English
Everything is spontaneously accomplished in the self-manifestation of wisdom. Secondly, it is like an eagle soaring in the sky, without the effort of a small bird, without worrying about falling into a ravine-like danger, and without worrying about whether it can reach its destination, it can instantly go anywhere it wants. Similarly, a yogi who has realized equality does not need the effort of a lower yogi, does not need to worry about falling into a lower state, and does not need to worry about whether he can attain enlightenment, and can reach the Buddha-land in an effortless state. Third, the instruction on the signs of warmth. The root verses say: 'Cut off all thoughts of things, there is no distinction between good and non-good, the afflictive obscurations are completely purified, and various dream omens are experienced.' Among the outer, inner, and secret, the secret sign of warmth is: being separated from the three outflows of afflictions, realms, and birthplaces, and having no hope or fear for the results of good and evil—happiness and suffering, transcending the four rivers of birth, old age, sickness, and death, subduing the four maras, the samadhi of non-leaking equality, its self-nature is extremely pure. The Lamp of Experience says: 'Equality is away from everything, and it is the nature of all things, so there is no longer attachment to uncontaminated food and clothing, cutting off all afflictions of imputation, greed and aversion, as well as self-grasping, partiality, hope and fear, and the eight worldly dharmas, etc., being free from the five fears, subduing the four maras, in the state of no gathering and separation, residing in the great equanimity of half the time.' The inner sign is: having the five eyes and six superknowledges, unobscured, self-luminous, equality, having the eye of uncontaminated wisdom, therefore the six superknowledges are very superior in terms of clarity and continuity. The outer sign is: taming beings with various miraculous powers seen by others, abiding in equality, without leaving the original position, in the three thousand great thousand worlds, naturally manifesting out of compassion as hunters, prostitutes, butchers, and those with the blessings of gods and humans, etc., taming them according to what needs to be tamed. Taming beings with superknowledges and various miraculous powers, and with emanations. Manifesting four kinds of natural miracles: riding the sun and moon and flying in the sky, being unobstructed in mountains and rocks, etc., not drowning in water, not burning in fire, poison, weapons, and diseases cannot harm, being able to reverse the flow of water, stop the wind, destroy the fire at the end of the kalpa, etc., being in the mandala of the sun.
Chinese
能剖析十万，在旱地上引出水，将沙变成金，将煤炭变成树木，将毒药变成药物，能隐形和显现化身，能举起须弥山并摇动，能将世界远远地抛掷，能将三千大千世界装入芥子中，能用芥子充满三千大千世界，还能如所愿地延长和缩短寿命和时间，能勾招、束缚、解脱，能救活、杀害、战胜、取胜，毫无阻碍地成就，以自生慈悲加持。对于六道众生和外道，以及处于道和地上的众生，以各自的语言和习性相符，为他们宣说相应的佛法，以瑜伽禅定的力量，即使摇动成百上千的世界，也能极大地增长惊奇、欢喜和愉悦，也能次第摇动内部。通过宣说秘密咒语的声音，一切都成为奇妙咒语的声音，通过声音调伏魔众，净化恶趣，引入大乘道，成办利益众生的事业。如是。第四是果：在平等性的自性中，获得道和地的持明。那也是无法行进的，那时自身就获得佛果。如是说。道和地的持明，是无漏证悟的显现，是见道。对于修道，密宗内宗认为是道的四种持明，显宗认为是十地，无论哪种，都是在等持中现量证悟法性，并使之成为习惯。之后，在后得位中，如同串习细微和粗大的所知障，这里也是在无漏平等性现量证悟的状态中使之成为习惯，之后将细微和粗大转移到等持中。因此说，自己的自性是道的四种持明和十地。下部的道地的持明和圣者们，需要依靠劫数和寿命来逐渐串习所知障，这与此不同，因为这里是将具有二取所知障的一切法都证悟为无二自生智慧，并使之成为习惯，之后仅仅是将后得位转移到等持中。这有上中两种，上等是无有等持和后得，是获得与因相符和士夫作用的果位，即在此生中自然成就的等持，在自性中无有生灭。
English
Can dissect a hundred thousand, draw water on dry land, turn sand into gold, turn coal into trees, turn poison into medicine, can be invisible and manifest incarnations, can lift Mount Sumeru and shake it, can throw the world far away, can contain three thousand great chiliocosms in a mustard seed, can fill three thousand great chiliocosms with a mustard seed, and also lengthen and shorten life and time as desired, can summon, bind, liberate, can revive, kill, defeat, win, accomplish without hindrance, bless with self-born compassion. To the beings of the six realms and the heretics, as well as the beings who dwell on the path and the grounds, in accordance with their respective languages and habits, teach them the appropriate Dharma, with the power of yoga samadhi, even if shaking hundreds of thousands of worlds, can greatly increase wonder, joy, and delight, and can also gradually shake the interior. By proclaiming the sound of secret mantras, everything becomes the sound of wonderful mantras, through the sound subduing demons, purifying evil destinies, introducing the Mahayana path, accomplishing the work of benefiting beings. Thus it is. Fourth is the result: In the nature of equality, obtain the vidyadhara of the path and the grounds. That is also impossible to proceed, at that time one obtains Buddhahood oneself. Thus it is said. The vidyadhara of the path and the grounds is the manifestation of stainless realization, is the path of seeing. For the path of meditation, the inner tantra considers the four vidyadharas of the path, the outer tantra considers the ten bhumis, whichever it is, it is to habitually realize the nature of reality manifestly in equanimity. Afterwards, in the post-attainment, just like familiarizing oneself with subtle and coarse knowable obscurations, here also one familiarizes oneself in the state of stainless equality manifestly realized, and then transfers the subtle and coarse to equanimity. Therefore, it is said that one's own nature is the four vidyadharas of the path and the ten bhumis. The vidyadharas of the lower path and grounds and the noble ones need to rely on kalpas and lifetimes to gradually familiarize themselves with knowable obscurations, which is different from this, because here all phenomena with dualistic grasping and knowable obscurations are realized as non-dual self-born wisdom, and one familiarizes oneself with it, and then only transfers the post-attainment to equanimity. This has superior and middling two, the superior is without equanimity and post-attainment, is obtaining the result that corresponds to the cause and the action of the individual, that is, the samadhi that is naturally accomplished in this life, in the self-nature there is no birth and death.
Chinese
获得金刚身之后，成熟之果即是成佛。中等者，在等持中具有无漏的禅定，但在后得位仅有相的分别念时去世，这是由于死亡的关键截断等因缘所致。即使稍微忘记了禅定，但在外气已断而内气未断之间，或者至少在身心分离之后，也会出现同类因或丈夫因之果。随后会出现六种忆念：忆念此时是中阴，忆念彼处之上师，忆念其所教导之口诀，忆念之前的修持证悟。紧接着，在法性母子交融的瞬间，于自生解脱本净大中成佛，五眼、六神通等功德无余圆满，这就是成熟之果。《经验明灯》中说：“平等性中安住意行，意之安住以智慧，摧毁粗细智障后，无需寻觅任运成就。”又说：“于平等性之自性中，执持无漏之珍宝，因无生灭迁变故，彼时即能现前成佛。”这两段引文是上等和中等两种情况共同的引文。第四，智慧任运成就道圆满之瑜伽士，根本偈颂中说：“自之体性法身，譬如无譬虚空般，征相乃是佛陀现神变，果即是彼佛陀。”因此，有体性、譬喻、征相和果四者。第一，体性有二：相状是五身任运成就，安住于佛陀之大补处，此乃任运成就持明之义。《经验明灯》中说：“自生任运成就法身，示现自身之补处。”如是。意是自显任运成就法身，于无生自显现前之，无勤大乐任运成就中，边际生灭皆清净之界，五身不混杂普贤王。如是。第二，譬喻是无法以有法之相状譬喻来表示的，法性任运成就之虚空，最终就是那条大道，除了佛陀之外，其他任何人都无法知晓。方面
English
Having attained the Vajra body, the fruit of maturation is Buddhahood. The intermediate person, although possessing uncontaminated samadhi in equipoise, passes away with only conceptual thoughts of signs in the post-equipoise state. This is due to causes such as cutting the vital point of death. Even if the samadhi is slightly forgotten, between the cessation of the outer breath and the non-cessation of the inner breath, or at least immediately after the separation of body and mind, the result of a similar cause or a masculine cause will occur. Subsequently, six recollections will arise: recollection that this is the bardo, recollection of the precious guru there, recollection of the instructions taught by him, recollection of the previous practice and realization. Immediately after that, in the moment of the union of the mother and child dharmata, one becomes enlightened in the great primordial purity of self-liberation of grasping and clinging, and all the qualities such as the five eyes and six abhijñas are completely perfected, which is the fruit of maturation. In the 'Lamp of Experience,' it says: 'Abiding in equanimity, conduct of intention, with wisdom abiding in intention, having destroyed the gross and intermediate obscurations of knowledge, spontaneously attain accomplishment without seeking.' And: 'In the essence of equality itself, hold the precious jewel free from all defilements, because there is no birth, death, change, or transformation, at that very moment, manifest enlightenment.' These two quotations are uncommon quotations for both the superior and intermediate cases. Fourth, the yogi who has perfected the path of spontaneously accomplished wisdom, the root verses say: 'One's own essence is the Dharmakaya, the example is like the incomparable sky, the sign is the Buddha manifesting miracles, the fruit is that very Buddha.' Therefore, there are four: essence, example, sign, and fruit. First, the essence has two aspects: the form is the five kayas spontaneously accomplished, abiding as the great representative of the Buddha, which is the meaning of spontaneously accomplished vidyadhara. In the 'Lamp of Experience,' it says: 'The self-born, spontaneously accomplished Dharmakaya, shows its own representative.' Thus it is. The intention is the self-appearing, spontaneously accomplished Dharmakaya, in the effortless great bliss spontaneously accomplished, the realm of purity where beginning and end, birth and cessation are all pure, the five kayas unmixed, Samantabhadra. Thus it is. Second, the example cannot be represented by an example of a qualified entity, the spontaneously accomplished sky of dharmata is ultimately that great path itself, and no one other than the Buddha can know it. Direction
Chinese
从……的方面来说，能实现所欲求的1，随心成就2，智慧明晰3，遣除无明4等多种例子。如其中所说：如同虚空的例子无法比拟。仅仅稍微衡量，如意宝树2，如镜子般，如太阳的精华4。如是说。第三，外、内、密三种征相与佛相同，密相是远离二障的智慧增长，内相是无漏的现量和神通，自在无边功德。外相是身的幻化，语的说法，以慈悲示现各种神变，以虚空遍及的程度利益一切有情。从《修验灯》中说：征相是佛的神通，各种功德自性圆满，无有遮蔽，一切明晰的六现量，如镜子般照见因缘。境和智慧的量与胜者相同，以习气来区分。如是说。第四，果是与佛的意和功德一切相同，但有有无习气的差别。这是非真实的果，而是最终的道，因此以习气称呼，微细的对治智慧不分离，以及上面是应供养的对境佛，下面是应利益的对境有情，显现如同虚空的彩虹般，虽然没有名相的遮蔽，但仅仅是自现。不依赖他缘，而是以自证的广大智慧，刹那间证悟解脱，同时成佛，分为动、得、稳三种。《修验灯》中说：任运成就的广大意行，无有边际的光明无为法，以无缘自证的智慧，刹那之间，摧毁最后的习气，即是如来。如是说。第三个意义是，如何次第获得果位。瑜伽士如上所示，以加行使相续成为法器后，将正行瑜伽分为动、得、稳三种。第一步如果不依赖止观，即使有良好的闻思理解，心也无法调伏。因此，按照断除违缘等第一瑜伽所说的次第修持，就能获得能调伏心的殊胜止观。而且，如果不被自证证悟的智慧所遍及，就会成为世间的思