Chinese
我是持明。是修道大手印持明。最后说的是道究竟顿成持明。首先是六地。第一，体性是：虽见法性之真谛，然因慧力弱小，未能以智慧之火焚烧浊世之身，故为无余涅槃。第二，本体：具有三种体性，即：心显现为天尊之身且圆满成熟；身未脱离异熟血肉之躯；身一脱离束缚，立即与大手印持明相结合。道次第中说：心中执持天尊之形，身体的束缚解脱后，胜者的身相显现，此即称为异熟。如是说。第三，种类：此异熟之身不被带到广大之地，故称无余涅槃。又称无生之身，无业之身。为自利故，不再取后世之胎，故又称有边际者。因心显现为天尊之身而成熟，故又称异熟持明。道次第中说：无余、无生、无业身，涅槃亦说为成熟法。如是说。第四，装束：保持先前之身和根本本尊的装束。心中执持天尊之形。如是说。第五，神通之境：以无漏天尊之清净眼等，四大洲之世界成为其境，且能成办彼等之利益。道次第中说：量度将洲界与身相连。如是说。第六，果：异熟之身一脱离束缚，立即与大手印光明身相结合。其中说：何时一脱离，四印圆满成为我，执持五金刚等明，大手印之果。如是说。长寿自在持明有六法。第一，体性是：于法性自性光明之本体中，不见可生之法，且成就不生不灭之金刚身之有余涅槃。第二，本体是：道次第中说：见义入道至究竟，积聚受用成就之悉地，身界生处漏尽，成金刚身乃长寿之族。
English
I am a Vidyadhara. This is about the Mahamudra Vidyadhara of the meditation path. Finally, it speaks of the Spontaneous Accomplishment Vidyadhara of the ultimate path. First, from the six grounds. First, the characteristic is: Although the truth of Dharmata is seen, due to the weakness of the mind, the body of the degenerate age of arising cannot be purified by the fire of wisdom, so it is the Nirvāṇa without remainder. Second, the essence: It has three characteristics: the mind is clear as the deity's form and matures completely; the body is not separated from the aggregate of flesh and blood of ripening; as soon as the body is free from bondage, it is joined to the Mahamudra Vidyadhara. From the Path Sequence: The form of the deity of the mind is held, and when the knots of the body are loosened, the body of the Victorious One becomes clear, and that is called ripening. Thus it is said. Third, the categories are: Since this body of ripening is not taken to the vast ground, it is called Nirvāṇa without remainder, and it is called the body without arising, and the body without karma. For one's own benefit, since one does not take the womb of the next existence, it is also called the last existence. Since the body of ripening matures into the appearance of the deity of the mind, it is also called the Ripening Vidyadhara. From the Path Sequence: No remainder, no arising, no karmic body, Nirvāṇa is also called the ripening Dharma. Thus it is said. Fourth, the attire is to maintain the attire of whatever the previous body was and whatever the root deity is. The form of the deity of the mind is held. Thus it is said. Fifth, the object of direct knowledge is: With the immaculate eyes of the undefiled deity, etc., the world of the four continents becomes the object, and one is able to accomplish the benefit of those. From the Path Sequence: Measure and connect the realm of the continent to the body. Thus it is said. Sixth, the fruit is: As soon as the body of ripening is free from bondage, it is joined to the body of light of the Mahamudra. From that: As soon as that is free, the four seals are perfected as me, holding the five vajras, etc., the fruit of the Mahamudra lineage. Thus it is said. The Vidyadhara of Longevity Empowerment has six dharmas. First, the characteristic is: In the essence of the self-nature luminosity of Dharmata, seeing that there is no arising to be created, and becoming the indestructible Vajra body, it is the Nirvāṇa with remainder. Second, the essence is: From the Path Sequence: Seeing the meaning, entering the path to the end, the Siddhi of accumulating and using practice, the body realm, the place of birth, the outflows are exhausted, becoming the Vajra body is the lineage of longevity.
Chinese
地。第三个是种类。其中有，本质是方便和药的持明，瑜伽度母的持明，以及殊胜道圆满次第四种。也就是说，前三种因为没有证悟串习的力量，依赖于物质和单纯的方便，所以在寿命上虽然相似，但却是有漏的。后一种是无漏的。第四种是装束，显示为人和欲界色界天神之主的装束。其中说：持有天人国王的生。虽然如此，但与其他的神人有很大的差别，因为安住于对生有自在。这其中说：人和天和梵天的生，虽然持有清净的生，但差别在于地上的住处会改变。这些也都是化身的装束。自己的本体是：现在的这个身体是金刚身的形象。第五，显现的对境，如同一般的六种神通，特别的是，以五根的二十五种识，与四大部洲百俱胝的刹土相等同为对境，并且做着那样的利益。道次第中说：无二显现证悟串习，见而净治六垢故，如是色声香味触，识之差别生五根。其他如天耳通，和天眼通，以及知他心通等所说。第六，果是：以次第或者顿超的方式与更高的道结合。道次第中说：如前次第和顿然。第三，大印持明有六种。第一，定义是：所修显现，因此持有先前所修的本尊的装束，是具有自相，并且以不动的等持一同安住，是进入净治垢染的学道持明。道次第中说：自心大印，修习显现之身，具足共同殊胜之相，受用二者手印之族。第二，本体是：道次第中说：具有智慧身的装束，从生处金刚身中解脱。第三，种类是：克里亚的三种，邬波耶的四种，瑜伽的五种，玛哈瑜伽的殊胜五种。其中说：彼等三种
English
Earth. The third is the types. Among these, there are four types: the Vidyadhara of Essence, Means, and Medicine; the Vidyadhara of Yogini Tara; and the Supreme Path of the Completion Stage. That is to say, the first three, because they lack the power of realization and habituation, rely on material substances and simple means. Therefore, although they are similar in terms of lifespan, they are contaminated. The latter is uncontaminated. The fourth is the attire, which is shown as the attire of the lord of humans and gods of the desire and form realms. Among these, it says: Holds the birth of the king of gods and humans. Although this is the case, it is very different from other gods and humans, because it abides with freedom over birth. In this it says: The birth of humans, gods, and Brahma, although holding pure births, the difference is that the dwelling place on earth changes. These are also the attire of emanations. One's own essence is: This present body is in the form of a vajra body. Fifth, the object of manifestation is the same as the general six superknowledges. In particular, the twenty-five consciousnesses of the five senses are equal to the billionfold realms of the four continents as objects, and they perform such benefits. In the Stages of the Path, it says: Non-dual manifestation, realization, and habituation, seeing and purifying the six stains, thus the distinctions of such forms, sounds, smells, tastes, and touches, the five roots of consciousness arise. Others, such as the divine ear and the superknowledge of the eye, and the knowledge of the minds of others, etc., are spoken of. Sixth, the result is: gradually or in a leap, combining with the higher path. In the Stages of the Path, it says: As before, gradual and sudden. Third, the Mahamudra Vidyadhara has six aspects. First, the definition is: the object of meditation is manifested, therefore holding the attire of the deity previously meditated upon, possessing its own characteristics, and abiding together with unwavering samadhi, it is the Vidyadhara of the path of learning, entering into the purification of defilements. In the Stages of the Path, it says: One's own mind is the great seal, the body manifested by meditation, possessing the signs and examples of common excellence, enjoying the family of the two mudras. Second, the essence is: In the Stages of the Path, it says: Possessing the attire of the wisdom body, liberated from the elemental vajra body. Third, the types are: the three types of Kriya, the four types of Upaya, the five types of Yoga, and the five supreme types of Maha Yoga. Among these, it says: Those three types
Chinese
四种母族，以及五种和殊胜五种的族裔持有者，如是说。第四种是装束：神的身躯从大手印中不移动，如是说。猎人和妓女等，以化身之身来调伏，如是说。第五种是神通的境界和意义：六种识的二十五种差别，虽然与长寿自在相同，但此者以明晰和稳固而著称，境界与报身刹土相同，因此也能做到那样的意义。道次第中说：如是境界的差别，意义圆满的力量和调伏全部完成，如是说。第六种是果：道次第中说：俱生之垢，无需勤作而自然成就，如是说。第四种是自然成就持明，有六种，第一种是定义：处于无二之道的证悟究竟的，尚未获得佛位的相续尽头的持明。道次第中说：如是清净的智慧，五身自然成就金刚持，从自然平等的状态中不移动，也安住于无分别之中，摧毁习气，刹那依赖的持明尽头。如是说。第三种是种类：事部三族，瑜伽部三族五种，无上瑜伽部的五身自然成就的胜幢三种。道次第中说：事业自然平等瑜伽的，大持明也是持明。如是说。第四种是装束：持有五身自然成就大金刚持的形象。道次第中说：装束如同胜者一般，因为五者自然成就，所以那样的就是胜者的代表。如是说。第五种是神通的境界和意义：如所有智的境界与胜者自身非常相似，并且尽力做到遍布虚空的众多意义。道次第中说：因为具有一切智智，所以境界是无量胜者自身，如同镜子一般的状态。如是说。第六种是果：最终在道的刹那相续尽头，以金刚喻定摧毁我执，好坏之相的细微习气也被摧毁，从而结合到圆满正觉的地位。如是，如前所说：以金刚喻定，摧毁我执的一切相
English
The four mother lineages, and the holders of the five and supreme five lineages, so it is said. The fourth is attire: The divine body does not move from the Great Seal, so it is said. Hunters and prostitutes, etc., are subdued by the emanation body, so it is said. The fifth is the realm and meaning of clairvoyance: The twenty-five distinctions of the six consciousnesses, although similar to Tshewang (Long Life Empowerment), this one is distinguished by clarity and stability, and the realm is the same as the Sambhogakaya field, so it is able to accomplish that meaning. In the Lamrim (Stages of the Path) it says: Such is the distinction of the realm, the power of complete meaning and the completion of taming, so it is said. The sixth is the fruit: In the Lamrim it says: The co-emergent defilements, without effort, are spontaneously accomplished, so it is said. The fourth is the Spontaneous Accomplishment Vidyadhara, which has six aspects. The first is the definition: The Vidyadhara who abides at the end of the continuum, having perfected the realization of the non-dual path, but not yet attained the Buddha's stage. In the Lamrim it says: Thus, pure wisdom itself, the five bodies spontaneously accomplished Vajradhara, unmoving from the state of spontaneous equality, also abiding in non-conceptualization, destroying latent tendencies, the end of the Vidyadhara dependent on the moment. So it is said. The third is the
Chinese
从……融入金刚界。如是说。第二，关于顿超之道，从何处生起之处，如何生起之理，如是生起与不生起之理由，如何生起之方式，顺便阐明邪见。第一，有漏道的结界一二，以及无漏的灌顶和大手印二者可能生起。第二，从道中遗失，跳到上方而结合。第三，顿超生起，次第道为何？必须具备三种法，何为三？可以从其他道中遗失，自然智慧广大，能够修持空性与悲心无别，三者聚集于一处。第四，因为那个理由，由于不是修持真如与一切显现二者无别的道，所以不生起。有漏的积资和任运成就的持明二者，因为不能从道中遗失，所以不生起。因为确定了异熟的真实果报广大，所以不生起。第五，有些人说，从积资也能生起顿超，经中说，从续部中变为无二，即大手印。从第一座结合大手印，持明获得殊胜成就。从第三座结合任运成就持明，成就殊胜成就之精华。从第五座结合成佛，因为这样说，所以不合理。续部的三种引证是，积资之时，修持第一、三、五座所获得的灌顶，依次广大，最终是结合于成佛之道的引证，不是从积资生起顿超的引证。如果那样，无漏道的集合与差别，将成为非见道，因为从积资生起顿超。不能这样认为，因为道次第中说，殊胜道的分界是一个。因为与此相违。第三，总说有漏与无漏的差别，分别阐述有漏与无漏的分界。第一，与一切烦恼相伴的业，完全取受，在三界中流转，所以是有漏。与此相反的是无漏。也就是执着。
English
From... it dissolves into the Vajra realm. Thus it is said. Second, regarding the path of Tögal, the place from which it arises, the understanding of how it arises, the reason for arising or not arising in that way, the manner in which it arises, and incidentally clarifying wrong views. First, it is possible to arise from the one and two mudras of the path with outflows, and from the two of empowerment and Mahamudra without outflows. Second, it is a union that occurs by abandoning the path in between and jumping to the higher level. Third, for the arising of Tögal, what is the gradual path? It must possess three qualities. What are the three? The ability to abandon other paths in between, naturally great intelligence, and the ability to meditate on emptiness and compassion as inseparable, the three gathered in one place. Fourth, for that reason, it does not arise because it is not a path of meditating on Suchness and all appearances as inseparable. The accumulation of merit with outflows and the spontaneously accomplished Vidyadhara do not arise because they cannot be abandoned in the middle of the path. It does not arise because the actual result of maturation is definitely vast. Fifth, some say that Tögal also arises from the accumulation of merit, because the tantra says, 'Having become non-dual from the tantra, it is the Mahamudra.' From the first session, one unites with Mahamudra, and the Vidyadhara obtains supreme accomplishment. From the third session, one unites with the spontaneously accomplished Vidyadhara, and the essence of supreme accomplishment is achieved. From the fifth session, one unites with Buddhahood, because it is said that way, it is not reasonable. The three citations from the tantra are: the empowerment obtained by practicing the first, third, and fifth sessions at the time of accumulating merit is progressively vast, and ultimately it is a citation for uniting with the path of Buddhahood, not a citation for Tögal arising from the accumulation of merit. If that were the case, the collection and differentiation of the path without outflows would become non-seeing, because Tögal arises from the accumulation of merit. It cannot be accepted, because the Stages of the Path says, 'The division of the supreme path is one.' Because it contradicts this. Third, generally explaining the difference between with outflows and without outflows, specifically explaining the boundary between with outflows and without outflows. First, the karma accompanied by all defilements is completely taken up, and it flows into the three realms, therefore it is with outflows. The opposite of that is without outflows. That is, attachment.