English
Ultimately, one who holds such attire is called a Vidyadhara of Spontaneous Accomplishment. Many previous scholars have held that in the stage of meditative absorption, the twelve junctures of time cease, the first being the peak Dharma of the path of joining. From the second onwards, they are explained in relation to the ten bhumis of the path of learning of the noble ones and the bhumi of the Buddha, who is beyond learning. However, if the twelve junctures of time do not cease before obtaining the wisdom body, the wisdom body will not be accomplished, just as the bardo existence cannot be accomplished without the cessation of the aggregates of this life. Moreover, the distinctions of qualities are also such that it is said that upon obtaining the first meditative absorption bhumi, one sees the meaning of one realm of the ten directions. As stated in the Kalachakra, from the second bhumi onwards, the later ones increase by a factor of two. According to that system, if one obtains the tenth sight of meaning, one will only see the meaning of five hundred and twelve world realms. If that is the case, then even in the context of the sutra vehicle, the qualities of the tenth bhumi of the noble ones are described in the Engaging in the Bodhisattva Deeds: 'In brief, the qualities of this tenth bhumi, have greatly transcended the realm of speech, in the aggregates that are not the realm of speech, as many dust particles as there are, so many qualities there are.' And so on, which contradicts many sutras and treatises, and is a source of faults. Therefore, here, the way to combine the bhumis and paths of the secret mantra's own path is as follows: If one gains stability in the coarse and subtle stages of the generation stage, then wisdom gradually arrives, and one gains mastery over the wisdom dharma, which means that the qualities of the small and medium accumulation paths, which are included in mindfulness and perfect abandonment, are perfected. If the generation stage reaches its peak, and the clear appearance of the completion stage arises in the continuum, then one obtains the qualities of the four legs of miraculous power, which is the nature of the great accumulation path. By familiarizing oneself with the completion stage of the cause, the qualities of the five faculties naturally become the heat of the path of joining. By stabilizing that, one obtains the peak and forbearance, which arise from the bliss of melting, included in the four joys of ascending and descending internally. This means that the qualities of the meditative absorption bhumis up to the eleventh bhumi are perfected. The seven hundred and ninety-nine moments of the twelfth meditative absorption bhumi are the peak Dharma of the path of joining. By stabilizing that, one obtains the nature of the five powers, included in the lower stable four joys, which is the wisdom body, the treasury of space.
Chinese
在最后完成的瞬间，由于获得了完全清净的空性智慧，即意义上的圆满次第的光明，因此是菩提支分见道。清净的自性是十六种真谛。那时，无论之前是否获得了微细身，在自己的显现中，幻身只是风心的本尊显现或消失。由于尚未获得双运身，因此被称为智慧光明独身。这是安住于圣者见道乐空的唯一光明。那时，轮回的身语意三和执着分别都已断除。之后，当从光明中起身时，证悟法性现前的乐大位和智慧的无量坛城二者，本体无别地成就的双运，在一切定中和定后持续不断地生起，因此成就了双运持明智慧身。这比欲界色界的持明者和圆满究竟道的灌顶等更为殊胜，因此是学道的顶峰，或者是最主要的，身语意智慧融入金刚之列，因此获得了金刚四无别的智慧身。这是以圣道八支的自性修道，虽然九地以下有不同的道，但从十地尽头开始，只有这样的道才能到达圆满佛地，并且与圆满佛陀的形象相同。因此也被称为佛陀、圆满佛陀、圆满菩提、金刚萨埵等。在十地尽头，产生身语意三和漏乐二取的法依，精液、微粒、风三者，以及与三者融为一体的坚固心识，虽然粗大的物质法不显现，但由于微细的分别识仍然存在，因此微细的二取并未停止。为了净化它，在十地尽头的最后，通过大贪欲道的灌顶，出现了一种圆满地道的方式。因为之前的地道未能完全圆满心性的功德，所以大乐的智慧也仍然是变化的。
English
At the moment of ultimate completion, having obtained the clear light of the perfection stage of meaning, which is the wisdom of emptiness of all things, it is the path of seeing the limbs of enlightenment. The pure nature is the sixteen truths. At that time, whether or not the subtle body has been obtained before, in one's own appearance, the illusory body, the deity body of mere wind-mind, appears or disappears. Since the union body has not yet been obtained, it is called the wisdom clear light solitary body. This is the clear light that is placed in equipoise on the bliss-emptiness of the noble path of seeing. At that time, the three doors of body, speech, and mind of samsara and attachment and conceptualization have been abandoned. After that, when one arises from that clear light, the great bliss ground of realizing the nature of reality directly and the myriad mandalas of wisdom, the union that is established as inseparable in essence arises continuously in all equipoise and post-equipoise, therefore, the wisdom body of the union vidyadhara is accomplished. This is more excellent than the vidyadharas of the desire and form realms and the empowerment of the complete supreme path, etc., therefore, it is the supreme of the path of learning, or the most important, the body, speech, mind, and wisdom are included in the vajra rank, therefore, the wisdom body of the indivisibility of the four vajras is attained. This is the path of meditating on the nature of the eight limbs of the noble path, although there are different kinds of paths below the ninth ground, from the end of the tenth ground, only this kind of path is the most excellent way to proceed to the state of complete Buddhahood, and because it is similar in appearance to the complete Buddha himself. Therefore, it is also called Buddha himself, complete Buddha, complete enlightenment, Vajrasattva, etc. At the end of the tenth ground, the three doors of body, speech, and mind and the dharma support that generates the appearance of dualistic perception of leaking bliss, the three: semen, particles, and wind, and the stable mind that is mixed as one with those three, although coarse material dharmas do not appear, because subtle discriminating consciousness still exists, subtle dualistic perception has not ceased. In order to purify it, at the very end of the tenth ground, through the empowerment of the path of great desire, one way of perfecting the grounds and paths occurs. Because the previous grounds and paths were unable to completely perfect the qualities of mind itself, the wisdom of great bliss is still subject to change.
Chinese
是这样的。这里将不可改变的大乐智慧达到圆满的次第，安立为地道圆满之理。也就是，现证大菩提，精液、微尘、风这三者的细微习气完全断绝，因此也彻底舍弃了漏乐的习气，身语意智慧金刚无二无别，成为具足四身自性的佛陀。也就是，由于精力的精华清净，相好圆满，并且生起合和的身坛城和供品，是身金刚。微尘即红色成分清净，因此大乐本身显现为不可摧毁的语，是语金刚。黑暗即风清净，因此大乐的智慧，在不分别的状态中，如所有、尽所有的一切法全部了知，是意金刚。体验变化之乐的知识的种姓清净，因此心性转变为不可改变的大乐，是大乐之身智慧金刚。那时，结合的智慧自性清净显现的部分，是法身一切相，并且以究竟的忽然清净而特别，风融入中脉，音声显现为语，是各种法门的报身。大乐的不变明点是体性身，它遍布一切有情，并且以散布的方式，遣除他者的痛苦的悲悯，示现无边所调伏的化身。而且，微尘的精华从顶髻到珍宝之间安住十二分，因此是十二种真如，白色成分的精华从珍宝到梵穴之间，以十六喜的次第安住，因此彼即是十六种相双运的体性，地的功德。共同的是从经部产生的无漏功德二十一种等，不共同的是具有合和七支等，具有无尽的智慧海，事业与虚空等同，广大无间断任运成就的自性显现的究竟，获得无学双运圆满正等觉的果位。第五个问题，灌顶本尊和加持本尊都说是五部，现在大手印中，加持
English
It is like this. Here, the process of attaining the complete and unchanging great bliss wisdom is established as the way to complete the stages and paths. That is, having attained great enlightenment, the subtle imprints of the three elements of semen, particles, and wind are completely eliminated, and therefore the imprints of leaking bliss are also completely abandoned. Body, speech, mind, and wisdom are indivisible vajras, and one becomes a Buddha possessing the nature of the four bodies. That is, because the essence of energy is purified, the marks and signs are perfected, and the union of the body mandala and offerings arises, it is the body vajra. The particle, that is, the red element, is purified, so great bliss itself appears as indestructible speech, it is the speech vajra. Darkness, that is, the wind, is purified, so the wisdom of great bliss, in a state of non-discrimination, knows all phenomena as they are and as many as they are, it is the mind vajra. The lineage of knowledge that experiences changing bliss is purified, so the nature of mind is transformed into unchanging great bliss, it is the wisdom vajra of the great bliss body. At that time, the aspect of the union of wisdom, the pure nature of reality, manifests as the dharmakaya, which is all-encompassing, and is distinguished by the ultimate sudden purity. The sound of the wind dissolving into the central channel manifests as speech, which is the sambhogakaya of various dharma doors. The unchanging bindu of great bliss is the essence of the body, and it pervades all sentient beings, and in a spreading manner, the compassion that removes the suffering of others manifests as the endless nirmanakaya that tames beings. Moreover, the essence of the particle abides in twelve parts from the crown to the jewel, therefore it is the twelve aspects of reality. The essence of the white element abides in the order of the sixteen joys from the jewel to the brahma aperture, therefore it is the nature of the union of sixteen aspects, the qualities of the earth. The common qualities are the twenty-one categories of uncontaminated qualities arising from the sutras, and the uncommon qualities are the possession of the seven branches of union, etc., possessing an inexhaustible ocean of wisdom, and the ultimate manifestation of the spontaneously accomplished nature of activity that is as vast and continuous as the sky, one attains the state of a Buddha who has perfectly completed the non-learning union of perfect enlightenment. Fifth question, it is said that both the initiation deity and the blessing deity are of the five families, but now in Mahamudra, the blessing
Chinese
如果说，从身语意三者的加持之外，不作功德事业二者的加持，这怎么可能呢？如果这样问，功德事业之神，你作为有法，因为你在脐轮的左右，以月亮上的蓝色སྭཱ་（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思： स्वा）和绿色ཧཱ་（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思： हा）的形象进行增长，所以不需要加持，因为加持之神是金刚三部的神。如果承认，那么，你作为有法，必须如此。需要的理由是，经部中说了加持的咒语，从ༀ་མ་ཧཱ་ཀཱ་ཡ་（藏文，梵文天城体：ॐ महाकाय，梵文罗马拟音：oṃ mahākāya，汉语字面意思：嗡，大身）到མ་ཧཱ་པཱུ་ཛ་བཛྲ་（藏文，梵文天城体：महापूजावज्र，梵文罗马拟音：mahāpūjāvajra，汉语字面意思：大供养金刚）之间的五个咒语。注释中说，在头顶的梵穴处，月亮上有白色ༀ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），在喉咙的莲花上有红色ཨཾ་（藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：आं），在心间的意念前方的太阳上有蓝色ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：हुं），在脐轮的左右，月亮上有蓝色སྭཱ་（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思： स्वा）和绿色ཧཱ་（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思： हा）的五个字完全变化，由此五金刚的五位神进行增长。如《根本续》中也说：“三处遍布融入字，光芒四射大集群，三界加持威光聚，自性金刚三处住，二因缘之自显现。脐轮二者月亮上，蓝绿字སྭཱ་ཧཱ་（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思： स्वाहा）二者，随顺光之功德上，支分圆满具威光。”因此这样说。又说五部需要加持。那么，五加持神和五灌顶神承认为一体，因为身金刚不动佛和不动佛是一体的。事业金刚成所作和成所作是一体的缘故。如果承认，那么，这五灌顶神，你作为有法，因为你不是八识转为五智的标志的五部头饰所束缚者，因为你是对所有神进行增长的遍行五金刚之神。承认标志。如果承认，那么，你作为有法，必须如此，因为你是五蕴转为五部的标志的遍及之神。还有，加持神和灌顶神二者，身体的装束也应该是一样的，因为二者都是五部之神是相同的缘故。如果承认，那么，不是这样的，因为加持神必须是五部报身的装束，因为报身比化身广大，而且化身的化身基础也是报身，而灌顶神是装束五部化身的装