English
Within six thousand six hundred years, one will unite with the Buddha himself. In the meantime, one will proceed on the path of Mahamudra and spontaneously accomplished Vidyadhara. Thus it is said. In that way, if one asks, "Does it harm to remain until the limit or extent of one's lifespan?" It does not harm, because there is no certainty that the word "limit" must be applied only to the end of exhaustion, because, as it is said, "Limit is exhaustion, end, and part." Thinking thus, it is still to be examined. The Yamashud accomplishment is that one has the freedom to apply oneself to Mahamudra at any time for one's own benefit, because one has power over life. Thus it is also clearly stated, "One has power for the sake of oneself or others." Third, regarding the Vidyadhara of Mahamudra, there are six aspects. First, the cause and time of attainment are: the continuous habituation to the samadhi of oneness and elaboration, and the purification of the co-emergent obscurations that specifically grasp at views, are the intrinsic cause. Because one has obtained power over life, there is no fixed way to determine the time when one transforms from life empowerment to Mahamudra. Thus, in the Stages of the Path, it says: "The yogi of one and many, for the sake of the arising body and mind, the natural deity, having seen, habituated, and accumulated, at the end of accomplishment, the purification of co-emergent obscurations is the intrinsic cause." And, "Having postponed the remaining accomplishment to the end, there is no certainty that it will become that." Second, one's own nature is: when what is meditated upon becomes manifest, one engages in purifying defilements while holding onto the characteristics of the deity one has meditated on before, with an unwavering samadhi that abides together. From that: "One's own mind is Mahamudra, whatever is meditated upon is the manifest form, possessing the signs and examples of the supreme uncommon, the second enjoyment is the lineage of the hand seal." And, "Possessing the characteristics of the wisdom body, liberated from the arising Vajra body." Third, the categories are: three types of Kriya, four types of Upa, five types of Yoga, and five supreme types of Maha Yoga. From that: "The Vidyadhara of those three types of lineage, four types of lineage, five, and the five supreme." Fourth, the appearance is: one does not waver from the deity's Mahamudra, and there is no certainty about the appearance of the emanation for the benefit of others, because one performs actions by appearing as hunters and prostitutes, etc. From that: "Like not moving from the state of equipoise." And, "Hunters and pros
Chinese
例如贸易等，以化身来调伏。如是说。第五、明智之境义：虽然明智六种的差别连同二十五种与命自在相同，但此处以明晰坚固作为特点。境与报身刹土相同，因此也能做到如彼之义。其中说：六与五的支分具，知也相同然四神通等一切，如彼境之差别和，义圆威力与所化聚。如是说。第六、果：以自之意不动的意义，通过见修而串习，从而俱生微细的垢染清净，不需勤奋而任运成就持明，或与大智佛陀之位结合。其中说：自之不动见串习，于义中次第勤奋以，道皆圆满之加持力，瑜伽离而任运成，俱生之垢染净除，不勤奋而任运成就。如是说。小道中说： कुछ 大手印中，成为无上普贤王。如是说。第四、任运成就持明有六，第一、获得之因时：以修道之种类，见修之力圆满，以三种智慧俱生之垢染清净之时。道次第中说： पूर्व 先前之种类力圆满，如所说般垢染净，二佛之智慧三，任运成就之种类转，于彼处如前三圆满，获得受用秘密之预言，自之意行具能力，是为发掘于地边之时。如是说。第二、自之体性：是无别道之证悟究竟之自性，尚未获得圆满佛陀之位。其中说：如是清净之智慧，五身任运成就金刚持，任运平等性中不摇动，亦住于不分别性中，摧毁习气，刹那依赖持明之边。如是说。第三、种类：事续之三种，瑜伽续之五种，无上瑜伽之五身任运成就之补处三种。其中说：事业任运成就瑜伽之，持明大者内持明。
English
Such as trade, etc., are subdued by emanated bodies. Thus it is said. Fifth, the meaning of the realm of clairvoyance: Although the twenty-five distinctions of the six clairvoyances are similar to Tshewang (empowerment), here the distinction is made as clear and firm. The realm is equal to the Sambhogakaya realm, so it can also achieve that much meaning. Among them it says: With the branches of six and five, knowledge is also the same, but all four miracles, etc., are different in that realm, and the meaning is complete, with power and those to be tamed gathered. Thus it is said. Sixth, the result: By making the meaning of one's own unwavering intention familiar through view and meditation, the subtle impurities of co-emergence are purified, and without effort, the spontaneously accomplished vidyadhara, or the state of the great-minded Buddha, is attained. From that: One's own unwavering seeing becomes familiar, and in the meaning, striving gradually with effort, by the power of the blessings of the complete path, yoga is separated and spontaneously accomplished. The impurities of co-emergence are purified, and spontaneous accomplishment is attained without effort. Thus it is said. In the Small Path it says: Some, from the Great Seal, become the unsurpassed Samantabhadra. Thus it is said. Fourth, the Spontaneous Vidyadhara has six aspects. First, the cause and time of attainment: When the power of seeing and familiarization is complete in the category of the meditation path, it is the time when the impurities of co-emergence are purified by the three wisdoms. In the Stages of the Path it says: The power of the previous category is complete, and the impurities are purified as explained. The three wisdoms of the second Buddha transform into the category of spontaneous accomplishment. In that place, the three are completed as before, and the prophecy of secret enjoyment is obtained. One's own intention and action are capable, and it is time to excavate to the edge of the earth. Thus it is said. Second, its own nature: It is the nature of the ultimate realization of the inseparable path, not yet attained the state of the complete Buddha. From that: Thus, that pure wisdom is the five bodies, spontaneously accomplished Vajradhara, unwavering in spontaneous equality, and also abiding in non-conceptual nature, destroying habitual tendencies, and momentarily relying on the edge of vidyadhara. Thus it is said. Third, the types: The three types of Kriya Tantra, the five types of Yoga Tantra, and the three types of representatives of the five bodies of Anuttarayoga, spontaneously accomplished. From that: Action, spontaneously accomplished Yoga, great vidyadhara, inner vidyadhara.
Chinese
如是。第四是装束： धारण者乃五身任运成就金刚持大尊之相。其中说到： 装束即是胜者相， 五者任运成就故， 如是彼即胜者嗣。 如是。第五是现量之境： 如所有智之境与胜者自身大体相同，如虚空之周遍量亦如理而作。其中说到： 以具一切智智故， 境乃无量胜者身， 犹如明镜照物状。 如是。第六是果： 最终在道之刹那相续尽头，以金刚喻定摧毁我执善恶之相，乃至微细习气，而结合于圆满正觉之位。 如是，在前面也说到： 以金刚喻之三摩地， 摧毁我执诸相之后， 融入金刚界中。 如是。顺便考察疑惑： 祖尔派大多数前辈说： 终道之持明者，在等持时与佛无有差别，未等持时则有差别。仅仅以有等持与否来区分与佛的差别。拉杰若！ 此不应理。未等持时有差别，则等持时也应有差别，因为彼时仍有细微之所知障。因为说是以对治金刚喻定摧毁后而趋向佛位。 又，于此以金刚喻定断除所知障之时， 对治断除所断耶？所断清净之余生对治耶？ 若如前者，金刚喻定生起之时，所断之最后所知障是有还是没有？ 若有，则断与对治不应成相违，因为识流相同故同时存在。若许，则对治成无义。 又，对治生起之时，所断已无或清净之余生对治，也成无义，因为所断已无故。如黑暗消除后之光明。 若云：回答是，对治趋向圆满生起之时，所断趋向灭尽，故是同时。因为断与对治以不共存之相违力而断除所断。譬如，光明遣除黑暗。
English
Thus it is. Fourth is the attire: The one who holds the appearance of the great Vajradhara, the spontaneously accomplished five bodies. Among them, it says: The attire is indeed that of the Victorious One, Because the five are spontaneously accomplished, Such a one shows the successor of the Victorious One. Thus it is. Fifth is the object of direct perception: The object of knowledge as it is, is mostly similar to the Victorious One himself, and the meaning of the extent of pervasion by space is also done appropriately. Among them, it says: Because of possessing the omniscient wisdom, The object is the immeasurable Victorious One himself, Like the manner of a mirror. Thus it is. Sixth is the result: Ultimately, at the end of the continuum of moments on the path, with the vajra-like samadhi, even the subtle habitual imprints of the signs of good and bad of the self-grasping are destroyed, and it is joined to the state of complete enlightenment. Thus, it is also said in the previous one: With the vajra-like samadhi, Having destroyed all the signs of self-grasping, It is made to dissolve into the vajra realm. Thus it is. Incidentally, examining doubts: Most of the earlier Zur tradition said: The vidyadhara of the final path, when in equipoise, is no different from the Buddha, and when not in equipoise, there is a difference. The difference from the Buddha is made only by the presence or absence of equipoise. Lha Je Rog! This is not reasonable. If there is a difference when not in equipoise, then there must also be a difference when in equipoise, because even then there is the subtle obscuration of knowledge. Because it is said that one goes to the state of Buddhahood after destroying it with the antidote, the vajra-like samadhi. Also, here, when the obscuration of knowledge is abandoned by the vajra-like samadhi, Does the antidote abandon the object to be abandoned? Or does the antidote arise in the place where the object to be abandoned is purified? If it is like the former, when the vajra-like samadhi arises, is the last obscuration of knowledge to be abandoned present or not? If it is present, then the antidote and the object to be abandoned should not be contradictory, because they gather together in the same stream of consciousness. If you accept that, then the antidote becomes meaningless. Also, even if the antidote arises when the object to be abandoned is absent or the antidote arises in the place where it is purified, it becomes meaningless, because the object to be abandoned is absent. Like the illuminator after the darkness has cleared away. If you say: The answer is that when the antidote is approaching complete arising, the object to be abandoned is approaching cessation, so it is simultaneous. Because the antidote abandons the object to be abandoned with the contradictory force that does not allow the antidote and the object to be abandoned to remain together for long. For example, light dispels darkness.
Chinese
如是说。第二，观察渐次和顿超。第一，拉杰喀惹巴等人说：这些有漏无漏的九种道，与因乘的道位结合，即资粮道小位的身、受、心、法，四念住；俱生资粮道中位，欲、勤、精进、策励，四正断；大手印资粮道大位，欲、策励、心、观察，四神足；有戏论加行道小位，信、策励、念、定，五根；暖位和顶位，二者；积聚加行道大位，五力；忍位和胜法位，二者；异熟见道第一地；寿命自在第一地见谛；大手印第二地至第九地之间；任运成就持明第十地法云地，与年龄相同。对此，娘提巴说：如是与因乘结合是不合理的，因为除了道的行进方式不同之外，就没有其他的特殊之处了。而且，这与此处所说的生起心的生处也相违背，因此会成为金刚乘中随顺而说的过失。我认为，如果将因果的地道说成意义相同，那就会有过失，仅仅是年龄相符就没有过失了吧。第二，关于顿超道：从何处生起的地，以何种方式生起的理解，如此生起与不生起的理由，如何生起的方式，顺便消除邪分别。第一，有漏道的“大手印一戏论二”，以及无漏道的寿命自在和大手印二者可能会生起，但不是普遍的。第二，从道中间舍弃，跳到更高的道上结合。第三，顿超的生起，次第道有什么用呢？必须具备三种法，除此之外不会生起。三种法是什么呢？舍弃其他道，自性智慧广大，能够无分别地修持空性和悲心，这三者聚集于一体。第四，因为这个理由，修持如是性和俱生之瑜伽士，智慧广大，舍弃一道，有戏论和三聚