Chinese
由于大小的缘故，不能用净除浊世之身的明光智慧之火者，是成熟持明；能够净除，转化为无生无灭清净之身者，是圆满究竟道之命自在持明。小道中说：是否获得能力，显现道分为二。如此宣说。全知法王说：凡庸之身与心成熟为天，安住于成熟持明积聚之行，若未得大殊胜而逝世，则于中阴获得大手印，因为身已舍弃，心已成熟为天身之故。若此所依获得胜妙法，则真实结合于命自在，身体是胜妙法所依的形象，即转化为清净之身金刚身，心生起见道。如此宣说。对此，在自己的前文中，结合大小道次第的真实开示，按照支分的方式安排，因为在讲解其教规时，必须按照其方式讲解。然而，如果按照显密共同论典的解释和讨论，则后一种方式似乎更容易讲解。之后，从见道光明中生起的双运智慧幻化身，由大手印持明所摄持的修道双运九种相，即无垢等剩余九地，是修道。如是道次第中也说：自心大手印，修习而显现之天，具足共同殊胜之相，第二受用是手印之族，金刚轮宝莲花剑之持明转变。因此，从二地到五地之间的四地称为金刚持明，因为以证悟的智慧犹如金刚般摧毁自地的障碍之故。六地主要行持般若波罗蜜多，并且转法轮，七地也因善巧方便如轮般运转，因此这两地称为轮之持明。八地获得无分别智慧之自在，是珍宝持明，九地无有贪执，净土利生，是莲花持明，十地事业圆满，利益有情，是宝剑持明。
English
Due to the difference in size, those who cannot purify the impure body with the fire of clear light wisdom are ripening awareness holders; those who can purify and transform into a pure body without birth and death are life-empowerment awareness holders who have completely perfected the supreme path. From the small path, it is said: Whether or not one has obtained the ability, the path of seeing is divided into two. Thus it is said. The Omniscient Dharma King said: An ordinary body and a mind ripened into a deity, abiding in the accumulation practice of the ripening awareness holder, if one passes away without attaining the great supreme, then in the bardo one attains the great seal, because the body has been abandoned and the mind has ripened into a deity body. If that basis attains the supreme Dharma, then it is directly combined with life-empowerment, the form of the body that is the basis of the supreme Dharma, that very form transforms into a pure body, a vajra body, and the mind arises in the path of seeing. Thus it is said. In my previous writings, I have combined the explicit teachings of the great and small stages of the path and arranged them according to the branch method, because when explaining its precepts, it must be explained according to its method. However, if we follow the explanations and discussions of the general teachings of sutra and tantra, then this latter method seems easier to explain. Then, the nine aspects of the dual union of the path of cultivation, which are gathered by the great seal awareness holder with the illusory body of wisdom, arising from the clear light of the path of seeing, are the nine remaining grounds, such as the stainless one, which are the path of cultivation. Thus, in the Stages of the Path, it is also said: One's own mind is the great seal, the deity that appears through meditation, possessing the signs and examples of the common supreme, the second enjoyment is the family of hand seals, the awareness holders of vajra, wheel, jewel, lotus, and sword transform. Therefore, the four grounds from the second to the fifth are called vajra awareness holders, because the wisdom of realization, like a vajra, destroys the obscurations of one's own ground. On the sixth ground, one mainly practices prajnaparamita and turns the wheel of Dharma, and on the seventh ground, skillful means also turn like a wheel, so these two grounds are called wheel awareness holders. On the eighth ground, one obtains power over non-conceptual wisdom, so it is the jewel awareness holder, and on the ninth ground, one is without attachment, purifies the field, and benefits beings, so it is the lotus awareness holder, and on the tenth ground, one's activities are perfectly complete, benefiting sentient beings, so it is the sword awareness holder.
Chinese
诺！又将十地左右的修道摄集为手印持明，从常边的智慧中解脱道和，特殊之道即是终道任运成就持明，是具有七支的殊胜智慧之基。如是修道连同常边，是八支圣道的自性，这十地中行持十度，以及一百一十二种功德等，应当如经部一样了知。其中，十地在常边之前，也有超越有法的三白三红气，以及与这三者平等混合的意，仅仅是具有觉知的智慧，因此二取没有止息。为了清净它，十地常边以大贪欲道作成果的灌顶，从第三灌顶和第四灌顶的随生贪欲中，当究竟果的五种现证使精血气三者止息时，感受转变乐的觉知也断绝，证得四身五智自性的无学双运。如是，如果剖析双运之身，则具有七支结合，双运远离一切障碍，圆满正等觉佛陀的语，是所有相的圆满受用身，身是所有相，显现为所知的一切影像，是结合。大乐是无有能取所取的分别的无漏不变大乐。无自性是解脱于断灭边的，具有自性俱生，各自自证的体性。以大悲周遍是如意宝般，不费力气任运成就他利，是无缘大悲。无有间断是此大悲恒常不间断地行持，是常。无有遮止是如众生各自的意乐和根器，无有遮止地显现总持身的影像和无量法的门。其中，前四者显示自利圆满，后三者显示利他圆满，因此不需寻求二利，而是任运成就，是无上殊胜的。
English
Noh! Furthermore, approximately the ten bhumis are condensed into the Vidyadhara of Mudra Path. From the wisdom of the constant extreme, there is the path of liberation, and the special path is ultimately the spontaneously accomplished Vidyadhara. It is the basis of the superior wisdom that possesses seven branches. Thus, the path of meditation, together with its constant extremes, is the nature of the eightfold noble path. In these ten bhumis, the practice of the ten perfections and the one hundred and twelve qualities, etc., should be understood as in the sutras. In this regard, even before the ten bhumis reach the constant extreme, there are the three white and red winds that transcend phenomenal existence, and because there is awareness that is merely consciousness mixed equally with these three, dualistic appearances do not cease. To purify this, the ten bhumis, at the constant extreme, bestow the empowerment of the result through the path of great desire. From the subsequent desire of the third and fourth empowerments, when the fivefold direct realization of the ultimate result causes the three essences of semen, blood, and wind to cease, the consciousness that experiences the bliss of transformation also ceases. The non-learning union possessing the nature of the four kayas and five wisdoms is realized. Thus, if the characteristics of the Sambhogakaya are divided, it possesses the seven branches of union. The speech of the perfectly enlightened Buddha, the union free from all obscurations, is the complete enjoyment body of all aspects. The body, in all its aspects, appears as all knowable images, which is union. Great bliss is the uncontaminated, unchanging great bliss that is free from the conceptualization of grasping and being grasped. Absence of inherent existence is the nature of co-emergent self-awareness, liberated from the extreme of nihilistic negation. Completely filled with compassion is like a wish-fulfilling jewel, effortlessly and spontaneously accomplishing the benefit of others, which is objectless compassion. Uninterrupted is that great compassion itself constantly engaging without interruption, which is permanence. Unobstructed is the unobstructed appearance of the images of the dharani body and the infinite doors of the Dharma, according to the inclinations and faculties of each sentient being. Among these, the first four show the perfection of self-benefit, and the latter three show the perfection of benefiting others. Therefore, since the two benefits are not sought but spontaneously accomplished, it is the supreme and unsurpassed.
Chinese
因此，归纳为六个要点进行阐述，与全知法王无垢光尊者的意旨相合。在《禅定休息》中说：“声闻菩提心与持明，三律仪皆不相违背，自相续调伏利他成，一切显现转为清净道。”在解释此意义的《清净车疏》中，如是说：“那么什么是呢？在一个人的相续中守护三者具备，即：自性不混杂，遮止必须圆满，本体转变，功德增上，三律仪要点不相违，时机以何为主而转变，这六者。”因此这样说。在第二点中的六个要点中，第一点是自性不混杂，即：“彼等受持之境意乐仪轨等，各自决定故自性不混杂。”也就是说，这三律仪各自从何处受持之境，以何受持之意乐，如何受持之仪轨，通过这些不同的方式，乃至受持之时也各自决定。即使本体转变，由于对立面的基础不可能相同，因此各自的对立面不会混杂，因为在获得后不会失坏而各自存在。这也是因为，别解脱是乃至有生之年，菩萨戒是乃至菩提果之间承诺，而密咒戒在获得之时，没有说何时失坏的因缘和舍弃之因。例如，以发菩提心所摄持，以声闻的仪轨受持的大乘别解脱，或者声闻的比丘戒本身，之后再次受持菩提心，从而转变为安住于此的相续中的别解脱戒，无论是哪一种。对此，有发菩提心的对立面和戒律的对立面两种，前者在去世时不会舍弃，因为这不是菩萨戒的舍弃之因。后者受持戒律之时的对立面，则因去世而舍弃，因为比丘戒是乃至有生之年的戒律。如此，《辨别论》中也说：“大乘别解脱，虽是比丘等之戒律，对立面于死亡时舍弃，菩提心之对立面与，彼之果虽死亦生。
English
Therefore, it is summarized into six points and explained, which is in accordance with the intention of the omniscient Dharma King, the Immaculate Light. In "Resting in Meditation," it says: "The Hearer, Bodhicitta, and Vidyadhara, the three vows are not contradictory. Subdue your own mind and accomplish whatever benefits others, transform all appearances into the pure path." In the commentary on the meaning of this, in the "Pure Chariot Commentary," it is said: "So what is it? In guarding the three qualities in the continuum of one person, there are: self-nature not mixed, complete cessation required, essence transformed, qualities increasing, the key points of the three vows not contradicting, and which becomes the main one depending on the occasion, these six." Therefore, it is said. Among the six points in the second point, the first point is that self-nature is not mixed, that is: "The objects, intentions, rituals, etc. of taking vows, are determined separately, therefore self-nature is not mixed." That is to say, these three vows, from where they are taken, the object, with what intention they are taken, how they are taken, through these different ways, even the time of taking them is determined separately. Even if the essence is transformed, since the basis of the opposite cannot be the same, therefore the opposite aspects of each will not be mixed, because they will not be lost after being obtained and will exist separately. This is also because the Pratimoksha is until the end of life, the Bodhisattva vow is promised until the attainment of Bodhi, and at the time of obtaining the mantra vow, there is no mention of the causes of loss and abandonment. For example, the Mahayana Pratimoksha taken with the intention of Bodhicitta, according to the Hearer's ritual, or the Bhikshu vow of the Hearer itself, then taking Bodhicitta again, thus transforming into the Pratimoksha vow in the continuum that abides there, whichever it may be. For this, there are two kinds of opposites: the opposite of generating Bodhicitta and the opposite of the vow. The former will not be abandoned at the time of death, because it is not the cause of abandoning the Bodhisattva vow. The latter, the opposite of the time of taking the vow, is abandoned due to death, because the Bhikshu vow is a vow that lasts until the end of life. Thus, in the "Differentiation Treatise," it is also said: "The Mahayana Pratimoksha, although it is the vow of Bhikshus, etc., the opposite is abandoned at the time of death, the opposite of Bodhicitta and, its fruit, although dead, will arise.
Chinese
如是说之故。第二，所断需圆满者：所断烦恼，所需是不束缚，各自从道之角度需圆满。舍弃、转变、作为道，各自亦是，于舍弃烦恼自相，智者皆认同。此谓之，三律仪皆以自相续之不善为防护为一。于《律经》中云：何法直接或间接成为贪欲之因，此不离贪欲，此非是法，非是律，当知非是导师之教。何法直接或间接成为离贪欲之因，此不成为贪欲之因，此是法，是律，当知是导师之教。如是直至嗔恨等广说。如是，如不净行，声闻虽有行之能力而不行，以上二律仪之方便所摄持而行，二者断除所断烦恼，所需是不为烦恼所缚，要点为一，二者皆不为贪欲之垢所染，故相同。因此，各自道之形态虽似不同，然从要点一致之角度，所断需圆满。如是，声闻视二谛皆为实有，故以别解脱断除烦恼；菩萨视世俗为实有，而将烦恼转为法性；密咒士视五烦恼之自性为五智慧而作为道。故此三者，对治之形态虽似各异，然实则于断除烦恼自相上为一。譬如，舍弃毒物，以药物净化，以咒语加持而食之，三者皆于不为毒所害之所需上，成就为一。第三，本体转变者：别解脱为发心菩提心所摄持，即是名为“防护恶行”之戒律。获得灌顶，转为金刚持之律仪。因此，本体转变，如是《五部百论》之教证中，已明确成立。如是，总的来说，先前与后来出现之大德们，三律