English
The reason for going to the pure land is that: it is easier to realize the nature of reality through observation; to keep pure vows; and the power of aspirations is strong. This is called temporary enlightenment, or sudden transcendence. Second, regarding the Mahamudra Vidyadhara of the path of meditation, there are two types: Recitation. First, briefly explaining the similarities with the previous body. Straightforward. Now, we will explain the intermediate stage of these three uncontaminated paths, which is the Mahamudra Vidyadhara of the path of meditation. Just like in the brief explanation of the body of the longevity empowerment before, here too, the four, two, and eight bodies should be perfected, as follows. Second, explaining in detail, there are eight aspects to this: Recitation. First, the cause of attainment. Straightforward. Through practicing the yoga of the accumulation path Mahamudra and numerous meditations, the contrived yogi, because his own body composed of the four elements is also the nature of mind, sees all external conceptualizations as the mandala of the self-nature deity, thereby directly seeing its meaning. Through familiarizing oneself with samadhi, and ultimately at the end of accumulating the two accumulations, by practicing clusters of accumulations on the path of application, one obtains the two, maturation and longevity empowerments, on the path of seeing. Therefore, those who believe that the pervasive defilements existing in the continuum of the seer are purified, that itself is the cause of the nature of the Mahamudra Vidyadhara of the path of meditation. Furthermore, the way to combine the maturation Vidyadhara with Mahamudra is: the body is the body of a god or human, and the mind matures into Mahamudra, therefore some believe that by abandoning the body, one can achieve Mahamudra. But the combination of longevity empowerment with Mahamudra does not believe this way. Because it is not believed that the generator and the generated are sequential cause and effect, but rather that both body and mind mature into Mahamudra. Second, the time of attainment. Straightforward. It is not believed that cause and effect need to be practiced step by step in chronological order to be attained, but rather that cause and effect are inseparable, and their essence is one. Therefore, by taking that essence of inseparable cause and effect as the path, after obtaining the longevity empowerment, along with the remaining body, delaying from one hundred years to one hundred years to be like an eight-year-old youth, at the final stage of practice, that longevity empowerment becomes Mahamudra itself. On this basis, the time to combine with the higher path.
Chinese
无法确定唯一的标准。第三，本体分为两种：心大印显现为报身之本体，身大印显现为报身之装束。第一种又分为两种：首先，显现为本体之真实；其次，见道者自身的心性转变为本尊之身，即大印。证悟其义，并在道上将大印观修成一和二之后，无论所修的本尊是寂静尊还是忿怒尊，都将显现于面前。此身具足三十二种殊胜妙相和八十种随好，报身持明者如同圆满报身一般，因此如同第二报身一般，是修道大印之持明。当将寿命灌顶与大印结合时，其身体是舍弃还是不舍弃？如果舍弃，那么寿命灌顶所依之法，应成为无生无死的金刚身，或成为非有余身，因为身体已被舍弃。如果承认，则与《八十品》中所说“身体未舍而成佛”相违背。如果不舍弃，那么大印所依之法，应成为具有金刚身，因为不舍弃金刚身。如果承认，则与“具有智慧身之装束，从生起金刚身中解脱”之说相违背。如果这样问，则应进行分析：说是舍弃本体还是不舍弃？说是舍弃本体，但说是舍弃相续还是不舍弃？说是不舍弃相续。一般而言，解脱的方式有两种：以舍弃相续的方式解脱，以及不舍弃相续的方式解脱。第一种是：从异熟果报与大印结合之时，舍弃三身和四身，转变为智慧身。第二种是：从寿命灌顶与大印结合之时，不舍弃金刚身，以相续转变的方式，金刚身本身解脱为虹身智慧身。如果说不能解脱，那也是可以的。例如，马尾可以变成肿块，柳树可以变成青蛙，或者铁可以变成金漆。就像黑暗、光明和毒药一样，不舍弃原来的状态而发生转变。第二是五种姓各自的持明者。其次，具体而言，有金刚部的大印，同样也有莲花部如来部，以及宝生部。
English
It is impossible to fix a single standard. Third, the essence is divided into two: the mind Mahamudra appearing as the essence of the Sambhogakaya, and the body Mahamudra appearing as the adornment of the Sambhogakaya. The first is divided into two: first, the reality of appearing as the essence; second, the Path of Seeing itself transforms the nature of mind into the deity's body, which is the Mahamudra. Realizing its meaning, and after meditating on the deity as one and two in the path of Mahamudra, whichever deity of peaceful or wrathful appearance is meditated upon, that deity will appear before you. This body possesses the thirty-two major marks and eighty minor marks, and the Sambhogakaya Vidyadhara is like the complete Sambhogakaya, therefore, like the second Sambhogakaya, it is the Vidyadhara of the meditation path Mahamudra. When combining the longevity empowerment with Mahamudra, is that body abandoned or not abandoned? If abandoned, then the object of the longevity empowerment should become the indestructible Vajra body without birth and death, or become a non-residual body, because the body has been abandoned. If accepted, it contradicts the statement in the "Eighty Chapters" that "Buddhahood is attained without abandoning the body." If not abandoned, then the object of Mahamudra should become one with the Vajra body, because the Vajra body is not abandoned. If accepted, it contradicts the statement that "possessing the adornment of the wisdom body, liberated from the arising Vajra body." If asked in this way, then it should be analyzed: is the essence abandoned or not abandoned? It is said that the essence is abandoned, but is the continuum abandoned or not abandoned? It is said that the continuum is not abandoned. Generally speaking, there are two ways of liberation: liberation by abandoning the continuum, and liberation by not abandoning the continuum. The first is: from the time of the ripening result combined with Mahamudra, abandoning the three bodies and four bodies, transforming into the wisdom body. The second is: from the time of the longevity empowerment combined with Mahamudra, without abandoning the Vajra body, in the manner of continuous transformation, the Vajra body itself is liberated into the rainbow body wisdom body. If it is said that liberation is not possible, that is also possible. For example, a horse's tail can become a swelling, a willow tree can become a frog, or iron can become gold paint. Just like darkness, light, and poison, without abandoning the original state, it transforms. The second is the Vidyadharas of the five families respectively. Secondly, specifically, there is the Mahamudra of the Vajra family, and similarly, there is the Wheel of the Tathagata family, and the Ratna family.
Chinese
莲花部和宝剑事业的手印。以五种手印象征，成为持有五部中任何一部的本尊手印部之种姓和装束者，是为手印持明。第二，显现为报身装束者有二。数。第一，装束显现的真实情况。正。也就是自己的身体从原始以来就安住于本尊身的手印部，见解通达。通过禅定反复修习，无论哪个本尊部的本尊，都以根识现量显现的本尊身，具备共同和殊胜的相好、四种神变、六种神通和二十五种功德，那即是手印持明的相好。被称为神变和神通。第二，持有智慧身装束，并且与长寿灌顶不同，因此寿命是无量的。正。智慧幻化身具有报身装束，如异熟般生起的身体，以及如长寿灌顶般无生无灭的生起次第金刚身，也从衰老中解脱。获得智慧幻化身，因此手印持明的寿命是无法衡量的。如长寿灌顶般延长百年又百年，无需努力就能显现果位，并且超过了长寿灌顶。第四，分类有三。数。第一，总体展示手印持明的分类。正。在手印持明本身之中，有克里亚部的三种手印，乌巴亚部的四种手印，瑜伽部的五种手印，以及玛哈瑜伽至尊部的五种手印，即五种手印，因为持有这些本尊的种姓和装束，所以是手印持明。其中也有分类或种姓四种，如同之前长寿灌顶中也有本体药和方便持明等分类一样，这里也有好坏的差别。第二，特别是玛哈手印部的分类。正。像这样，在所有手印持明中最为殊胜的玛哈瑜伽手印持明，那些名称的分类是第二种。第三种有五种生起，是什么呢？
English
The Mudra of the Lotus family and the sword activity. Symbolizing with five hand seals, one who becomes the holder of the lineage and attire of the Great Seal family of whichever of the five families is, is the Vidyadhara of the Great Seal. Second, there are two appearances in the Sambhogakaya attire. Count. First, the actual appearance of the attire. Correct. That is, one's own body has been abiding in the Great Seal of the deity's body from the very beginning. Understanding the view. Through repeated meditation with samadhi, whichever Yidam deity family it is, the deity's body that has become manifest to the senses, possessing the common and supreme marks and signs, the four miracles, the six superknowledges, and the twenty-five perfections, that is the marks and signs of the Vidyadhara of the Great Seal. It is known as miracles and superknowledges. Second, holding the attire of the Wisdom Body, and being different from the longevity empowerment, therefore life is immeasurable. Correct. The Wisdom Illusion Body has the Sambhogakaya attire, the body that arises like Vipaka, and the arising stage Vajra body that is unborn and undying like the longevity empowerment, is also liberated from aging. Having obtained the Wisdom Illusion Body, therefore the life of the Vidyadhara of the Great Seal is immeasurable. Like the longevity empowerment, it is extended for hundreds and hundreds of years, and without effort, the fruit is manifested, and it surpasses the longevity empowerment. Fourth, there are three categories. Count. First, the general presentation of the categories of the Vidyadhara of the Great Seal. Correct. Within the Vidyadhara of the Great Seal itself, there are the three Mudras of the Kriya family, the four Mudras of the Upaya family, the five Mudras of the Yoga family, and the five Mudras of the Supreme family of Mahayoga, that is, the five Mudras, because they hold the lineage and attire of those deities, they are the Vidyadhara of the Great Seal. Among them, there are also four types of categories or lineages, just as in the previous longevity empowerment, there were also categories such as the essence medicine and the expedient Vidyadhara, so here too there is a difference between good and bad. Second, in particular, the category of the Maha Great Seal. Correct. Thus, the Vidyadhara of the Great Seal of Mahayoga, which is the most supreme among all the Vidyadharas of the Great Seal, the categories of those names are the second. The third has five arising, what are they?
Chinese
由于安住于意平等性中不动摇，也被称为“不动成就瑜伽”。在转变寿命自在之际，由于不执着于见解，远离一切行相的勤作，也被称为“远离见道行相之道”。在见道中，由于安住于无漏法性自相显现的相续，也被称为“修道之道”。由于意不从法性平等性中动摇，也被称为“不动成就瑜伽”。也被称为“大手印持明”，这是第五个名称。第二，由于大预言真实显现，不需要与魔分别。真实。因为能预示证得佛果的圆满报身佛真实显现，所以称为“获得大预言的瑜伽”。因此，对于这个大预言，不需要与魔分别和考察的差别，即无漏的修道大手印持明。第五，意和。真实。具有报身智慧幻化身相的修道瑜伽士，即大手印持明者，具有佛陀三身中的第二身，报身佛的智慧之眼和意定。虽然比这低劣，但大手印与长寿自在和二见之意相续在无漏自相显现上相似，但还是有差别的，那是什么呢？长寿自在只是获得了意不动摇，而大手印则获得了意不从平等性中动摇的自在，并且由于禅定非常稳固，智慧安住于法界之中，因此二万四千等无数的天神眷属显现清晰。那么，会有人认为不需要修持，与报身佛没有差别吗？然而，因为仍然是道，所以修道瑜伽士安住于禅定之中，最终在道中不忘失发挥意之大力的意义，是具有勤作的，因此，佛陀与此有无勤作的差别。第六，行和。真实。为了自利，在不从安住于意平等性中动摇的同时，为了利他，在三千大千世界的一百个