English
Cutting off, it is the only wisdom mudra, because the subtle yoga is accomplished, and therefore all the coarse and subtle stages of the generation stage are completed. Unless one is content with a small amount by one's own preference, there is no difference in the difficulty or ease of practice depending on the number of deities. This wisdom mudra is also different from that of the generation stage when one first obtains the clear appearance. Here, the deity body of the mantra's emanation is actually blessed by the wisdom deity, so it performs the actions that are no different from those of the chief deity who is extremely miraculous. Apart from the difference between the body's support and the quality of samadhi, the method of meditation is the same as the previously described stage of conduct. However, the difference is that during the time of lower stability, one meditates on the vajra joy of joy and wisdom mixed with the essence of earth and air in the navel. If one meditates mainly on the fact that all the veins and other parts of the body are pervaded and stable, then one will be equal to the gods of the first dhyana. On top of that, if one adds the supreme joy of water and air in the heart, it is the second dhyana. On top of that, if one adds the special joy of fire and air in the throat, it is the third dhyana. On top of that, if one combines the wind of innate wind in the forehead, and controls all the veins, air, and bindus, then one will become a vidyadhara equal to the fourth dhyana. Among these, the three, such as going to other higher or lower places due to faith and merit, are the same as previously described. Thus, the vidyadhara of the desire realm deity who has already been accomplished, that coarse deity body included in the desire realm, is different from the human body nourished by pleasure and so on. It only becomes purer and purer with little effort, and eventually transforms into the deity substance of the form realm. However, for only one stage of transformation, by practicing half of the conduct, the essence that arises from the human support and is extremely abundant transforms into the deity substance of the desire realm. When the coarse substance exists in the human body, by practicing half of the extremely non-elaborate conduct, the deity substance of the desire realm transforms into the deity substance of the form realm, and within it, the coarse substance dissolves and is exhausted in the manner of latent impressions. In this time of extreme non-elaboration, in the self-appearance of the wisdom mudra itself, there also arises a vast array of playful arrangements such as mantras and mudras.
Chinese
此中亦无需勤作，亦无外道所摄之人与天等众生之行，不仅如此，除自身外，亦无有色法之行，故不转为有戏论等。此处有无无色之持明者耶？略有，如前所说，然仅由顶髻虚空之风所自在之俱生尽际，亦由天身之戏论而得。然无色者，乃光明身极细微，声名过大，故乐之智慧力微小，成为大贪之路之生处恶缘，且神通、现量等亦力衰，故除非有特殊必要，否则不宜特意修持，以其劣于作为道之所依之第四禅定之持明者故。言共同成就之究竟，乃与最好之下方世界及具分者相同。未曾明示无色持明者之体性。总的来说，此续中，以地等四尽定，说为四禅，以空尽定，说为入于无色。乃以各自之定，即入于彼处。此等乃以猛力之行，不待五尽而成就彼彼，亦不定与彼等处之凡夫众生行止一致。 。 。第二，略示将续果大印之成就，与修持相结合之方式。此等方式，与清净果位之体性相同。对此，如是思量，若得彼二持明，仅此尚不能超离世间，故终将堕落耶？答曰不堕落，以恒常为智慧本尊所摄持故，且以如来所说之明咒大果成就者，不应再衰退故。是故，纵然有执持常边者不修圆满次第，然以无我、空性、本尊瑜伽、大悲及善巧方便之行故，地道之功德亦将增上，然总的来说，
English
Here, there is no need for exertion, and there is no activity of beings such as humans and gods gathered by external other systems. Moreover, apart from one's own body, there is no activity of material objects, so it does not transform into elaborations and so on. Here, are there or are there not formless vidyādharas? There are a few, as previously stated, but only through the innate exhaustion controlled by the wind of the crown of the head, it is also obtained from the manifestation of the deity's body. However, the formless one is an extremely subtle light body, and the fame is too great, so the power of the wisdom of bliss is small, and it becomes a bad condition for the birth of the path of great desire, and the power of supernatural powers, direct perception, etc. is also weakened. Therefore, unless there is a special need, it is not suitable to practice it intentionally, because it is inferior to the vidyādhara of the fourth dhyana as the basis of the path. It is said that the ultimate of common achievements is the same as the best lower world and those with equal share. The nature of the formless vidyādhara has not been clearly shown. In general, in this tantra, the four dhyanas are said to be the four samādhis of earth and other exhaustions, and entering the formless realm is said to be the exhaustion of emptiness. It is only through their respective samādhis that they enter there. These are achieved by the practice of brute force, without relying on the five exhaustions, and it is also not certain that the behavior is the same as that of ordinary beings in those places. . . Second, briefly show the way to combine the accomplishment of the continuous result Mahāmudrā with practice. These methods are the same as the nature of the pure fruition. In this regard, think like this: if those two vidyādharas are obtained, will they ultimately fall because they are not beyond the world? The answer is no, because they are always held by the wisdom deity, and because those who have achieved the great fruit of the mantra spoken by the Tathāgata should not decline again. Therefore, even if there is someone who holds on to the extreme of permanence and does not practice the completion stage, the qualities of the bhūmi and path will increase due to the practice of selflessness, emptiness, deity yoga, great compassion, and skillful means. In general,
Chinese
那么获得持明果位，应该经历多久呢？仅仅是为了进入圆满次第，通过六支瑜伽次第成就无二智慧身。之后，经历普光等诸地，获得具足四身五智的，吉祥金刚萨埵时轮的果位。那么，难道仅仅是人身才能获得大手印的成就吗？一般来说，具有六界，具有金刚身，仅仅依靠人身就能成就的说法，并不是说在不净的血肉骨骼之躯中，就显而易见地存在着圆满的佛陀。而是说，最初进入密咒的所依，唯有不转换寿命，不被死亡中断，才能成就殊胜的果位。而那最初进入密咒的所依，必须是具有六界之身。这是说，具有前世的业缘，以及多生累劫的修习，那么天和龙等其他众生的所依，也必定能够获得殊胜的果位。然而，这里所说的欲界和色界的持明者，依靠圆满次第而获得殊胜成就，也正是依靠那具有六界的转生，才能成就殊胜的成就。通过瑜伽和三摩地的力量，将人身的种姓转化为持明的身体。身体的种姓也是一样的，而且死亡和中阴没有中断，因此寿命的延续也安住在同一个延续上。因此，仅仅一生一世就能成就殊胜的成就。还有一些根器敏锐的人，不修持共同的成就，即使生起次第稳固与否都无关紧要，依靠圆满次第的瑜伽，将不净的身体转化为清净，从而成就双运之身。依靠那个所依，从而获得遍主金刚持的果位，这也应该通过上面所说的道理来理解。即一生一世获得大金刚持的果位。这样，有缘分的人们，领受了真实的灌顶，并且恒常安住于誓言，精勤于二种次第的道
English
How long does it take to attain the state of Vidyadhara? Solely for the purpose of entering the Completion Stage, one attains the non-dual wisdom body through the sequence of the six branches. Thereafter, traversing through the grounds such as Samantaprabha (All-Illuminating), one will attain the state of glorious Vajrasattva Kalachakra, endowed with the four Kayas and five wisdoms. Now, one might ask, is it not possible to attain the siddhi of Mahamudra solely in a human birth? Generally, it is said that possessing the six elements and a Vajra body can only be accomplished through a human basis. However, this does not mean that a fully enlightened Buddha is manifestly present within the impure body of flesh, blood, and bones. Rather, it means that there exists a supreme attainment that can only be achieved from the basis of initially entering mantra, without transferring life and without interruption by death. And that basis for initially entering mantra must be one that possesses the six elements. This is to say that those with karmic connections from previous lives and those who have cultivated over many lifetimes will certainly be able to attain supreme attainment even in the basis of other beings such as gods and nagas. However, here, the Vidyadharas of the desire and form realms who attain supreme attainment through reliance on the Completion Stage, it is precisely through that birth possessing the six elements that the supreme siddhi is accomplished. Through the power of yoga and samadhi, those lineages of the human body are transformed into the body of a Vidyadhara. Since the lineage of the body is also the same, and since death and the bardo are not interrupted, the continuity of life also abides in that same continuity. Therefore, it is only in one lifetime and one body that supreme siddhi is accomplished. Furthermore, some individuals with sharp faculties do not cultivate those common siddhis, and whether the Generation Stage is stable or not, they rely on the yoga of the Completion Stage to transform the impure body, thereby accomplishing the body of union. Relying on that basis, they attain the state of the all-pervading Vajradhara, which should be understood through the reasoning explained above. That is, in one lifetime and one body, one attains the state of the great Vajradhara. Thus, those who are fortunate, having received the authentic empowerment and constantly abiding in their vows, should diligently strive on the two stages of the path.
Chinese
将恒常受用充满成就的广大喜宴。吉祥时轮生起次第释中，确定生起次第自身之果显现之理的章节，第十三。 此处说： 无边诸佛之秘密宝藏，乃为最初佛陀时轮。 诸佛之子无余唯一行道，成就自在者恒常依止之。 众多智者之头颅触及，于口与心之门恒常无间断地行进。 遍及一切有情之所需，深广难测，非庸常之智所能测度。 然依圣者之恩德与往昔所积善根之力，一切善行。 定于智慧之力中成熟，故无谬误，以此秘密之。 如实善说之义，于金刚乘中。 善入之士夫，乃为创造福德之光辉。 为偏执之酒所醉，舍弃言辞而重形式。 傲慢之床上愚痴沉睡之自诩智者。 唤醒彼等之此善说，乃如巨鼓。 与消除沉醉之殊胜妙药，具力者相同。 虽说超越分别之禅修。 然以分别之幻化百般嬉戏。 于广阔智慧之轮中无碍进入。 如是此亦为上师之恩德。 是故以此释之光明。 消除劣慧者之无明黑暗。 超胜所知之量百倍之。 引导智慧者，愿速疾趋至一切智智之境地。 愿我亦于一切时处。 令上师欢喜。 愿我成为遍虚空一切有情之。 怙主与救护。 善说乃智者之心灵滋养，实修者之胜义甘露之光辉。 成就者们屡屡享用之此。 以慈爱之心施与求义者。 吉祥时轮生起次第之释，名为成就资粮者，乃应众多求义者之劝请。 嘉绒巴达热纳塔，别名衮噶宁波，于修行处之王，吉祥觉囊，于火星之年造也。 彼亦为昔日之
English
May I always enjoy the great feast of fully accomplished attainments. From the explanation of the generation stage of the glorious Kalachakra, the thirteenth section is the determination of how to manifest the result of the generation stage itself. Here it is said: The secret treasury of all infinite Buddhas is the Kalachakra, the first Buddha. The only path traversed by all the sons of the Buddhas, and the one always relied upon by all the powerful accomplished ones. The heads of many hundreds of thousands of scholars touch it, and it is constantly traversed without interruption at the gate of the mouth and heart. The profound and vast sustenance of all beings is immeasurable, but it cannot be fathomed by ordinary minds. However, by the power of the kindness of the holy ones and the accumulated merits of the past, all good deeds. Surely mature into the power of wisdom, so there is no mistake, with this secret. This well-explained meaning, in the Vajrayana. The people who have entered well are the creators of the glory of merit. Those who are drunk with the wine of partiality, abandoning words and taking forms seriously. The self-proclaimed wise men who sleep in ignorance on the bed of arrogance. This well-spoken word that awakens them is like a great drum. It is the same as the supreme medicine and powerful one that dispels intoxication. Although it is said to be beyond the meditation of discrimination. However, it plays with hundreds of transformations of discrimination. It enters the vast circle of wisdom without hindrance. Like this, this is also the kindness of the holy lama. Therefore, with this light of explanation. Eliminate the darkness of ignorance of those with inferior intelligence. Surpassing the measure of what is known a hundred times. May the guide of wisdom quickly reach the state of omniscience. May I also at all times and places. Please the holy lama. May I become the protector and refuge of all beings who pervade the sky. Good words are the nourishment of the hearts of the wise, and the glory of the nectar of the definitive meaning of the practitioners. This which the accomplished ones repeatedly enjoy. Give it to those who seek meaning with a loving heart. This explanation of the generation stage of the glorious Kalachakra, called the Resources for Accomplishment, was written at the request of many seekers of meaning. Gyal Khampa Tararatha, also known as Kunga Nyingpo, in the year of Mars, in the King of Practice Places, glorious Jonang. That is also the ancient