Chinese
因此，他将获得荣耀，修行者将获得无尽的荣耀，先前成就的持明者们将为他灌顶。非天之女等三界妇女将爱慕并聚集于此地，他将迅速获得菩提，如是宣称。对于丝绸等衣物，通常的悉地共同存在，但特别的是，它们会变成防止无法阻挡的盔甲。据说，即使是四肢和军队也无法阻挡。同样，对于食物和饮料，通常的悉地共同存在，但特别的是，他将获得如意之身，能够随意变幻，并且通过饮料，他将获得吸取甘露精华的能力，获得各种各样的悉地。在此会供轮的场合，正文分别提到了各种功德，这些解释仅仅是根据不同物质的特性，说明了它们所具有的特殊悉地。更重要的是，没有将物质和受用分开作为依据，也没有将各自的修法分开。一般来说，瑜伽士不禁止智慧和禅定，真言和手印，以及受用的供养，他依靠所欲的功德，证得一切共同和殊胜的悉地，应当明白这一点。所谓的“阿黎嘎黎手印”，阿黎嘎黎是一个隐语。在一些说法中，它指的是以阿为首的十六个元音字母，以及以嘎为首的辅音字母。其中，“拉”是持有的意思，“阿”是具有的意思，这是字母的隐语。在另一些说法中，“阿黎”是死亡，“嘎黎”是出生，所有有为法都具有生灭的性质，所以这样称呼。同样，在另一些说法中，“阿黎”是女性的象征，“嘎黎”是男性的象征。在另一些说法中，“阿黎”是没有作为，“嘎黎”是有作为。同样，智慧、慈悲、普贤菩萨、普贤佛母等等，有许多不同的说法，但在这里，指的是父与母，方便与智慧，在无二无别中嬉戏而获得的悉地。
English
Therefore, he will gain glory, and the practitioner will gain infinite glory, and the previously accomplished vidyadharas will empower him. Daughters of asuras and other women of the three realms will cherish and gather in this place, and he will quickly attain enlightenment, so it is said. For garments such as silk, the common siddhis generally exist, but especially, they will become armor that prevents the unpreventable. It is said that even the four limbs and the army cannot prevent it. Similarly, for food and drink, the common siddhis generally exist, but especially, he will obtain a wish-fulfilling body that can transform at will, and through drink, he will gain the ability to absorb the essence of nectar, obtaining various kinds of siddhis. In this context of the assembly circle, the text mentions various qualities separately, and these explanations merely describe the specific siddhis that are possessed by the characteristics of different substances. More importantly, there is no separation of substances and enjoyments as a basis, nor is there a separation of individual sadhanas. In general, the yogi who does not prohibit wisdom and samadhi, mantras and mudras, and the offerings of enjoyment, relies on the desired qualities and accomplishes all common and supreme siddhis, this should be understood. The so-called "Ali Kali Mudra", Ali Kali is a coded word. In some accounts, it refers to the sixteen vowels beginning with "A", and the consonants beginning with "Ka". Among them, "La" means holding, and "A" means having, which is a coded word for letters. In other accounts, "Ali" is death, and "Kali" is birth, all conditioned dharmas have the nature of arising and ceasing, so it is called that. Similarly, in other accounts, "Ali" is the symbol of the female, and "Kali" is the symbol of the male. In other accounts, "Ali" is without action, and "Kali" is with action. Similarly, wisdom, compassion, Samantabhadra, Samantabhadri, and so on, there are many different accounts, but here, it refers to the father and mother, skillful means and wisdom, the siddhis obtained from playing in non-duality.
Chinese
所有都显示为生起。现在是为了显示成就的果实，持明者的殊胜功德。因此，知入特征结合之总持，果实成熟之因与缘，能力强大者所变成，持明者于胜者刹土扬名。如是等等所说。其中，以知之特征、入之特征、果之特征这三者，总摄了密咒之论中所说的所知之法、道之法和果之法。这些也被说成是自性无别的。同样，这也说了持明者的地具有功德而被总摄。其中，知之特征是，了知四种觉悟之理，是为因。入之特征是，如其所知，以三门之行来修持而入，是为缘。果之特征是，串习成熟而显现。其中，三种特征之所依是四种觉悟本身。对于此，仅仅是知之理，以及使之串习之理，以及以串习之力而显现之理，这三种相称为三种特征。其中，知和入的两种特征变得有能力之后，就获得了称为持明者的本体。从那以后，直到果实未达到究竟之间，都称为持明者。即使达到究竟，持明者之名也无有执着于一边的过失。这应当如此理解：知和入的两种特征，因为不超出与果实相结合，所以也是总持；因为使果实成熟，所以也是因和缘。因缘变得有能力之后，就具有了生出果实的能力。即使果实未显现，也获得了称为持明者的本体，并且也能在诸佛刹土中获得授记。例如，在某个世界中，某某持明者住于此，在某某时代，将成办佛的事业。如此授记并称赞功德。
English
All are shown to arise. Now, in order to show the accomplished fruit, the distinction of vidyādharas with qualities, therefore: The dhāraṇī that combines the characteristics of knowledge and entry, the cause and condition that ripen the fruit, whoever becomes capable, is known as a vidyādhara in the realm of the victorious ones. Thus and so forth are mentioned. Among these, the characteristics of knowledge, the characteristics of entry, and the characteristics of the fruit, these three, summarize all the knowable dharmas, the path dharmas, and the fruit dharmas that are known in the tantric treatises. These are also said to be inseparable in nature. Likewise, it is also said that the ground of vidyādharas with qualities is summarized. Among these, the characteristic of knowledge is: understanding the nature of the four realizations, which is the cause. The characteristic of entry is: as it is known, practicing and entering through the actions of the three doors, which is the condition. The characteristic of the fruit is: the habituation that becomes manifest. Among these, the basis of the three characteristics is the four realizations themselves. For this, merely the nature of knowledge, and the nature of making it habitual, and the nature of manifesting through the power of habituation, these three aspects are called the three characteristics. Among these, when the two characteristics of knowledge and entry become capable, the actual basis of what is called 'vidyādhara' is obtained. From then on, until the fruit is not perfected, it is called 'vidyādhara'. Even after perfection, there is no fault in the name 'vidyādhara' clinging to one side. This should be understood as follows: the two characteristics of knowledge and entry, because they do not go beyond being combined with the fruit, are also dhāraṇī; because they ripen the fruit, they are also cause and condition. When cause and condition become capable, they become endowed with the power to produce the fruit. Even if the fruit has not manifested, the actual basis of what is called 'vidyādhara' is obtained, and one can also obtain prophecies in the buddhafields. For example, in a certain world, a certain vidyādhara dwells, and at a certain time, he will accomplish the deeds of the Buddha. Thus prophesying and praising the qualities.
Chinese
也使之闻名。那么，持明者是被哪一类的生和行所包含的呢？又被哪一地所包含呢？（答：）人与天与梵天之，清净生者虽执持，然于地之安住转变异。如是说。其中，被哪一类的生和行所包含呢？是说欲界的人和天与梵天等，以及色界的有情和行者们的清净之流都执持。于无色界则不追求生，因为没有必要。又被哪一地所包含呢？被有包含的地在这里没有必要，所以没有说。智慧之地是，然于地之安住转变异。如是说。其中，以特殊来说，从密咒的方面来说，被称为第十三佛地。同样，也被称为金刚持地，或者字母轮大集地，或者持明地等等。这些地所包含的方式是，譬如鱼鹰抓住鱼，虽然没有离开水的界限，但也属于陆地而被包含一样。成为具有因缘能力者，那些虽然没有离开有之地，但一旦被智慧之地所抓住，就被包含于大智慧本身之地。持明的差别，在一些论典中，也显现出与一般论典中所说的五种道相结合的情况。以前的导师们的口诀中，也说有入地、住地和熟地。此外，还说了异熟持明、寿命持明和大手印持明。关于大手印持明，在一些论典中这样说：自身胜者大手印，修习显现之本尊，具足相好与神通，名曰大手印持明。如是说。有些论典中说：大手印是无相法身。然而，在这里，成为具有因缘能力者，那本身就被称为持明，在诸佛刹土中闻名，并且是被特殊的地所包含的。持明的决定词
English
also made it famous. So, by what kind of birth and beings are Vidyadharas included? And by which ground are they included? (Answer:) Of humans, gods, and Brahma, pure beings do hold, but especially the ground's dwelling is transformed. Thus it is said. Among these, by what kind of birth and beings are they included? It is said that the pure streams of beings and beings of the desire realm, such as humans, gods, and Brahma, and of the form realm, are all held. In the formless realm, birth is not pursued, because there is no need. And by which ground are they included? The grounds included by existence are not needed here, so they are not mentioned. The ground of wisdom is: but especially the ground's dwelling is transformed. Thus it is said. Among these, especially, from the aspect of secret mantra, it is known as the thirteenth Buddha-ground. Similarly, it is also called the Vajradhara ground, or the great assembly ground of the letter wheel, or the Vidyadhara ground, and so on. The way these grounds are included is like how an osprey catches a fish, and although it has not left the water element, it is included as belonging to the land. Those who have become capable of causes and conditions, although they have not left the ground of existence, once they are seized by the ground of wisdom, they are included as belonging to the ground of great wisdom itself. The distinctions of Vidyadharas, in some treatises, also appear to be combined with the five paths mentioned in general treatises. In the instructions of previous teachers, it is also said that there are entering the ground, dwelling on the ground, and ripening on the ground. In addition, it is also said that there are the fully ripened Vidyadhara, the longevity Vidyadhara, and the Mahamudra Vidyadhara. Regarding the Mahamudra Vidyadhara, in some treatises it is said: The great seal of the self-body victor, the deity manifested through meditation, possessing marks and signs and clairvoyance, is known as the Mahamudra Vidyadhara. Thus it is said. Some treatises say: Mahamudra is the formless Dharmakaya. However, here, those who have become capable of causes and conditions, that itself is called Vidyadhara, and is famous in the Buddha-fields, and is included by the special ground. The definitive word of Vidyadhara
Chinese
是。名为持明者，bida（བི་ད་）是明咒，是智慧和知识的自性。dhara（དྷ་ར་）是执持，是具有此的众生相续的集合。以这样的力量，佛的第十三地也说是极喜持明地。有些时候，明咒成就者也被称为持明者。现在为了显示持明的功德：圆满一切波罗蜜多，方便与智慧，方便之胜，智慧胜中之胜，十地之差别，因果差别任运成就。如是说。对此，在总的特征大乘中广为人知的是，通过十波罗蜜多的门，十地的次第圆满，最终成就无上菩提。这里说因和果都无需寻求，任运成就。那又是如何呢？对于一切法，无执持和无阻碍地行持，是布施波罗蜜多的果和合，显示了无需寻求任运成就。同样，在平等性中无有认识的沾染，无上是戒律。无有错乱和圆满智慧的相是忍辱。无有衰损和行为成为集合是精进。根识进入一切境，也不从平等性中动摇，认识和一切法的自性显现是禅定。以如实不错乱地证悟，对于一切法无所取和完全超越是智慧。如果这样，属于智慧范畴的其余波罗蜜多也将任运成就。成为自和他利是方便。清净刹土和行境是愿。不被相违品所胜伏是力。如实了知意义是智慧。这样，十波罗蜜多同时任运成就，同样，十地也不需要长时间次第修习，会迅速任运成就。方便与智慧，方便之胜。这是说一切。
English
Is. The so-called Vidyadhara, bida (བི་ད་) is the mantra of knowledge, the nature of wisdom and knowledge. Dhara (དྷ་ར་) is holding, which is the collection of sentient beings who possess it. With such power, the thirteenth bhumi of the Buddha is also said to be the Extremely Joyful Vidyadhara Bhumi. Sometimes, those who have attained the mantra of knowledge are also called Vidyadharas. Now, in order to show the merits of Vidyadhara: Perfectly complete all perfections, skillful means and wisdom, the best of skillful means, the best of the best of wisdom, the ten differences of the bhumis, the differences of cause and effect are spontaneously accomplished. Thus it is said. Regarding this, what is widely known in the general characteristic Mahayana is that through the gate of the ten perfections, the order of the ten bhumis is perfectly completed, and ultimately the unsurpassed enlightenment is attained. Here it is said that both cause and effect are spontaneously accomplished without seeking. How is that? To act without clinging and without obstruction to all dharmas is the fruit of generosity perfection and together, it shows that spontaneous accomplishment is achieved without seeking. Similarly, in equality, there is no contamination of knowledge, and unsurpassed is discipline. Without confusion and the complete mark of wisdom is patience. Without decline and actions becoming a collection is diligence. Although the senses enter all objects, they do not waver from equality, and the manifestation of the nature of knowledge and all dharmas is meditation. By realizing without error the true nature, to be unattached to and completely transcend all dharmas is wisdom. If this is the case, the remaining perfections belonging to the category of wisdom will also be spontaneously accomplished. Becoming beneficial to oneself and others is skillful means. Pure realms and fields of activity are aspiration. Not being overcome by opposing forces is strength. Realizing the meaning as it is is wisdom. In this way, the ten perfections are simultaneously spontaneously accomplished, and similarly, the ten bhumis do not need to be gradually cultivated over a long period of time, but will be quickly spontaneously accomplished. Skillful means and wisdom, the best of skillful means. This is to say everything.