Chinese
又，宣说地乘，如以智慧幻化般能成办事业的积集，如是之上亦然，以能作所作之威光故。如是说，然如积集幻化般，并非不能成办任何事业，以彼智慧心性，具有能成办任何利益有情事业之威光故。幻化金刚坚固胜，如是说，如是成办事业之时，于事物未成立，如幻化一般，于外，摧毁一切能执与邪见，如金刚钻石一般，于内，以任何皆不能胜伏，是为金刚坚固胜。五种仪轨已圆满，如是说，进入之五种仪轨者，以身语意三门无有虚伪，而供养上师令欢喜，根本与支分之誓言，无有错谬与毁损，进入秘密坛城，了知本尊之体性，获得密咒之灌顶，而获得口诀之许可，以及于修习之口诀，如实通达。自利之五种仪轨者，精勤供养本师，觉悟明晰，不毁誓言，能诵咒语，修习手印。大乘之五种仪轨者，生起五种心。外生起次第之五种仪轨者，遣除障碍，忏悔罪障，增长供养，生起自性尊，成就智慧尊。内圆满次第之五种仪轨者，于处所观想于脉，于成就观想于字，于所依观想于明点，于动摇观想于风，于口诀观想于心性空性。五种资具皆圆满，如是说，基础之五种资具者，处所安乐且悦意，具有殊胜之修行助伴，具有具相之明妃，具有金刚铃等完整之咒物，以及具有内外之受用资具。修行者自身功德之五种资具者，智慧，慈悲，菩提心，誓言，以及三摩地。共同之五种资具者，五种妙欲。一般而言，通常之五种资具者，五甘露为药物之资具，五肉为朵玛之资具。会供修持之五种资具者，食物与饮用之资
English
Also, explaining the ground vehicle, like the accumulation that can accomplish activities through wisdom-like illusion, the above is also the same, because of the glory of being able to act. It is said that it is not that one cannot accomplish anything like an accumulation of illusion, because that wisdom mind has the glory of being able to accomplish any activity that benefits sentient beings. Illusion Vajra Firm Supreme, it is said that when accomplishing activities in this way, it is like an illusion that things are not established as entities. Outwardly, it destroys all grasping and wrong views, like a diamond. Inwardly, because it cannot be overcome by anything, it is the Supreme Firm Vajra. The five rituals have been completed, it is said that the five rituals of entering are: offering to and pleasing the Vajra Master with the three doors of body, speech, and mind without hypocrisy; the root and branch vows are without error or violation; entering the secret mandala and recognizing the nature of the deity; receiving the empowerment of secret mantras and receiving the permission of the oral instructions; and understanding the meditation instructions without distortion. The five rituals for one's own benefit are: striving to make offerings to the teacher, clarifying realization, not violating vows, being able to recite mantras, and meditating on mudras. The five rituals of the Great Vehicle are: generating the five minds. The five rituals of the outer generation stage are: dispelling obstacles, confessing obscurations, increasing offerings, generating the self-nature deity, and accomplishing the wisdom deity. The five rituals of the inner completion stage are: meditating on the place at the channels, meditating on the accomplishment at the letters, meditating on the support at the bindu, meditating on the movement at the wind, and meditating on the oral instructions on the emptiness of mind itself. The five requisites are fully possessed, it is said that the five basic requisites are: a place that is comfortable and pleasing, having excellent companions for practice, having a consort with characteristics, having complete mantra objects such as vajra and bell, and having outer and inner resources for sustenance. The five requisites of the practitioner's own qualities are: wisdom, compassion, bodhicitta, vows, and samadhi. The five common requisites are: the five objects of desire. In general, the five usual requisites are: the five ambrosias as medicine and the five meats as torma. The five requisites for gathering practice are: food and drink.
Chinese
虽然有执着，但特别的是在地上发生转变。这是这样说的。第三是寿命：为自己利益的寿命，在《道次第》中说：“寿命延长至十六的百倍。”这是这样说的。为他人利益的寿命是：“即使无数劫发生转变，身体仍然是极其年轻的形态。”这是这样说的。第四是成就寿命自在的程度：如果不懈怠地精进，三十六天就可以积累。这是这样说的。第五是与什么结合来修持寿命自在：与大手印和任运成就结合。第六是成就佛陀的时间：那时在十六岁之前，五身任运圆满。这是这样说的。第一百一十页中也说：“以身体和蕴聚，成就寿命自在的持明。以持明者的寿命，转变为无上普贤。”这是这样说的。那时在十六岁之前，在获得寿命悉地的时候，持明者是百岁寿命，在百岁之间成就。如果那样也没有成就，就将寿命延长至百岁百倍来修持，最终在千六百岁之前必定成就，不可能不成就。成就的是什么呢？五身任运圆满，即法身、报身、化身、金刚身和应化身五身无别地任运成就。对此，五种智慧心、功德的宫殿、净土、庄严、座床、五种光芒，以及事业息增怀伏任运成就五种，共二十五种任运圆满，这就是成就的悉地。像那样的是任运成就的持明，对此有五点：基础与什么结合呢？与能够利益他人结合。证悟的真谛是什么呢？以究竟的修学方式无别地证悟。相信的来源是：五身任运圆满。种类有三种：清净的任运成就、瑜伽的任运成就、以及玛哈瑜伽的任运成就持明。与度母道的哪个方面结合呢？与十地结合。为什么呢？因为要亲见五身任运成就的意义。
English
Although there is attachment, what is special is the transformation that occurs on the ground. This is how it is said. Third is the lifespan: The lifespan for one's own benefit, as stated in the Lamrim: "Lifespan is extended to a hundred times sixteen." This is how it is said. The lifespan for the benefit of others is: "Even if countless eons transform, the body remains in an extremely youthful form." This is how it is said. Fourth is the extent of achieving mastery over lifespan: If one strives diligently without懈怠, one can accumulate in thirty-six days. This is how it is said. Fifth, with what is the practice of lifespan empowerment combined? It is combined with Mahamudra and spontaneous accomplishment. Sixth is the time of attaining Buddhahood: At that time, before the age of sixteen, the five kayas are spontaneously perfected. This is how it is said. It is also stated on page one hundred and ten: "With the body and aggregates, one attains the vidyadhara who has power over life. By the very life of the vidyadhara, one becomes the unsurpassed Samantabhadra." This is how it is said. At that time, before the age of sixteen, at the time of obtaining the siddhi of life, the vidyadhara has a lifespan of one hundred years, and it is accomplished within one hundred years. If it is not accomplished even then, the lifespan is extended to a hundred times a hundred years and practiced, and finally, it is certain to be accomplished before one thousand six hundred years, and it is impossible not to be accomplished. What is accomplished? The five kayas are spontaneously perfected, that is, the Dharmakaya, Sambhogakaya, Nirmanakaya, Vajrakaya, and the five emanated kayas are spontaneously accomplished without distinction. To this, the five wisdom minds, the palace of qualities, pure lands, ornaments, thrones, five lights, and the five activities of pacifying, increasing, magnetizing, and wrathful spontaneously accomplish, totaling twenty-five spontaneously perfected qualities. That is the siddhi that is accomplished. Such a one is the spontaneously accomplished vidyadhara, and there are five aspects to this: What is the basis combined with? It is combined with the ability to benefit others. What truth is realized? It is realized without distinction through the ultimate way of learning. The source of belief is: The five kayas are spontaneously perfected. There are three types: the spontaneously accomplished purification, the spontaneously accomplished yoga, and the spontaneously accomplished vidyadhara of Mahayoga. With which aspect of the Paramita path is it combined? It is combined with the tenth bhumi. Why? Because one must directly see the meaning of the spontaneously accomplished five kayas.
Chinese
如是思之。那么，如此成就之自性显现为何呢？自性乃五身任运成就，五身任运圆满即是。分类有两种：任运成就之有学者的持明和无学者佛陀。有学者：见后而近悦。如是积聚。无学者：离一与多。如是积聚。任运成就之持明前往佛地有两种：为自利而成就佛陀和为他利而成就佛陀。自利者，以智慧、禅定、愿望和誓言的力量，金刚般的智慧生起，所知障自净，果位身和智慧自生而成就佛陀，即是智慧明点本身，显现为智慧明点本身。为他利而成就佛陀者，如是为自利而成就佛陀后，受生为转轮圣王，以十二事业利益众生，而现证菩提。八十品中说：如是诸事皆已作，终至无生金刚地。如是说。智慧明点本身，即是智慧离戏论之明点，法界本身，显现为智慧明点本身。即是具有界智慧之本身，身语意功德事业不可思议，显现为庄严轮之自显现。不可思议无边胜。如是说，如此显现之功德，具有不可思议无边胜。 语之义有两种：因和果。因有四种：脉智慧明点、字智慧明点、界甘露智慧明点和心髓风智慧明点。脉有五种：顶轮脉空性之智慧，喉轮脉个别自证之智慧，心轮脉如镜之智慧，脐轮脉平等性之智慧，密处脉成所作之智慧。五脉无别智慧明点。字有五种：嗡（藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：法界），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：个别自证），吽（藏文：ཧཱུཾ་，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：如镜），梭哈（藏文：སྭཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：平等性），哈（藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：成所作）。五字无别之明点。界甘露有五种：
English
Thus it is thought. So, what does the self-nature of such accomplishment appear as? The self-nature is the spontaneously accomplished five kayas; the spontaneous perfection of the five kayas is what it is. There are two divisions: the vidyadhara of the learner who is spontaneously accomplished, and the non-learner, the Buddha. The learner: having seen, one is nearly pleased. Thus it is accumulated. The non-learner: separated from one and many. Thus it is accumulated. There are two ways in which the spontaneously accomplished vidyadhara goes to the Buddha-field: becoming a Buddha for one's own benefit and becoming a Buddha for the benefit of others. For one's own benefit: through the power of wisdom, samadhi, aspiration, and samaya, vajra-like wisdom arises, the obscurations of knowable things are self-purified, and the fruit, kaya and wisdom, arise spontaneously, thus becoming a Buddha. This is the wisdom bindu itself, appearing as the wisdom bindu itself. Becoming a Buddha for the benefit of others: having become a Buddha for one's own benefit in this way, one takes birth as a Chakravartin king, and benefits beings through the twelve deeds, thus manifestly attaining enlightenment. In the Eightieth Chapter, it says: Thus all deeds have been done, finally reaching the unborn vajra ground. Thus it is said. The wisdom bindu itself, that is, the wisdom bindu free from elaboration, the Dharmadhatu itself, the wisdom bindu itself appears. That is, the wisdom itself possessing the dhatu-awareness, the kaya, speech, mind, qualities, and activities are inconceivable, appearing as the self-manifestation of the wheel of ornaments. Inconceivable, limitless, supreme. Thus it is said, the qualities of such appearance are endowed with the inconceivable, limitless, and supreme. There are two meanings of speech: cause and effect. There are four causes: the bindu of root wisdom, the bindu of letter wisdom, the bindu of element nectar wisdom, and the bindu of essence wind wisdom. There are five roots: the wisdom of emptiness of the crown chakra root, the wisdom of individual self-awareness of the throat chakra root, the wisdom like a mirror of the heart chakra root, the wisdom of equality of the navel chakra root, the wisdom of accomplishing activities of the secret place chakra root. The five roots are the indivisible wisdom bindu. There are five letters: Oṃ (Tibetan: ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Dharmadhatu), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: individual self-awareness), Hūṃ (Tibetan: ཧཱུཾ་, Devanagari: हुँ, Romanized Sanskrit: hūṃ, literal meaning: like a mirror), Svāhā (Tibetan: སྭཱ་, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal meaning: equality), Ha (Tibetan: ཧཱ་, Devanagari: ह, Romanized Sanskrit: ha, literal meaning: accomplishing activities). The bindu of the five indivisible letters. There are five element nectars: