English
Regarding the empowerment of. In the eleventh chapter here, there are things like clothes, ornaments, food, drink, dragons, and words, as well as dances. Also in the twelfth chapter, there are Āli আলি (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) and Kāli আলি (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), etc., which are fully possessed. The term "of mantra" is derived from the sound of mantra मंत्र (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), and because it protects the mind, it is a deity. As it says in the Essence of Wisdom: "मन (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) means mind, and त्र (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is said to be protection." Therefore, that is also the root deity. The limbs are, like in the eighth chapter, the deities of skillful means, wisdom, and the inconceivable. The five perfections are the five mandalas of the wisdom of the crown ornament. By the empowerment of the increase and decrease of those, the wisdom being in the heart. In its heart, on top of the solar mandala, is the heart hand symbol. In its navel is the seed syllable of the cause, surrounded by mantra. Thus, the practitioner who possesses the fifteen aspects, the teacher, retinue, etc., without breaking the vows and without being invaded by obstacles, diligently cultivates samadhi. If the time of achieving the fruit of the path, the life empowerment, and the faculties and diligence are excellent, then it is thirty-six, etc. What is the actual accomplishment? There are two aspects to it. If the intelligence is small, then the maturation is accomplished. As it is said in the Vajra: "Dance, song, music, and samadhi, should be cultivated without interruption. If the desire is not fulfilled, and the illusory body is not stable, the three vajras of the mind reside, then it is the ripening awareness holder, hereafter fearless like a garuda." Therefore, it is said. If the intelligence is great, then it can be applied to life empowerment. The term "mastery" refers to obtaining mastery over the body, the indestructible vajra body without birth or death. There are four categories of this, namely, essence extraction, elixir, bliss-emptiness skillful means, and the three attachments of lamp and wind, etc. Among them, the most excellent is the life empowerment that fully possesses the ultimate path, which is characterized by qualities. Through that, the time to ultimately achieve the five bodies is when the life empowerment is achieved, the time to apply it to the ultimate fruit for one's own benefit is determined to be one hundred and sixteen years, that is, within six thousand six hundred years. As it is said: "The year is sixteen hundred, increasing and dwelling in hundreds, without abandoning the body, one reaches the place of enlightenment." Also, without abandoning the stages of the path, gradually passing from the vast spontaneous accomplishment.
Chinese
也有与五身结合的情况。如果是妥噶，则说“一下子就能达到终点”，意思是广泛地舍弃，从任运成就传承下来，也有与五身结合的情况。还有，“长期享受佛法的安乐”等等，以及“在可见的法中证入涅槃，身体不舍而成就佛果”等等，将前面两者都舍弃，也有与终极结合的情况，所以无论哪一种都可以。所结合的五身，如第六品所示，本来就以自性觉智任运成就的意义，以这条道路显现的终极果位的伟大功德全部圆满的方式是什么呢？像这样修持所获得的真实果位，在自显中成就的方式是：从任运成就传承的角度来说，智慧明点是任运成就的等持，是一种离戏的境界。佛的智慧明点，也就是离戏的境界，与它没有差别，所以是显现。那么，任运成就最终会变成不是道，因为与佛的境界没有差别。如果承认这一点，佛的境界普遍不是显现之道，如果这样认为，那么任运成就显然是最终之道。明点本身之所以被称为“显现”，是因为最终道的等持和佛的境界两者在离戏方面是相同的，因此以相同作为理由而说“显现”，就像唯识宗的论典中所说：“对于与意义相似的体验，称之为体验意义”。在后得位时，正如所说：“习气和障碍等，都已成为世尊”，如果普遍存在，那有什么矛盾呢？因为并不普遍存在。因此，佛的境界不是心识的对象，所以是不可思议的。远离障碍的智慧是周遍一切所知领域的，所以称为无边至尊。那么，那是唯一佛陀的境界吗？不是的，十方和四时所有现证菩提的佛陀的境界都最终归于一体，因为诸佛没有不同的传承。那么，与所说的身、种姓以及寂静和忿怒等不同相矛盾吗？那些是对所化众生的显现方式，从胜义的角度来说没有差别，正如所说
English
There are also combinations with the five bodies. If it is Tögal, it is said that "one can reach the end all at once," meaning to extensively abandon and transmit from Spontaneous Perfection, there are also combinations with the five bodies. Also, "Having long enjoyed the bliss of Dharma," etc., and "Attaining Nirvana in the visible Dharma, achieving Buddhahood without abandoning the body," etc., abandoning both of the former, there are also combinations with the ultimate, so whichever of these is fine. The five bodies to be combined, as shown in the sixth chapter, originally, with the meaning of self-existing perfection in self-awareness, what is the manner of perfecting all the great qualities of the ultimate result manifested by this path? How does the actual result of such practice manifest in self-appearance? From the perspective of the transmission of Spontaneous Perfection, the wisdom bindu is a samadhi of Spontaneous Perfection, a state free from elaboration. The wisdom bindu of the Buddha, that is, the freedom from elaboration, is non-different from it, so it is appearance. Then, Spontaneous Perfection will ultimately become not the path, because it is non-different from the Buddha's intention. If this is admitted, the Buddha's intention is universally not the path of appearance, and if it is thought so, then Spontaneous Perfection is clearly the ultimate path. The reason why the bindu itself is called "appearance" is that the samadhi of the ultimate path and the Buddha's intention are similar in being free from elaboration, therefore, saying "appearance" with similarity as the reason is like what is said in the treatises of the Mind-Only school: "For the experience similar to the meaning, it is designated as experiencing the meaning." In the time of subsequent attainment, as it is said: "Latent predispositions and obscurations, etc., have become the Blessed One," if it is universally present, what contradiction is there? Because it is not universally present. Therefore, the Buddha's intention is not an object of the mind, so it is inconceivable. The wisdom free from obscurations is the pervader of the entire sphere of knowable objects, so it is called the boundless supreme. Then, is that the intention of the sole Buddha? No, the intention of all Buddhas who have fully awakened in the ten directions and four times ultimately becomes one, because there is no different lineage for the Buddhas. Then, does it contradict the different explanations of body, family, and peaceful and wrathful deities, etc.? Those are the ways of appearing to those to be tamed, but from the perspective of reality, there is no difference, as it is said
Chinese
第四品中说，诸如来都成为一个意念，以大平等之理，在金刚界中，一切法本自成佛的等持中未曾动摇等等，说了许多。它的伟大功德是无法言说的，但稍微概括起来有五种显现。哪五种呢？清净的刹土不可思议且无边无际，以及此处没有大小尺寸限制的宫殿，转法轮的座等坐垫和宝座，相好等庄严，天女等欲妙的各种嬉戏云是受用。如是，自性果圆满的坛城的伟大功德，无余且不尽，显现为无量庄严轮。获得的方式是，第一刹那见到自相，第二刹那了知它而显现，因此未获得而接近就是亲近，即最终圆满获得，并且自利成就。因此，显现为做他利者，是因为“广大”之故，总的来说事业不可思议。特别是，五种语自然成就，从中产生与所化众生各自根器相应的各种乘的意义，是与所化众生相符的显现，因为自然成就的智慧与所化众生各自的显现相符，有三个理由：如《སྤར་ཁབ་》中所说：“自生智慧，觉性智慧，任运成就智慧，三者成为一体。”它的例子是：如果没有悦耳的声音，如意树能生出所需之物，在天或龙的国度里，自在王等如意宝，以及其他天人的妙瓶和财神子的鼬鼠袋等，都能生出所需之物。马和大象等所需之物，并不是在那些珍宝中以实物形式存在而被享用的。那么是什么呢？那些珍宝成就为所需之物的自性并转变，因此，显现为如同从众生各自往昔的福德中成就一般。如所观想和祈祷的那样，显示一切愿望都能成就。
English
In the fourth chapter, it says that all Tathagatas become one thought, and in the Vajra realm of great equality, all dharmas are inherently enlightened, without moving from the samadhi, and so on, many things are said. Its great qualities are indescribable, but if summarized slightly, there are five manifestations. What are the five? Pure realms are inconceivable and limitless, and here, palaces without limits of size, seats and thrones such as the seat for turning the wheel of Dharma, ornaments such as marks and signs, and various clouds of playful enjoyment of sensual pleasures such as goddesses of form are enjoyments. Thus, the great qualities of the mandala of perfect self-nature and fruition, without remainder and inexhaustible, all appear as immeasurable wheels of adornment. The way to obtain them is that in the first moment, one sees one's own characteristics, and in the second moment, one understands it and it becomes clear, so approaching without obtaining is closeness, that is, ultimately perfecting and obtaining, and accomplishing one's own benefit. Therefore, appearing as one who does the benefit of others is because of "vastness," and in general, activities are inconceivable. In particular, the five speeches are spontaneously accomplished, and from them arise the meanings of various vehicles that correspond to the minds of the beings to be tamed, which is the appearance of being in accordance with the beings to be tamed, because the spontaneously accomplished wisdom corresponds to the appearances of each of the beings to be tamed, there are three reasons: As it is said in Spar Khab: "Self-born wisdom, awareness wisdom, and spontaneously accomplished wisdom become one." Its example is: If there is no pleasant sound, the wish-fulfilling tree can produce what is needed, and in the land of gods or nagas, wish-fulfilling jewels such as the king of freedom, as well as other good vases of gods and the mongoose bag of the son of Vaishravana, etc., can all produce what is needed. The things needed, such as horses and elephants, are not enjoyed as substances that exist in those jewels. So what is it? Those jewels are accomplished as the nature of what is needed and transformed, so it appears as if it is accomplished from the previous merits of each sentient being. It shows that all desires are fulfilled as one visualizes and prays.
Chinese
是这样的。 同样，从显现法性中，显现为成就自利和行利他者，令人惊叹，其自性法身毫无成立，色身二身也未停止，故为神变，且具足二十五功德等殊胜之处，故为稀有，证悟佛陀心意的法，并非从自身心外寻来。那么是什么呢？是作为道之方便，以方便获得道的稳固，以及以解脱道智慧显现法性，如是之状态中，果自然生起。如是成就之果，其自性并非由能获得之因缘所生。以了知真实义之正见智慧，了知所知法界法性与他性后。所有显现皆以方便之门转为手印之故。任运成就之智慧，称为不可思议之智慧嬉戏。那么，这是真实的自性吗？不是的。智慧的智慧嬉戏本身也未曾真实成立，如糠秕般毫无意义。此外，诸佛化身于世间先前出现，从轮回痛苦中救度，以及以报身之象征，和以法身加持之门说法，也如前者一般，未曾真实成立，本体空性。那么，会变得不能成办利益吗？能成办利益之对境，能成办利益之理由是，法身未动摇，而二色身之身语意，显现为无尽庄严轮，故以其光辉成办利益。如是对所化众生显现，却未成立于彼等之上，故如幻化。彼二无别故为金刚，远离对治故为坚固，彼胜于他者故为殊胜。果之体性，远离一与多等边，且自然显现，诸佛是，由遍布之法身所遍布，未曾动摇，而显现为种种色身之事业，故远离一，所遍布之种种色身之自性未曾动摇于法身。