English
Because it is possible to gradually become familiar with realization, and because from the beginning there is the practice of combining the generation and completion stages, and because it is possible to draw forth the wisdom of the example of the profound generation stage, and also because even if one practices the yoga of the completion stage, it may not be possible to generate even just the wisdom of the example, therefore, whichever of the generation and completion stages taught in the various tantras one practices, if the wisdom of the example has not arisen in the continuum, then one must recognize that as the joining path of mantra. Among them, in the first two stages of the joining path, it is similar to a moon drawn in a picture, which is concordant; and in the latter two stages, it is similar to a moon in water, which has two characteristics. This is what Dharma Lord Mipham Rinpoche said. After that, making the wind-mind of the enjoyment wheel workable, and as the two knots at the lower end of the central channel are untied, the wisdom of meaning, which is symbolized, the nature of non-discrimination, appears manifestly like a real moon in the sky, thereby obtaining the path of seeing, and possessing the realization of the seven branches of enlightenment, such as the wisdom that can distinguish the meaning of reality. After that, as the wind-mind of the great bliss wheel is made workable, gradually untying the two knots of the central channel, the qualities of the nine bhumis of the path of meditation gradually arise, and realizing the great equality of appearance and existence, becoming the power of wisdom, thereby the qualities of the eight branches of the noble path, such as right view, are increased. Thus, in the stage of the nine bhumis of the path of meditation, gradually purifying the defilements that obscure the non-learning union, as the last knot of the channel is untied, the supreme Vajradhara of the peak of the crown is accomplished. Thus, according to the way of seeing the nature of reality, it is established as the five paths. It is said that the wisdom of seeing the nature of reality in that particular stage is given the name of clear light. In the path of accumulation, there is clear light of mere understanding, in the joining path there is example clear light, in the path of seeing there is meaning clear light, in the path of meditation there is learning clear light, and in the path of no more learning there is ultimate clear light. Thus, for the meaning of the great equality of reality, as the clear light of luminosity becomes better, the pure appearance also increases, in the path of accumulation it is the deity image of faith, in the joining path it is the deity image of wind-mind, in the path of seeing it is
Chinese
是光明之身。是在禅修道上修学的双运之身。是在佛陀果位上不需修学之双运之身，应当了知这些。如是，与此五道相关联的四种持明果位的清净、平等、证悟的功德，如阶梯般步步高升，由此，如第十三品将要阐述的，具足五种决定等五身的功德全部圆满的色究竟天刹土，不会经历漫长的时间，以殊胜方便智慧之力，如眼前的幻术般即可到达。这四种持明以何种方式涵盖了道呢？全知者认为五道全部被四种持明所涵盖。也就是说，首先，在生起次第上获得稳固，心性成熟为本尊，但对于那些未能通过近取行的行为来净化元素之垢染的人来说，安住于资粮道和加行道的，被称为异熟持明。如果他们未获得加行道的顶位，而异熟之身坏灭，则无需在下一世进行连接，而是在中阴获得大手印。因为心已经成熟为如幻空性的本尊身，所以一旦舍弃异熟之身，立即就能获得见道。如果以那个所依获得了顶位，则被称为成就寿命自在持明的圣者。那个身体也会转变为清净的如金刚般的身体，心也获得见道。据说，以那样的所依延续十六世之后成佛。如道次第中所说：证悟意义趋入究竟时，以积聚修行之成就，身界生处诸漏尽，转为金刚寿命族，于见之法中入灭，不舍此身而成佛。延续寿命的方式是，在《广大》中说：寿命为十六，百百倍增延而住，不舍此身而成佛，彼无三漏之漏。所谓三漏是：身体不由自主地舍弃，以及不由自主地生起疾病等，是身体的漏。成就禅定之心后，无法自主地受生于欲界，是界的漏。以及在四生中的任何一生中受
English
These are the deities of clear light. They are the deities of union that are cultivated on the path of meditation. They are the deities of non-learning union on the Buddha's ground, and one should know these. Thus, in relation to these five paths, the qualities of purity, equality, and realization of the four Vidyadharas increase like climbing a ladder. Therefore, as will be explained in the thirteenth chapter regarding the five certainties, etc., one will reach the Akaniṣṭha realm where all the qualities of the five bodies are perfected without delay, like a magic trick, through the power of special skillful means and wisdom. How do these four Vidyadharas encompass the paths? The Omniscient One believes that all five paths are encompassed by the four Vidyadharas. That is, first, having gained stability in the generation stage, and the mind itself having matured into a deity, but for those who have not been able to purify the impurities of the elements through the practice of the approaching conduct, those who abide on the path of accumulation and the path of joining are called the Vidyadhara of complete maturation. If they do not attain the peak of the joining path, and the body of complete maturation perishes, then there is no need to connect to the next existence, but the Mahāmudrā is attained in the bardo. Because the mind has matured into a deity body that is merely an illusory emptiness, as soon as the body of complete maturation is abandoned, the path of seeing will be attained. If the peak is attained with that basis, then it is called the noble one who accomplishes the Vidyadhara of life control. That body also transforms into a pure, vajra-like body, and the mind also attains the path of seeing. It is said that Buddhahood is attained at the end of continuing sixteen lifetimes with such a basis. As it is said in the Stages of the Path: When the realization of meaning reaches its end, by the accomplishment of accumulating practice, the body, realm, and birth, all outflows cease, transforming into a vajra life lineage, in the Dharma of seeing, one passes into peace, without abandoning this body, one becomes a Buddha. The way of continuing life is also, in the Extensive One, it says: Life is sixteen, multiplied by hundreds and hundreds, one dwells, without abandoning this body, one becomes a Buddha, that one has no three outflows of outflows. The three outflows are: the body is abandoned involuntarily, and illnesses and the like arise involuntarily, which is the outflow of the body. After the mind of meditation is accomplished, being unable to voluntarily be born in the desire realm, is the outflow of the realm. And being born in any of the four births
Chinese
我无力进入的是生处的遗漏。从见道的光明中升起的学者的双运，二地无垢等其余九地是融入智慧幻化身的大手印持明。答复中说：自身是胜者的手印，通过修习而显现的神，具有相好和神通，被称为大手印持明。如此。由持明所包含的修道中，如种姓的转轮王般行进的方式。道次第中说：自心是大手印，通过修习而显现的神，具有共同殊胜的相好，第二受用是手印的种姓，金刚、轮、宝、莲花和宝剑转为持明。如此。对此，在幻术师的解释中，从二地到五地，以证悟的智慧金刚摧毁自地的障碍，因此是金刚持明。第六地主要宣说般若波罗蜜多，转法轮。第七地也善于方便，如轮般转变，因此二者是轮持明。第八地自在不分别的智慧，因此是珍宝持明。第九地以无执着的方式清净，行利他之事，因此是莲花持明。第十地事业圆满，成办有情之事，因此称为宝剑持明。之后，常边的智慧解脱，以及特殊的道是五身任运成就金刚持的装束，因此由任运成就持明所包含。断证圆满的佛陀是任运成就持明本身。金刚经中说：从先前的种姓中力量圆满，如所说般清净垢染，佛地的三种智慧，是任运成就的持明。如此。教诫零散部类认为，四持明的见修终点是三道，即包含十地圣者学道。其中，前二持明是见道，虽然见到法性的真谛，但未能以智慧之火清净异熟之身的是异熟持明，能够修习，清净的身体变得不生不灭的是寿命自在持明。小道中说：获得能力和
English
That which I enter involuntarily is the leakage of the place of birth. The dual union of the learner arising from the clear light of the path of seeing, the remaining nine grounds such as the second ground, the stainless one, are the great seal vidyādhara with the illusory body of penetrating wisdom. In the reply, it says: One's own body is the great seal of the victorious ones, the deity that appears through meditation, possessing marks and signs and clairvoyance, is known as the great seal vidyādhara. Thus it is. The way to proceed in the path of meditation, which is encompassed by the vidyādhara, is like a universal monarch of the lineage. In the Stages of the Path, it says: One's own mind is the great seal, the deity that appears through meditation, possessing common and supreme marks and signs, the second enjoyment is the lineage of the seal, the vajra, wheel, jewel, lotus, and sword transform into vidyādharas. Thus it is. In the explanation of the illusionists, from the second to the fifth ground, the wisdom vajra of realization destroys the obscurations of one's own ground, therefore it is the vajra vidyādhara. The sixth ground mainly teaches the Prajñāpāramitā, turning the wheel of Dharma. The seventh ground is also skilled in means, transforming like a wheel, therefore these two are the wheel vidyādhara. The eighth ground has power over non-conceptual wisdom, therefore it is the jewel vidyādhara. The ninth ground purifies without attachment, performing the benefit of others, therefore it is the lotus vidyādhara. The tenth ground has perfect activity, accomplishing the benefit of sentient beings, therefore it is called the sword vidyādhara. After that, the wisdom liberation of the constant edge, and the special path is the adornment of the five-body spontaneously accomplished Vajradhara, therefore it is encompassed by the spontaneously accomplished vidyādhara. The Buddha who has perfected abandonment and realization is the spontaneously accomplished vidyādhara itself. The Vajra says: From the previous lineage, the power is perfected, as it is said, the defilements are purified, the three wisdoms of the Buddha ground, is the spontaneously accomplished vidyādhara. Thus it is. The miscellaneous sections of the teachings consider that the end point of the seeing and meditation of the four vidyādharas is the three paths, that is, encompassing the ten grounds of the noble learners. Among them, the first two vidyādharas are the path of seeing, although they see the truth of the nature of reality, but they are unable to purify the body of maturation with the fire of wisdom, which is the maturation vidyādhara, and those who are able to practice, the pure body becomes unborn and undying, which is the life-empowerment vidyādhara. The Small Path says: Obtaining the ability and
Chinese
从未获得，会变成两种见道。如是说。因此，在临终之际，也认为一个人不可能从前两个持明中的任何一个获得两个。认为是修道大手印持明和临终任运成就持明。这两种观点实际上是一致的，只是在于是否给会供和合立第一个持明的名称。因为在前一种观点中，如果未获得四加行道，就无法控制会供所依之寿命，因此在中阴获得见道后，才安立大手印之名。即便如此，从见道以上超越所有修道的智慧层面而言，称之为大手印；从无生无死的层面而言，称之为寿命自在。全知者如是说，因此，如果将见道和修道分开，并在所有方面都获得寿命自在，那么见道和大手印者不一定非要是修道者。因此，按照这种观点，也能如实引用小道的经文意义。后一种观点也认为，在无法修习成熟之身的情况下，那个所依能生起见道的智慧，并成就譬喻光明。考虑到那个所依一旦舍弃，就会立即生起真实的见道，所以可以那样说。就像《现观庄严论》中将十地称为佛地一样。第二，宣说圆满次第，分为两个部分：简略宣说和广说。第一部分是：第二，宣说以智慧为主的圆满次第。一般来说，圆满次第的自性是，认识到分别念的自性后，依靠安住于不分别念之道的方法，或者以无缘的智慧来遮止。如《金刚心要释》所说：认识分别念自性时，应进入不分别念。如是说。如果进行分类，有父续法，如《密集金刚》和《怖畏金刚》等大瑜伽续部，五大元素之气融入中脉，从清净中生起深明或明空，从而生起不分别念的智慧。就《密集金刚》而言，有圣天论师的观点和智足的观点两种。在第一种观点中，有五次第。