下寒冷。此义全知法王在《如意宝藏》中。
English
which makes it completely pure. The commentary on the three commentaries transforms into the blessed field of the Tathagata in all times and circumstances of the six realms of beings. As it says in this itself: "Pure is the inverted thought and analysis, not other than the realm of wisdom, through the connection of great compassion, all times and places of the six realms appear." So it is said. The way of acting is also, for example, like a magical person rescuing many magical beings from the suffering of magic and placing them in the happiness of magic. Just as the illusion of a magician appears, a magical emanation liberates sentient beings who are like illusions from the illusion-like samsara and places them in the illusion-like Bodhi, this reason appears in the minds of sentient beings' illusions. In this way, it is said that sentient beings are liberated by great compassion merely through appearance, as it is said: "Sentient beings are of the nature of illusion, and Bodhi is also like illusion. For example, some magicians, recite mantras on pebbles, and on well-made images, through skillful application, if struck, images of four-legged beings, etc., will appear in the clinging consciousness. Likewise, from the collection of merit and wisdom, the special mind arises, in the minds of sentient beings, the unsurpassed Bodhi appears." So it is said. The fourth question is, at the end of the stream of mantras, in the Ornament of the Sutras, it says: "Having attained the final meditation, then the empowerment of great light is bestowed." As it is said, at the time of the final fruit empowerment, the order of the four joys of the path of desire and great bliss, the common ten grounds and five paths, and the difference of the ten grounds and five paths of the lower stable four joys are completed and the way to attain Buddhahood is explained. How is it that the common and special grounds and paths are completed before that? To this, in the Magical Vajra it says: "The grounds and the qualities of the grounds, from the arising and ceasing of the channels, desired from wind and wisdom, what is to be tamed and what can be tamed increase and decrease, existence and nirvana increase and decrease, four or three or five wheels, one of the two is not complete, the last ten grounds with the wise one, the fourth is cold above and below." The meaning of this is in the All-Knowing Dharma Lord's Wish-Fulfilling Treasury, the wheel.
Chinese
当四种风心堪能时，四道的功德次第显现。从中脉的脉结两个两个解开时，十地的功德从内部显现。如是说，脐、心、喉、顶的轮堪能时，资粮道、加行道、见道、修道的四道功德显现。中脉有二十一个若江结，当脉结两个两个解开时，那里融入一个一个清净智慧的风，因此二十个是十地的功德。最后第二十一个解开时，宣说显现成佛的功德。稍微分开解释这些，获得观修自身为本尊的等持，因此进入密咒的资粮道，在那里获得稳固时，脐轮化身轮的风心次第融入，堪能时，资粮道大中小三种的功德等显现。觉受集合显空二者的本尊坛城，安住于智慧的等持是自在，获得法流的等持，因此能从佛陀化身身处听闻教言，如《经庄严论》所说：彼时从法流中，为了诸佛的寂止和，获得广大的智慧，获得广大的教言，前往一切世间界。如是说。之后，法轮的风心堪能，生起暖位、顶位、忍位、胜法位二者，即加行道的功德等显现。显现双运本尊坛城比从密咒更加明晰稳固。之后，报身轮的风心堪能时，中脉的第一个脉结两个解开，见到法性自性不可生。那是圣者的第一地，显现见道的功德百千十二，能从报身听闻佛法。之后，顶轮大乐轮的脉结堪能时，中脉的第三个到第二十个之间两个两个解开，修道九地的功德等次第显现。也就是从第二地离垢地到第九地善慧地之间的八地全部是具有智慧幻化身的修道大手印持明，第十地法云地是五身任运成就金刚持。
English
When the four winds and minds become workable, the qualities of the four paths appear in sequence. From the unraveling of the knots of the central channel, two by two, the qualities of the ten grounds are said to arise from within. As it is said, when the navel, heart, throat, and crown chakras become workable, the qualities of the four paths of accumulation, application, seeing, and meditation appear. The central channel has twenty-one knots of the ro-rkyang. When the knots unravel two by two, each time a clear wisdom wind is absorbed, thus the twenty knots correspond to the qualities of the ten grounds. It is said that when the final twenty-first knot unravels, the qualities of Buddhahood appear. Explaining these a little more distinctly, by attaining the samadhi of meditating on the body as a deity, one enters the accumulation path of mantra. When stability is attained there, the wind and mind of the navel's emanation chakra gradually enter and become workable, the qualities of the three levels of the accumulation path, great, medium, and small, appear. The samadhi of abiding the mind in the clear mandala of the deity of the union of appearance and emptiness is powerful, and by attaining the samadhi of the continuous dharma stream, one can listen to instructions from the Nirmanakaya of the Buddha. As it says in the Ornament of the Sutras: 'At that time, from the continuous dharma stream, for the sake of the Shanti of the Buddhas and, to obtain vast wisdom, one obtains vast instructions, and goes to all world realms.' So it is said. Then, when the wind and mind of the dharma chakra become workable, warmth, peak, forbearance, and supreme dharma arise, which are the qualities of the application path. The mandala of the deity of the union of appearances becomes clearer and more stable than from mantra. Then, when the wind and mind of the enjoyment chakra become workable, the first two knots of the central channel unravel, and one sees that the self-nature of reality cannot be created. That is the first ground of the noble ones, and the twelve hundred qualities of the path of seeing appear, and one can listen to the dharma from the Sambhogakaya. Then, when the knots of the crown's great bliss chakra become workable, the knots of the central channel from the third to the twentieth unravel two by two, and the qualities of the nine grounds of the path of meditation gradually appear. That is, all eight grounds from the second ground, the stainless, to the ninth ground, the good intelligence, are holders of the great seal of the path of meditation with the illusory body of wisdom, and the tenth ground, the cloud of dharma, is the Vajradhara, the spontaneously accomplished five kayas.
Chinese
最终持有这种装束的人被称为圆满成就持明者。许多先贤认为，在禅定地的阶段，十二时轮停止，首先是加行道顶法。从第二地开始，依次与圣者的十地和无学佛地相联系而进行阐述。如果在获得智慧身之前，十二时轮没有停止，那么智慧身就不会成就，就像此生的蕴没有停止就无法成就中阴身一样。不仅如此，功德的差别也在于，据说获得第一个禅定地后，就能见到十方世界一个世界的意义。如时轮中所说，从第二地开始，后后依次以二倍的数递增。按照这种说法，如果获得第十种意义的见解，就只能见到五百一十二个世界的意义。如果是这样，那么在显宗的阶段也是如此。圣者十地的功德在《入行论》中说：‘略言此十地之功德，已超语言之范畴，于非语言之总集中，如微尘之数有几许，即有尔许之功德。’等等，这与许多经论相违背，存在过失。因此，这里秘密真言自宗的道位结合方式是：如果生起次第粗细都获得稳固，那么智慧会逐渐到来，并获得智慧法自在，这意味着忆念和正断所包含的资粮道小中等的功德圆满。如果生起次第达到高峰，并且在相续中生起圆满次第的明相，那么就获得了神变足四支的功德，即资粮道大的功德。通过串习因位的圆满次第，五根的功德自然成为加行道暖位。通过稳固这一点，就能获得顶位和忍位，这来自于内部上降下流四喜所包含的融乐。这意味着圆满了禅定地第十一地以下的功德。禅定地第十二地的七百九十九个刹那，是加行道顶法。通过稳固这一点，就能获得下稳固四喜所包含的五力的自性，即智慧身虚空藏。