Chinese
通过努力获得成就并加持，这被称为任运成就。这指的是所有佛陀的……。正如大圆满任运成就的秘密口诀的意义一样，即使是所有的佛陀，也不会违背的殊胜誓言是：根、脉、明点的甚深秘密口诀。或者说，不会违背的殊胜誓言。又如前文所说，一切法任运成就之义。通达秘密口诀之义的瑜伽士，即使是所有的佛陀，也会努力赐予成就并加持，不会超越，不会违背。为什么呢？对于如法修持的瑜伽士，如果善逝不赐予成就，那么善逝的往昔誓言就会违背。哦，倘若善逝也因违背而感到羞愧，因此不会超越努力赐予成就，所以说是殊胜誓言。无论谁对此信奉，意思是说，无论哪个瑜伽士，或者无论哪个人，对于这个秘密口诀的意义，或者对于这个续部的意义，不是只信奉一部分，而是希望好，希望好，不错乱地一起，以信心不掺杂犹豫，甚至只是汗毛竖立那样地信奉，并且对这个产生信任的瑜伽士，所有的佛陀坛城，意思是说，三世的佛陀，或者说，如恒河沙数般的佛陀，从一切方位的各个方向，或者说，从十方和四时，或者说，从一切方式的一切时间，所有坛城无余地亲近，意思是说，身语意的坛城没有遗漏，亲近亲近修持修持的成就全部不错乱地亲近并获得的佛陀坛城，会被认为是亲近的儿子。意思是说，即使是佛子和声闻，也比他们更殊胜，会被认为是像获得地位的菩萨那样，是心子。༈。接下来是显示这是往昔串习的果实：在如田地尘埃般的劫中，意思是说，难以获得且稀有的，现在聚集在一个地方，讲解和听闻这个续部秘密口诀的意义，这也是，现在立即被智慧喧嚣的原因所阻碍
English
By striving to attain accomplishments and bestowing blessings, this is called spontaneous accomplishment. This refers to all the Buddhas... Just as the meaning of the secret instructions of the Great Perfection of Spontaneous Accomplishment, even all the Buddhas, the supreme samaya that will not be violated is: the extremely secret instructions of the root, channels, and bindus. Or, the supreme samaya that will not be violated. Again, as mentioned above, the meaning of all dharmas being spontaneously accomplished. That yogi who understands the meaning of the secret instructions, even all the Buddhas, will strive to grant accomplishments and blessings, without exceeding, without violating. Why? For the yogi who practices according to the scriptures, if the Sugata does not grant accomplishments, then the Sugata's previous vows will be violated. Oh, if the Sugata is also ashamed of violating, therefore, he will not exceed striving to grant accomplishments, so it is said to be the supreme samaya. Whoever has faith in this, meaning, whichever yogi, or whichever person, for the meaning of this secret instruction, or for the meaning of this tantra, not just believing in a part, but hoping for good, hoping for good, without confusion, together, with faith without mixing hesitation, even just having goosebumps, and that yogi who has trust in this, all the Buddha mandalas, meaning, the Buddhas of the three times, or, like the Buddhas as numerous as the sands of the Ganges, from all directions in every direction, or, from the ten directions and four times, or, from all ways at all times, all the mandalas without remainder approaching, meaning, the mandalas of body, speech, and mind without omission, approaching approaching practicing practicing all the accomplishments without error approaching and obtaining, the Buddha mandala, will be regarded as a close son. Meaning, even if they are Buddha's sons and Shravakas, they are more special than them, and will be regarded as a heart-son, like a Bodhisattva who has attained the ground. ༈. Next is to show that this is the fruit of past habituation: In kalpas as numerous as the dust of fields, meaning, what is difficult to obtain and rare, now gathering in one place, explaining and listening to the meaning of this tantra's secret instructions, this is also, now immediately hindered by the cause of the noise of wisdom.
Chinese
并非是偶然，一个劫中也有一个无法想象的漫长时间，从如此漫长劫的时间，如同微尘的数量一样开始，极其精进且完全安住于。 极其特别地，通过听闻和禅修的智慧，调伏了知识的传承，对于不退转的智慧完全安住，圆满无余坛城。 意思是说，所有佛陀的身语意坛城，从以前就亲近、亲近修持的果实是什么呢？ 果实就是这伟大的秘密，意思是说，听到这个续部或者秘密口诀的章节了吗？不是仅仅理解这个词句的意义，而是要理解其在心中的意义。 必须用智慧去正确地理解它。 为什么呢？因为这是从劫中修持的果实，才能够遇到这个续部。 接下来要明确的是，以前没有在劫中修持的人，能够进入这里吗？如果能够进入，就与经文相违背。如果不能进入，那么获得密咒和获得成佛的果位，两者时间长短似乎差不多。因为声闻的果位也需要积累广大的资粮，而这个比那还要长或者相等。 并非如此，而是在劫中修持之后，各自获得各自的果位，才能够进入这里。 因为安住于三时，所以才开示了通过理解这个而成就佛果。 在六道世界的十方。 在六道众生的世界里。 在相互之间上下六道的十方。 过去和现在所出现的。 意思是说，以前已经经历过的因果是过去，现在正在积累因果，过去是逝去的足迹，现在是前进的道路。 所有胜者的坛城。 从三时轮回的战场中获胜的。 主要眷属和所有眷属们。 欢喜并任运成就五身。 意思是说，过去和现在的佛陀们，也理解了这个秘密口诀的意义并欢喜，获得了任运成就五身的佛果。 或者说，在世界相互之间上下六道的十方。 过去已经逝去和现在正在显现的所有胜者的坛城。 也都理解了这个秘密口诀的意义并欢喜。 获得了任运成就五身的成就。
English
It is not accidental, in one kalpa there is also one unimaginably long time, from such a long kalpa time, like the number of dust particles, starting from, extremely diligent and completely abiding in. Extremely special, through the wisdom of listening and meditating, the lineage of knowledge is subdued, and one completely abides in non-retrogressing wisdom, perfecting the entire mandala without remainder. It means that all the body, speech, and mind mandalas of the Buddhas, what is the fruit of having been close and practiced from before? The fruit is this great secret, meaning, have you heard this tantra or the chapter of secret instructions? It is not just understanding the meaning of the words, but understanding its meaning in the heart. It is necessary to correctly understand it with wisdom. Why? Because it is the fruit of practicing from kalpas that one can encounter this tantra. Next, it needs to be clarified whether someone who has not practiced in kalpas before can enter here? If one can enter, it contradicts the scriptures. If one cannot enter, then obtaining the mantra and obtaining the fruit of Buddhahood, the length of time seems to be similar. Because the fruit of the Shravakas also requires accumulating vast amounts of merit, and this is even longer or equal to that. It is not like that, but after practicing in kalpas, each obtaining their respective fruits, one can enter here. Because it abides in the three times, it is shown that by understanding this, one attains Buddhahood. In the ten directions of the six realms. In the world of the six types of beings. In the ten directions of the six realms, both above and below each other. The past and the present that appear. It means that the cause and effect that have been experienced before is the past, and now the cause and effect are being accumulated, the past is the footprints of the departed, and now is the path to move forward. All the mandalas of the victors. Having won from the battlefield of the three times of samsara. The main retinue and all the retinues. Rejoicing and spontaneously accomplishing the five bodies. It means that the Buddhas of the past and present also understood the meaning of this secret instruction and rejoiced, obtaining the Buddhahood of spontaneously accomplishing the five bodies. Or, in the ten directions of the six realms, both above and below each other in the world. All the mandalas of the victors that have passed away in the past and are now manifesting. They also understood the meaning of this secret instruction and rejoiced. Obtaining the accomplishment of spontaneously accomplishing the five bodies.
Chinese
圆满了。未来出现和将来的一切佛陀，都因领悟这秘密口诀的意义，获得五身任运成就的成就。出现和未来的一切，因为因果没有聚集而出现，因果没有成为境，所以未来的一切，以这秘密心髓，果位五身将任运成就。接下来，用“gTar kas gags”来阐明：如果将果作为道，是将果作为听闻，还是将果作为成熟和解脱，还是作为未圆满？如果作为听闻，就不能成为果。未圆满不是果。不需要对成熟的做什么。将果作为道的一切都不是果。但是，如果说作为道，难道会毫无止境地走下去吗？不是的，因为认识果之后，才将果作为道。即使现在认识果，果的功用也没有圆满。例如，小羊虽然是羊，但羊的功用没有圆满，不能做羊的事情，就像这样。接下来，阐述将果作为道：这乃是大秘密的决定。意思是，这部续或口诀的章节，是自然证悟的教言。因为自性也是秘密，对于没有成为法器者也是不稳固的秘密，所以是大秘密。因为是决定性的究竟意义，或是被说为究竟，所以是决定。果已成为道。因为从因位起，果就圆满存在，所以果本身就成了道。对此，从解脱道的角度来说，就是将分别念聚本身转为果位身和智慧来作为道。从方便道的角度来说，将脉作为化身，咒语作为报身，界作为法身，气作为自性身来认识，并作为道，所以果本身就成了道。接下来，阐述没有比这口诀更难领悟的：一切佛陀的坛城，十方和四时的所有佛陀的坛城，没有不全部包含于此的。没有比这更秘密的定解。没有比这秘密口诀的意义更难领悟的法，秘密的定解。即使努力，佛陀也无法获得。如果不能从这领悟，即使在其他地方努力，佛陀也无法找到，更何况是其他人呢？一切的手印大印。
English
It is complete. All future and forthcoming Buddhas will attain the accomplishment of the spontaneous accomplishment of the five bodies by realizing the meaning of this secret instruction. All that arises and will come to pass, because cause and effect have not gathered, arises, and because cause and effect have not become the realm, all that will come to pass. By this secret essence, the fruit, the five bodies, will spontaneously accomplish. Next, to clarify with "gTar kas gags": If the fruit is taken as the path, is the fruit taken as hearing, or is the fruit taken as ripening and liberation, or as incomplete? If it is taken as hearing, it will not become the fruit. The incomplete is not the fruit. There is no need to do anything to the ripe. All that is to be done on the path to the fruit is not the fruit. However, if it is said to be taken as the path, will it go on without end? No, because after knowing the fruit, the fruit is taken as the path. Even now that the fruit is known, the function of the fruit is not complete. For example, a lamb is a sheep, but the function of the sheep is not complete, and it cannot do the work of a sheep, just like that. Next, the fruit is shown as the path: This is the certainty of the great secret. This means that this chapter of the tantra or instruction is the teaching of natural realization. Because the nature is also secret, and for those who have not become vessels, it is also an unstable secret, so it is a great secret. Because it is the ultimate meaning of certainty, or is said to be ultimate, it is certainty. The fruit has become the path. Because the fruit is fully present from the time of the cause, the fruit itself has become the path. In this regard, from the point of view of the path of liberation, it is to take the collection of thoughts itself, which has been transformed into the fruit, body, and wisdom, as the path. From the point of view of the skillful means path, it is to know the channels as the Nirmanakaya, the mantras as the Sambhogakaya, the elements as the Dharmakaya, and the winds as the Svabhavikakaya, and to take them as the path, so the fruit itself has become the path. Next, to show that there is nothing more difficult to understand than this instruction: All the mandalas of the Buddhas, all the mandalas of the Buddhas of the ten directions and four times, are not all included in this. There is no more secret definitive meaning than this. There is no more difficult to understand Dharma, the secret definitive meaning, than the meaning of this secret instruction. Even if one strives, the Buddhas cannot attain it. If one cannot understand from this, even if one strives elsewhere, the Buddhas cannot find it, let alone others? The great seal of all.
Chinese
殊胜！三世诸佛的身语意手印无别故伟大，具足殊胜功德即此。 再次，所示为具器者所得： “闻思修习极善者”。 那么，此口诀是谁的行境呢？ 乃是于闻之智慧勤于音声者，于思之智慧勤于声义交融者，于修之智慧勤于义之精要者。 以三种智慧善妙成熟自相续者，即是勤修而成为法器者。 “具慧眼者应执持”， 意为通达真实见解，即是智慧之眼。 具有见解者，因理解而通达，故为彼所示。 彼应执持此义，修习并成办之。 “应为具器良善者说”， 意为具有自性之法器者，即是聪慧且智慧广大者，能守密且以信心受持者，心性善良且值得信赖者，如同比丘。 知晓仪轨者，如同新娘。 应为彼等宣说。 “身及受用乐于布施”， 意为自身亦能投入于佛法，受用能用于供养三宝，能向众生行布施者。 再次，此处法器有二： 可取之善妙所依补特伽罗，以及应舍之恶劣所依补特伽罗。 善者有二： 堪为调伏之具缘种姓所化，勤修而堪为法器者；以及决定义之所化，自性堪为法器者。 其中，勤修而堪为法器者，或于前世或于今生，以任何方式勤修而成为秘密之法器者。 自性成为法器者，或于前世或于今生，未经任何勤修而成为本然之法器者。 其中，成为勤修之法器者，又分两种： 渐次者与顿悟者。 二者之差别在于，若从入道而言，从天人滴入道者，是渐次者。 从声闻入道者，是顿悟者。 若从勤修方式区分，于前世与今生皆勤修，并于密咒内生起信心者，是渐次者。 于前世勤修，而于今生入于密咒者，是顿悟者。 自性成为法器者有三种： 成就方式，渐次者与顿悟者。 成就方式是：