English
Now, the two distinctions of the middle have already been discussed. Here, for those of lower intellect, one investigates and explains from each word and phrase. By making the previous path the cause for realizing the view, thereby bringing the path to its culmination and attaining the fruit, the summary of that is as follows: Relying on the investigation of words and phrases, one realizes the view. By putting this into practice, one progresses through the five paths in sequence, ultimately reaching culmination, thereby actually attaining the fruit—the Sugata Buddha himself. Because of having the qualities of attaining the fruit, those of lower intellect, in order to ascertain the meaning of the tantra, need to combine each word and phrase with each meaning through ten methods of guidance. In particular, one should diligently practice the investigation of words and phrases like a tortoise retracting its body. As it says in "Self-Liberation": "With a mind like a tortoise retracting, it is said that the letters' syllables are compressed." Therefore, by investigating from each word and phrase, making it the object of thought, one manifestly obtains and realizes the meaning of the tantra, and all the remaining meanings of the beginning and end of the tantra are contained therein. Second, the meaning of the title. Correct. The phrase "From the drop of the heart" is consistent with the words and phrases. For beings suitable as vessels for self-nature and training, in order to make it compatible with the wisdom of pure disposition, it is called a "chapter" because it determines and defines the meaning of the scripture, meaning the third counting. Fourth, the appearance of the Sugata fruit is twofold: Counting. First is the teaching, correct. In order to ascertain the secret mantra Vajrayana, one needs to know the appearance of the self-nature of knowledge as its component; for those who have not realized it, there is the deluded appearance of the six realms of samsara; and the appearance of the path of the three types of disciples, such as view, meditation, and conduct, which are its antidotes, have already been discussed. Here, the fourth is the summary of the appearance of the ultimate fruit—the Sugata, which is as follows: That is, the practitioner, through realization and practice, has three characteristics before the appearance of the fruit: The characteristic of knowing as the cause is realizing the view; the characteristic of entering as the condition is practicing through conduct and meditation; the characteristic of manifesting as the fruit is the end of the activities of abandoning and counteracting on the path is the fruit. Therefore, for the prophecy that clearly elucidates the meaning of karma without inversion, there is the temporary fruit—Vidyadhara, and the ultimate fruit—the complete
Chinese
成佛之法有二。二是讲述，其中有二：持明和佛。第一又有二：数，第一是讲述，正，果分为二，先说持明，也有四：从有漏到无漏的结合之获得方式，持明的种类，持明之定义的确定，以及进入状态的方式，通过这四种方式进行详细解释。第二讲述有四：数，第一是获得方式，正，就像声闻乘有余依涅槃和无余依涅槃两种果位的获得方式的例子一样。这里，以有余依寿命自在的获得方式和无余依异熟持明的获得方式这两种方式，前者在此生获得，后者在中阴获得两种寿命，然后与大手印结合，之后与任运成就结合。第二是种类，正，异熟持明就像金翅鸟的幼鸟破壳而出时，与母亲一样具有能力；猛兽幼狮从母胎中被母亲的牙齿解开时，与母亲一样具有能力一样，瑜伽士在脱离肉身束缚时，立即转化为大手印之身。如《宝性论》中说：如在蛋中的鹏鸟，如在胎中的狮子，如网眼和增长一样，瑜伽士被肉身所束缚，如何能显现功德？舍弃五蕴，于法界解脱。又如《小道》中说：以意观想天神之身，手印自身显现，在留下余蕴的中阴，成熟为无余大手印，业力之身即是瑜伽。远离身体、界限、生处三漏的见道者，实际上是身、相、心三者无别，智慧将觉性转化为自显之身，象征着掌握了寿命。离系果是五蕴不坏，以虹身带到更高的道和佛地。如《道次第》中说：身界生处漏已尽，化为金刚身，寿命之种，于见道法中入灭，不舍肉身而成佛，远离一切怖畏，神变圆满。修道大手印持明是
English
There are two ways to attain Buddhahood. The second is explanation, which has two aspects: Vidyadhara and Buddha. The first has two aspects: enumeration, first is the teaching, and direct. The first of the two divisions of the result, Vidyadhara, also has four aspects: how to attain the union from contaminated to uncontaminated, the types of Vidyadhara, the definition of Vidyadhara, and how to enter the state, which are explained in detail through these four aspects. The second explanation has four aspects: enumeration, the first is the way to attain, and direct. Just as in the Hearer's Vehicle, there are two examples of how to attain the result of Nirvana with remainder and Nirvana without remainder. Here, the former, the attainment of life empowerment with remainder, and the latter, the attainment of the Vidyadhara of complete maturation without remainder, are attained in this life, and the latter attains two kinds of life in the intermediate state, and then unites with Mahamudra, and then unites with spontaneous accomplishment. The second is the types, and direct. The Vidyadhara of complete maturation is like a Garuda chick breaking out of its egg, having the same ability as its mother; like a lion cub being released from its mother's womb by its mother's teeth, having the same ability as its mother, the yogi transforms into the body of Mahamudra as soon as he is free from the bondage of the physical body. As it is said in the Precious Jewel Casket: Like a Garuda in an egg, like a lion in a womb, like a net and growth, the yogi is bound by the physical body, how can virtues arise? By abandoning the aggregates, one is liberated in the Dharmadhatu. Also, as it is said in the Small Path: With the mind relying on the form of the deity, the mudra itself becomes clear, in the intermediate state where the remainder is left, it matures into the great Mahamudra without remainder, the body of karma is the yoga. The Path of Seeing, which is free from the three outflows of body, realm, and place of birth, is in reality the indivisibility of body, appearance, and mind, where wisdom transforms awareness into the self-manifested body, symbolizing the mastery of life. The result of separation is that the five aggregates are indestructible, and the rainbow body is taken to the higher path and the Buddha-ground. As it is said in the Stages of the Path: The outflows of body, realm, and place of birth are exhausted, transformed into the Vajra body, the seed of life, entering Nirvana in the Dharma of the Path of Seeing, becoming a Buddha without abandoning the physical body, free from all fears, and perfect in miracles. The Vidyadhara of the Path of Meditation Mahamudra is
Chinese
瑜伽士我之此身，先前于手印一体之时，观修本尊五部之何者，于脉身显现，于数量之轮，心不摇动而安住。彼即是：自身本来即大手印，观修现前所成之身，相好圆满四显六具，称为大手印之部。具有智慧身之相，于地水火风之金刚身中解脱，数量之轮现前显现，观修无漏之道，称为不动瑜伽士。如是。任运成就持明者，身语意功德事业五者，彼一一亦各有五，即身智庄严之轮二十五，任运成就，智慧自显现也。若问与佛有差别否？于等持与佛无别，然任运成就持明者，于后得有习气之垢染，故仍有等持与对治之勤作。彼即是：为思议任运成就之故，具一切智之妙眼，现见文字轮，于不动者不分别，至今尚未现前广大，于最后刹那逝去。如是说。第三、词义与正直。于火中安住之有情种类，有正直仙人火之瑜伽，以及山鹿火鼠白二者之住处亦于火中。食物衣服等受用诸物亦于火中受用，离火则死故，不离于火。于水中安住之有情之住处亦于水中，食物衣服等受用亦于水中行。离水则死故，不离于水。于风中安住之有情种类，鸟类大鹏金翅鸟空中入定者，其住处亦依于风。食物等资具亦于风中行，离风则死故，如不离于风一般。又或者，如火之自性为热，水之自性为湿，风之自性为轻且动摇，不离彼等一般。何等瑜伽士，此等为佛之种性所摄持，故不复舍弃，故称为持明。彼亦初从见解证悟而生，中于观察修之事业而行，终至漏尽。
English
The yogi, my own body, previously, at the time of the one mudra, whichever of the five classes of deities of the yidam is meditated upon, appears in the channel body, and the mind abides unmoving in the wheel of numbers. That itself is: One's own body is originally the great mudra. The form that becomes manifest through meditation, complete with the four signs and six ornaments, is known as the lineage of the great mudra. Possessing the aspect of the wisdom body, liberation occurs in the vajra body of the elements. The wheel of numbers appears manifestly. The path of meditating on the stainless, is called the unmoving yogi. Thus it is. The spontaneously accomplished vidyadhara is the five: body, speech, mind, qualities, and activity. Each of these also has five, so the twenty-five wheels of the adornment of body-wisdom are spontaneously accomplished, and wisdom is self-manifest. If you ask, is there no difference from the Buddha? In equipoise, there is no difference from the Buddha, but the spontaneously accomplished vidyadhara, in the subsequent attainment, has the stain of habitual tendencies, so there is still effort of equipoise and antidote. That itself is: For the sake of inconceivable spontaneous accomplishment, possessing the supreme eye of omniscience, directly seeing the wheel of letters, in the unmoving, there is no conceptualization. Still not manifestly vast, departing in the final instant. Thus it is said. Third, the definition and straight. For the class of sentient beings abiding in fire, there is the yoga of the straight ascetic of fire, and the dwelling place of the two, the deer, fire-mouse, and white, is also in fire. Food, clothing, and other enjoyments are also enjoyed in fire, and because they die if separated from fire, they do not depart from fire. The dwelling place of sentient beings abiding in water is also in water, and food, clothing, and other enjoyments are also done in water. Because they die if separated from water, they do not depart from water. The class of sentient beings abiding in wind, the birds, garudas, those who enter samadhi in the sky, their dwelling place also relies on wind. Food and other necessities are also done in wind, and because they die if separated from wind, like not departing from wind. Or, like the characteristic of fire is heat, the characteristic of water is moisture, the characteristic of wind is light and moving, not departing from those. Whichever yogis, these are seized by the lineage of the Buddha, so they do not relinquish them, so they are called vidyadharas. That also, first, arises from understanding the view, in the middle, acts in the activity of analytical meditation, and finally, to the exhaustion of outflows.
Chinese
由于在无有之法性中，从见道以上就没有退转和衰败，因此，以“持有佛陀的血统”这三点，就成立了“持明”的定义。正如经文中所说：“精通、证悟、习行持明，天等金刚持，不舍总持得名。” 以及《狮子圆满力》中所说：“最初在何处，最终亦往彼处，现在安住于彼义，中间修习智慧续力。” 第四，处所。 解释：持明者的住所并没有固定在一个地方，为什么呢？因为外在显现的一切器情万法，都是心性觉性的自显，所以任何地方都可以。正如《道次第》中所说：“显现是觉性持有的处所，觉性显现对处所没有执着，生起之相貌随意义而转变。” 第二，佛陀分二： 计数：第一是教法。 解释：成就了圆满五道断证事业之果位的诸佛之名相，即：获得果位佛陀的方式，以及获得的体性，以及果位地的名相，以及以智慧观察所化众生的境界，以及慈悲化现的示现方式，以及利他事业的方式，以及安住于意之智慧的方式，这七个总纲之中详细解说，应当知晓。 第二，解释分为七个方面：获得的方式，体性，名相，以何种方式看待所化众生，慈悲化现的显现方式，无有勤作而成就利益的方式，以及意之安住状态，从一和多中解脱，是不可思议的。 第一，获得的方式分为二： 计数：第一，为了自利而获得自显的方式。 解释：就自利而言，获得果位的方式，在广说中这样说到：例如，如意树清晰地显现叶子和果实的所需所欲，又如，如意宝珠，无论祈求什么，都能在显现中无分别地出现各种所需所欲。虽然这两个例子在显现上看起来像是实有的事物，但实际上，它们丝毫没有以自性的方式成立的实体。那么