English
It is existence. The so-called "pure birth" means that this vidyadhara, with the power of the three—view, meditation, and conduct—being balanced, purifies samsara, is liberated from karma and becomes independent, and makes the bhumis and paths increasingly progress. Therefore, even if born as a god or human, one is superior to the noble ones, hence called "pure birth." The so-called "grasping" refers to the self-appearance appearing as such. However, even if holding that form, there is a change of position on the bhumis. As it is said, "Although holding this form, there is a change of position on the bhumis." This means that the vidyadhara of long life empowerment is equal to the first bhumi bodhisattva, the mahamudra vidyadhara is equal to the eighth bhumi bodhisattva, and the spontaneously accomplished vidyadhara is equal in fortune to the tenth bhumi bodhisattva. Although similar to the beings of the three realms, the realized state has differences in the bhumis. Alternatively, the human chakravartin is the first bhumi, the path of seeing; appearing as Indra and the powerful one is the eighth bhumi; Brahma is the tenth bhumi. Indicating the ultimate fruit is: "The paramitas are all completely perfected." Generally, the essence of the path of the common vehicle is the ten bhumis. This appears from practicing the ten paramitas. So, if the path of the vidyadhara is perfected, how is it perfected? If not perfected, can the fruit appear? Here, the vidyadhara perfecting the ten paramitas means that it is perfected even at the time of the view that knows the nature of the cause, and it is perfected even at the time of the samadhi of entering as a condition and the conduct. Therefore, these two, view and conduct, are not like the lower tantras, where the essence of meditation is entered into by a single individual as the object and subject of meditation, with time; nor is the essence of conduct like accomplishing with the grasper and the grasped. The view is attained through the wisdom free from conceptual fabrication, and although there is no seer or seen, it does not deviate from the nature of the view. At this time, the samadhi is practiced with both suchness and pervasive appearance. The unceasing self-appearing nature, the samadhi of the cause, the great seal, the coarse and subtle, all increasingly transform into power. Previously, due to familiarity with the two, view and meditation, even if meditating on the expanded body of the deity, just as all the images in a clear ocean are no different from water, all the deities of the mandala, both expanded and contracted, are clear in awareness, so spontaneously accomplished in equality without any appearance-grasping or emptiness-grasping. Awareness, equality, is free from concepts, so even if appearing clearly as the deity, it is also in that.
Chinese
自然成就，内外诸法亦如是显现。然于彼义，下根或中根之智，乃至究竟之智，由生起之差别而有动摇、获得、稳固、究竟。无生乃果之体性。于如是之状态中，圆满十度之持明者之意为：持明之见修转为力量，于觉性平等性之状态中，轮回涅槃之执着亦不缘，由自生之智慧转为见修力量之故，若自之见修亦无有微细之执着，何况粗大之所缘执着？彼义即是无有所缘之布施。于如是之觉性状态中，善恶中三者转为平等性，故贪着之境亦净，嗔恨亦净，彼即是从根本上清净之戒律。于平等性之状态中，他者不成立，故我执从根本上清净，如虚空般。纵然出现成千上万之罗刹军队，亦不具有珍爱之念，甚至毫毛亦不动摇，是为忍辱。如河流流动，从湿性中不间断般，行住坐卧四威仪于三时中不离彼状态，是为精进。如虚空不寻觅虚空，亦不离虚空般，无有能修所修之状态中，无有动摇，是为禅定。诸法皆于彼中显现，然亦无有执着于彼，是为自明之智慧。现证如是之义，无有其他所缘，是为愿。不从因中分别寻求果，如轮王之子以譬喻自然成就自身，是为方便。降伏一切执方之见，且不住留，是为力量。轮回涅槃之诸法不杂乱且圆满，自明之智慧，此乃十度。就道而言，此乃见解较重，故从行持之角度而言，不执着于行持此十度，是为显现。所谓“一切圆满”，亦是行住坐卧四威仪于三时中不离之体性，于十种解释中，轮回涅槃、境、心、有情世间、器世间一切不杂乱且圆满之义。地之差别
English
Naturally accomplished, all phenomena of outer and inner are also clearly appearing in that way. However, regarding that very meaning, the lower or intermediate mind, up to the ultimate mind, due to the difference in arising, there are wavering, attainment, stability, and ultimate completion. Non-arising is the nature of the result. In such a state, the ten perfections of the awareness-holder's intention are: the view and meditation of the awareness-holder become power, in the state of equality of awareness, even the grasping of samsara and nirvana is not fixated. Because the self-originated wisdom becomes the power of view and meditation, if there is not even a subtle grasping of one's own view and meditation, how could there be a coarse grasping of objects? That very meaning is generosity because there is no objectification. In such a state of awareness, the three, good, bad, and neutral, become equality, therefore the object of attachment is also purified, and hatred is also purified. That itself is discipline, purified from the root. In the state of equality, otherness is not established, therefore self-grasping is purified from the root, like space. Even if thousands of armies of rakshasas appear, there is no thought of cherishing, and not even a hair moves, that is patience. Just as a river flows, without ceasing from its wet nature, the four activities of walking, standing, sitting, and lying down do not stray from that state in the three times, that is diligence. Just as space does not seek space, yet does not stray from space, in the state of no meditator and no object of meditation, there is no wavering, that is meditation. All phenomena are clear in that, yet there is no grasping of that, that is self-illuminating wisdom. Realizing such a meaning, there is no other object of focus, that is aspiration. Not seeking the result separately from the cause, like the son of a wheel-turning king naturally accomplishing himself through example, that is skillful means. Subduing all biased views and not abiding, that is power. All phenomena of samsara and nirvana are unmixed and complete, self-illuminating wisdom, these are the ten. In terms of the path, this is because the view is more emphasized, therefore from the perspective of conduct, not grasping the practice of these ten, that is appearance. The term "completely perfect" also refers to the nature of the four activities of walking, standing, sitting, and lying down not straying in the three times, and in the ten explanations, it means that all of samsara and nirvana, objects, mind, sentient beings, and the world are unmixed and complete. The distinction of the earth.
Chinese
十三，是指，因见等性之界而极喜悦，此处虽未缘及喜悦之事物，然因离一切执着，故为未缘及痛苦之体性。于彼意之状态中，下乘诸宗之执边见解不住立，二者无垢。心性等性自明，故自显现不灭，行利益众生之事，三者光明。所作一切境之事物皆显现为自明，故四者光照。于明智之状态中，自他二利一时圆满，故五者极难调伏。无散乱自明之大智慧现前，六者现前。不舍弃执边之见，而自性清净，七者长远行。一切皆明现为明智，故境不成立。有境如虚空般清净，故无散乱之所作与能作，故八者不动。具足功德任运成就之智慧，故九者善慧。成为一切究竟功德之生处，故十者法云。三，是指，佛之三事，于后解释。因果差别任运成就，是指，因是十度与十地。果差别是指，如上于见之状态中，亦无未摄尽因之地与度，十种行持于不灭不缘之状态中亦皆圆满，因较果之十地差别大，故因之十地不杂乱，以完全圆满之义，无所舍弃而自性任运成就。方便与智慧，方便为胜，是指，此处将解释如上所承诺之果之三地。此处拉杰祖尔巴云：方便是不灭之利他显现，智慧是利他事业稍作即不离法界，无境与有境，无作者与所作，不勤作而利生任运成就，是方便之胜，此为唯果之阶段。就此而言，方便是道，因修持而能力转为力量，具有使果显现之威力，是为方便。又因所化有情上中下之根器，而有各别乘
English
Thirteen, which means, being extremely joyful by seeing the realm of equality. Here, although the object of joy is not specifically pointed out, it is the nature of not focusing on suffering because it is free from all attachments. In that state of mind, the views of clinging to extremes of the lower vehicles do not remain, the second is stainless. The mind's equality is self-illuminating, so self-appearance does not cease, performing the benefit of beings, the third is illuminating. All the objects of the environment appear as self-awareness, so the fourth is radiating light. In the state of awareness, the benefit of oneself and others is simultaneously fulfilled, so the fifth is extremely difficult to tame. The great wisdom of non-distraction and self-illumination manifests, the sixth is manifested. Without abandoning the view of clinging to extremes, it is self-purifying, the seventh is going far away. Everything is clear as awareness, so the environment is not established. The environment is pure like the sky, so there is no distraction to be made or made, so the eighth is immovable. Having the wisdom of spontaneously accomplished qualities, the ninth is good intelligence. Becoming the source of all ultimate qualities, the tenth is the cloud of Dharma. Three, which means, the three things of the Buddha, which will be explained later. The difference between cause and effect is spontaneously accomplished, which means, the cause is the ten perfections and the ten grounds. The difference in the fruit means that, as above, in the state of view, there is no ground or perfection that has not been included in the cause, and the ten practices are all complete in the state of non-cessation and non-objectification. Because the ten grounds of the fruit are much different from the cause, the ten grounds of the cause are not mixed, and with the meaning of complete perfection, there is no abandonment and it is spontaneously accomplished by nature. Skillful means and wisdom, skillful means are supreme, which means, here, the three grounds of the fruit promised above will be explained. Here, Lha-je Zurpa said: Skillful means is the unceasing appearance of benefiting others, wisdom is that the work of benefiting others does not depart from the Dharma realm as soon as it is done, there is no environment or environment, there is no author or object, and the benefit of beings is spontaneously accomplished without effort, which is the supreme of skillful means, this is only the stage of the fruit. In this case, skillful means is the path, because practice turns ability into power, and it has the power to make the fruit manifest, which is skillful means. Also, because of the superior, medium, and inferior faculties of the beings to be tamed, there are separate vehicles.
Chinese
而且，每一种道都有其各自的体性。在此，此乘之道的体性是：具有使智慧进入的特征的陀罗尼，被称为使果成熟者。其原因是，具有智慧特征的见地是，以四种方式证悟诸法皆安住于清净平等的状态，并且在没有能取和所取的情况下自然成就，这是基。进入道之体性是：从那个基开始，在四种三摩地状态中，显现空性无别，安住于平等的状态；并且，当它转变为能力和力量时，即使在分别显现之时，一切都清晰地显现为觉性，处于平等的状态；在积累资粮之时，见、行、修三者平等地安住于平等的状态。在此乘中，见地显现是见道。资粮的见行平等以下的所有阶段也被认为是修道。然后，在修行圆满之时，需要道转变为力量，因此，自生智慧的圆满道具有能力的威力。诸法皆在觉性平等性的状态中显现，远离执著的言说，甚至连微细的增益和损减也不存在，这被称为意义的教证显现，即一切教证都圆满。诸法皆在觉性中显现，是圆满的自在，是其自性，因此被称为获得。在词语的表达中，被称为解脱道者，因为在那之前是道，是与果结合的方法。所谓智慧，是教证显现、获得自在的能力和力量被打开，从而使普光明显现。诸法之如实性远离戏论，故为智慧。而且，正如在觉性本身大悲的章节中所说的那样，普遍存在于一切法中，在此显现，因此成为一切法的自性，这被称为普光明。所谓殊胜方便，方便如虚空和云彩般，自显现不间断，是圆满果位的利他。在法界所遍及的范围内，对所化众生的根器所作的差别，与每个所化众生的心意相符，同时显现并成办利益，即使成办利益，也没有丝毫的勤作，并且由于意平等性的力量，也没有丝毫的染污。犹如莲花虽然生长在淤泥中，却