English
From the perspective of being free from elaboration, there is a great difference. From that state, the plan for the Sambhogakaya arises, so it is the "Great Letter." That itself is the root of all, so it is "Vajradhara." It is the essence of ultimate wisdom, so it is called "Vidyadhara," and that is how it is spoken of in terms of qualities. These grounds are not like the rungs of a ladder, with high and low. In terms of the essence of a single Buddha, it is spoken of in terms of the Trikaya. Because of the difference in qualities, it is also said to be more than that. Because of immeasurable bliss, the fourteenth is "Great Bliss." The fifteenth is "Samadhi." The sixteenth is known as "Wisdom Guru." In terms of the essence of meaning, there is no establishment or refutation, so it is also said to be a single ground. Samantabhadra is without differentiation, and is one in the Great Perfection. In the "All-Creating King," it says, "One is the ground of the all-creating Bodhicitta." The general meaning has been explained. Second, the meaning of the text has three parts: the cause for the attainment of Vidyadhara, the temporary result of that attainment, and the ultimate result of that attainment. The first has two parts: the actual cause is the characteristic view of knowing that all phenomena are enlightened from the beginning through the four modes of understanding, and the Dharani that brings the perfect state into the lineage is the cause for maturing into the four Vidyadhara fruits. The characteristic of entering into practice after knowing is the Dharani that brings the union of generation and completion stages, which is the condition for maturing into the four Vidyadhara fruits. Because one practices after knowing the characteristics, one obtains the fruit of Dharma. By familiarizing oneself with and integrating such causes and conditions, whatever becomes a special power is like this: the cause is like a strong seed, the condition is like being nourished by water and fertilizer, and the result is like the growth from sprout to harvest, arising from the ripening to the spontaneously accomplished Vidyadhara. Second, the way of accomplishing this is that such Vidyadharas are also fields for generating Buddhas, and they are known and prophesied in the Buddhafields of the ten directions, like this: in a certain world, a certain Vidyadhara dwells, and at a certain time, he accomplishes the deeds of a Buddha. Second, the temporary result of that accomplishment has two parts: sentient beings all
Chinese
通过……来成就。有些持明者在四大洲的人类、欲界天神和色界梵天等处，以清净、无瑕疵、功德圆满之相转生。他们与那些无执之境的众生以及功德之法并不相同或平等。例如，佛陀和菩萨虽然显现在各种众生的身体中，但他们的功德和功用并不相同。关于受生的方式有四种。《现观庄严论》中说：“智者之业及，利他熟道权，等持及自在，说为权生因。”其中，凡夫因善恶业而生于天界或恶道。从第一地到第七地，因愿力和善巧方便而示现化身。在清净的三地中，以等持和自在，随应所化而显现。在佛陀的境界中，以任运成就的化身，示现十二行等大自在的游舞。圣者们没有具有特征的生，因为他们已经超越了生老病死的河流。然而，他们以慈悲示现化身。《宝性论》中说：“圣者已断死与病，老之痛苦连根拔。由业及烦恼力生，于彼无彼故彼无。如实已见真实故，纵然已超生等法，然以悲心之自性，示现生与死老病。”以及《摄类学》中说：“虽无老病死，然示死亡与转生。”对于成熟的持明者来说，业的生已经耗尽，一旦舍弃身体，立即获得圣者的地位，因此与究竟的加行道相同。即使从加行道的暖位开始，也不会堕入恶趣。《现观庄严论》暖位的章节中说：“疑迟疑尽故”。因此，他们为了利益众生而转生到愿力所净化的刹土等处。长寿灌顶和手印是通过等持的生来成办事业，但没有自相的生，因为身体已经转化为金刚身，不会坏灭分离。任运成就是自在的……
English
It is accomplished through... Some Vidyadharas are born in the realms of humans in the four continents, desire realm gods, and form realm Brahmas, etc., with pure, flawless, and perfectly endowed forms. They are not the same as or equal to the beings of those realms of non-attachment and the qualities of merit. For example, although Buddhas and Bodhisattvas appear in the bodies of various beings, their merits and functions are not the same. There are four ways of taking birth. The Ornament of Clear Realization states: "The actions of the wise, the power of ripening paths for the sake of others, Samadhi and mastery, are said to be the causes of empowered birth." Among these, ordinary beings are born in higher realms or lower realms due to good or bad karma. From the first to the seventh bhumis, it is believed that they are born through emanations of aspiration and skillful means. In the three pure bhumis, they appear according to what needs to be tamed through Samadhi and mastery. In the realm of the Buddha, they appear as the twelve deeds and other great displays of mastery through spontaneously accomplished emanations. Noble ones do not have characteristic births because they have crossed the river of birth, aging, sickness, and death. However, they emanate through compassion. The Uttaratantra states: "The noble ones have completely abandoned death, sickness, and the suffering of old age. They are born by the power of karma and afflictions. Since that is not present in them, that is not present. Because they have seen reality as it is, although they have transcended birth and so on, they show birth, death, aging, and sickness out of their compassionate nature." And the Compendium states: "Although there is no aging, sickness, or death, they show death and transmigration." For the ripened Vidyadhara, the birth of karma is exhausted, and as soon as the body is abandoned, the state of the noble one is attained, therefore it is the same as the ultimate path of union. Even from the heat stage of the path of union, there is no falling into the lower realms. The chapter on heat in the Ornament of Clear Realization states: "Doubt and hesitation are exhausted." Therefore, they are born in pure lands and so on, purified by aspiration, for the benefit of beings. Longevity empowerment and Mudra accomplish activities through the birth of Samadhi, but there is no self-characterized birth, because the body has been transformed into a Vajra body, which is indestructible and inseparable. Spontaneous accomplishment is the mastery of...
Chinese
以适合所化众生的方式显现，从而进行化身。第二，以何地摄持呢？最初三个持明以因地摄持，后面的以果地摄持，所有这些都以不退转的殊胜地摄持。因此，殊胜地是安住转变之处。《波罗蜜多究竟圆满》。如是说。如果说以因地摄持的方式，那么最初三个持明虽然执持人、天、梵天的生，但特别的是，会安住于十地，因为十地的自性是十波罗蜜多在相续中究竟圆满的缘故。如果说以果地摄持的方式，那么任运成就者会安住于殊胜的十三地金刚持，因为是究竟果的成办者，因的十波罗蜜多究竟圆满的缘故。如果说以不退转的殊胜地摄持的方式，那么所有四个持明都必定安住于果持明，因此成为安住于殊胜地的缘故，那个地的自性是成就，因和果的波罗蜜多都究竟圆满的修习次第，譬如用铁钩抓住的鱼被拉到旱地上一样。第三，究竟的果是十一普光地，是方便究竟的种种幻化之化身和事业调伏有情的地。经中说：因为放射光芒使所化成为法器，所以是普光地。智慧和方便的殊胜双运究竟是十二无染莲花者，任运稠密庄严的刹土无勤自然显现。普明经中说：莲花者圆满受用，任运成就智慧自然显现。如是说。殊胜智慧的化身和报身二者在法身的基上入灭，成为融入那个法界的基，因此成为殊胜的任运成就珍宝藏，法身远离一切戏论的刹土原始普贤王如来。一和多不离，无边无中，即是如是性。甚至不见佛陀，自生智慧无处显现。如是说。如是暂时和究竟
English
Emanations are manifested by appearing in whatever way tames whatever beings are to be tamed. Second, by what ground are they encompassed? The first three vidyādharas are encompassed by the ground of the cause, and the latter are encompassed by the ground of the result. Since all of these are encompassed by the extraordinary ground of non-retrogression, the extraordinary is the place of abiding transformation. "The pāramitās are completely perfected." So it is said. If it is explained as being encompassed by the ground of the cause, then those first three vidyādharas hold the births of humans, gods, and Brahmā, but especially they will abide in the ten bhūmis, because the nature of the ten bhūmis is that the ten pāramitās are completely perfected in the continuum. If it is explained as being encompassed by the ground of the result, then the spontaneously accomplished one will abide in the extraordinary thirteenth bhūmi, the vajra-holder, because it is the accomplisher of the ultimate result, the ten pāramitās of the cause being completely perfected. If it is explained as being encompassed by the extraordinary ground of non-retrogression, then all four vidyādharas are certain to abide in the vidyādhara of the result, therefore they become abiding in the extraordinary ground, because the nature of that ground is accomplishment, the order of practice in which the pāramitās of cause and result are completely perfected, like a fish caught by a hook being pulled out onto dry land. Third, the ultimate result is the eleventh, the ground of all-illuminating light, which is the ground of the emanations of skillful means that have reached the limit, the various magical emanations, and the taming of beings through activity. From the sūtra: "Because radiating light makes those to be tamed suitable vessels, it is the ground of all-illuminating light." The ultimate union of the supreme wisdom and skillful means is the twelfth, the lotus-holder without attachment, the spontaneously appearing realm of dense and magnificent array. From the Kunsel: "In the lotus-land, enjoyment is complete. Spontaneously accomplished wisdom is self-arising." So it is said. The two, the supreme wisdom's nirmāṇakāya and saṃbhogakāya, pass into nirvāṇa on the basis of the dharmakāya, becoming the basis for dissolving into that sphere, therefore it becomes the supreme spontaneously accomplished jewel womb, the dharmakāya, the realm of primordial Samantabhadra, free from all elaboration. One and many are inseparable, without beginning or end, suchness itself. Even buddhas are not seen, self-arising wisdom appears without a place. So it is said. Thus, temporary and ultimate
Chinese
十种殊胜喜悦的境界，如触地等，以及三种普遍光明等，是通过原因和结果的差异来区分的。无需寻找，自性自然圆满是最终的目标。第三，以聚集坛城的大集合来总结意义，有三点：宣说普贤菩萨的生起次第和圆满次第；以这种方式成就所有坛城；不被细微的过失所染污。第一点分为两部分。实际的禅修方法是：在三种三摩地之前，在天空的坛城极其清净的法界智慧宫殿中，在日月莲花座上，智慧之王普贤菩萨双运，以金刚跏趺坐的姿势安住，从他的身体发出无数的光芒，这样禅修。此外，共同的乘认为诸佛有不同的传承、不同的时代和不同的方式，这里特别说明了这一点。也就是说，那些显现的化身也是为了调伏众生的显现。如果以非共同的乘来衡量，法身是无生的，报身是不灭的，住在色究竟天。因此，修持任何你喜欢的自性身，一切都会成就。特别是，修持诸佛的自性或作者普贤父母双运，也将毫无遗漏地修持所有胜者的坛城。因为所有本尊的坛城都是身语意和法界自性清净，合一的缘故。为了确立它的合理性，如果这样禅修，神就是自己的心，怎么能成就呢？或者，神的自性是从其他地方来的，所以给予成就吗？为了消除这些疑惑，无论从过去等四时和东方等十方中的任何地方，都无法找到一个独立于心之外的圆满佛陀。心的自性如何存在，那就是圆满的佛陀。或者说，从其他地方来一个这样的佛陀吗？或者说，这个心现在是佛陀的种子或原因，通过修行，什么时候会变成佛陀呢？
English
The ten kinds of special joyful states, such as touching the earth, and the three kinds of all-pervading light, etc., are distinguished by the difference between cause and effect. Without searching, the spontaneous perfection of self-nature is the ultimate goal to be attained. Third, summarizing the meaning with the great gathering of the mandala, which is the basis of accumulation, there are three points: explaining the generation stage and completion stage of Samantabhadra; accomplishing all mandalas in this way; and not being stained by subtle faults. The first point is divided into two parts. The actual method of meditation is: with the three samadhis preceding, in the palace of the wisdom of the sphere of reality, which is the extremely pure mandala of the sky, on the seat of the sun, moon, and lotus, the wisdom king Samantabhadra, in union, abiding in the vajra posture of meditative equipoise, radiating countless rays of light from his body, meditate in this way. Moreover, the common vehicle considers that the Buddhas have different lineages, different times, and different ways, but this is specifically explained as different. That is to say, those manifested Nirmanakayas are also for the appearance of those to be tamed. If measured by the uncommon vehicle, the Dharmakaya is unborn, and the Sambhogakaya is undying, residing in Akanishta. Therefore, by meditating on whichever self-nature body you prefer, everything will be accomplished. In particular, by meditating on the nature or agent of all Buddhas, the union of Samantabhadra, father and mother, all the mandalas of the Victorious Ones will also be meditated on completely. This is because all the mandalas of the deities are the purity of body, speech, mind, and the nature of reality, uniting into one. To establish its rationality, if one meditates in this way, the deity is one's own mind, so how can it be accomplished? Or, does the nature of the deity come from somewhere else, so it bestows accomplishments? In order to dispel these doubts, from any of the four times, such as the past, and the ten directions, such as the east, a perfectly enlightened Buddha who is separate from the mind cannot be found. The way the nature of the mind abides is the perfectly enlightened Buddha. Or, does a Buddha like this come from another place? Or, is this mind now the seed or cause of Buddhahood, and through practice, when will it become a Buddha?