English
This is distinguished by the size of the parts. Second, elaborating on the miracles of the activities of Lhundrup (spontaneous accomplishment): Those extraordinary vidyadharas who spontaneously accomplish the path to the ultimate, as the representative of the Sixth Gyalwa Rinpoche, truly turned the supreme secret Dharma wheel for Chakchen (Mahamudra) and below. In order to accord with and benefit all those to be tamed, showing various forms of emanated bodies, their activities of emanation are: entering the mother's womb, being born, playing and enjoying, marrying, renouncing, practicing austerities, going to the Bodhi tree, turning the Dharma wheel, subduing the Maras, showing miracles, passing into Nirvana, dividing the relics into eight parts. Through the twelve deeds, they also show the Dharma, and also show the path of the Shravakas, etc., which liberate beings from the general and individual sufferings of samsara. Furthermore, with various activities of taming according to what is appropriate, they perfected the activities of benefiting all sentient beings, and finally attained the Dharmakaya of no birth and no death, the immutable Vajradhara. Tenth, showing the way to practice the path through showing the differences of the gurus: The reasons mentioned above, therefore, the gurus of the three types of vidyadharas who have great power are like this: That is, the guru of Tshewang (long life empowerment) is the Nirmanakaya, the guru of Chakchen is the Sambhogakaya, and the guru of Lhundrup is the Sixth Gyalwa Rinpoche Dharmakaya, although they have successively seen the body and heard the Dharma, the three vidyadharas are because of the power of the habit of meditation, the lower becomes the teacher of the upper, therefore, those successively lower ones become the guru of the upper ones, that is, become the guru. Although the three vidyadharas have such great differences in height, now we still have to distinguish the difference between the vidyadhara and the Buddha ground. Second, there are two ways to attain the ultimate fruit of Buddhahood: First, a brief explanation: Sudden enlightenment is Tshewang, sudden transcendence is Chakchen, and perfection is Lhundrup. From the perspective of these three, the five kayas are also perfectly accomplished into Buddhahood, Lhundrup, the cause of attaining Buddhahood and the conditions for attaining it are necessary.
Chinese
由于获得的证悟可以从自性和三种角度来划分，因此，虽然看起来成佛没有差别，但在三种持明者的阶段，成佛没有好坏之分，都是一样的。然而，对于更高的持明者来说，在他们各自的阶段是有差别的。因此，在这里，佛陀没有平等和次第之分，而持明者有平等和次第之分，不能将它们视为相同，因为它们是有区别的。第二，详细阐述差别，这又分为三点：揭示成佛的因；揭示成佛需要缘；揭示成佛后的证悟的自性。第一点又分为两点：第一，三种持明者从何处成佛，以及如何依靠自性任运成就的坛城中的智慧手印母，来理解秘密身的语言符号。如前所述，无论获得哪一种持明者，为了使证知一切所知的佛陀显现，在自性圆满任运成就的坛城中，自明显现的状态下，以嬉戏和享用明妃智慧女神的方式，将一切贪执分别都以安乐的智慧来压倒，就像狮子一样，通过理解秘密身的语言符号，体验到安乐之物的自性，这就是远离因缘造作的自生乐空无二的智慧。第二，那时，如何圆满成就身语意十五种功德。由于五身或五部无别，因此，第六金刚持的身，即五种总集之身，五语、五意，总共十五种功德圆满成就的意义，通过理解这些符号来表达。此外，五身佛的加持是为了将弟子引入轮回，而五语的意义是为了揭示五种智慧的证悟。总之，身语意的三种五蕴都完全揭示了任运成就的意义。第二，揭示成佛需要缘。如前所述，为了揭示这一点，对于弟子来说，仍然存在着后得的烦恼、恶趣的习气、阿赖耶识的细微残留，这些就像敲击石子的短暂时间一样，遮蔽了烦恼的习气，以及它的对治法——自生
English
Since the attainment of realization can be divided in terms of its own nature and the three aspects, although it appears that there is no difference in attaining Buddhahood, in the stage of the three vidyādharas, there is no good or bad in becoming a Buddha; they are all the same. However, for the higher vidyādharas, there are differences in their respective stages. Therefore, here, there is no equality or sequence for Buddhas, while there is equality and sequence for vidyādharas. They should not be regarded as the same because they are different. Second, elaborating on the distinctions, this is divided into three points: revealing the cause of becoming a Buddha; revealing the need for conditions to become a Buddha; and revealing the nature of the realization of one who has already become a Buddha. The first point is further divided into two points: First, from where do the three vidyādharas attain Buddhahood, and how do they rely on the wisdom mudrā of the spontaneously accomplished maṇḍala of self-nature to understand the language symbols of the secret body. As mentioned above, whichever of the three types of vidyādharas is attained, in order to manifest the Buddha who knows all knowable things, in the state of self-awareness manifesting clearly in the spontaneously accomplished maṇḍala of self-nature, by playing and enjoying the wisdom goddess consort, all attachment and conceptualization are overwhelmed by the bliss of wisdom, like a lion. By understanding the language symbols of the secret body, one experiences the nature of the object of bliss, which is the self-born non-duality of bliss and emptiness, free from causes, conditions, and fabrications. Second, at that time, how the fifteen qualities of body, speech, and mind are perfectly accomplished. Since the five bodies or five families are inseparable, the meaning of the sixth vajradhara body, which is the five bodies of the general form, the five speeches, and the five minds, a total of fifteen qualities being perfectly accomplished, is expressed through understanding these symbols. Furthermore, the blessing of the five Buddha bodies is to introduce disciples into the cycle of existence, and the meaning of the five speeches is to reveal the realization of the five wisdoms. In short, the three sets of five aggregates of body, speech, and mind all completely reveal the meaning of spontaneous accomplishment. Second, revealing the need for conditions to become a Buddha. As mentioned above, in order to reveal this, for the disciple, there still remains the after-attainment afflictions, the habits of the lower realms, and the subtle residue of the ālaya-vijñāna, which, like the brief moment of striking a pebble, obscures the habitual tendencies of afflictions, and its antidote—the self-born
Chinese
不要让智慧的技能分心，在禅修的努力中，由于所知和习气二者遮蔽了果位善逝的显现，所以这两种黑暗是应该断除的。瑜伽士为了自己的利益，在自生智慧本身中，以具备五种智慧的技能的禅定之力，以及凭借他缘的导师依次传授甚深的三灌顶而获得的力量，战胜了四魔，从而清净了二障，最终获得了究竟的佛陀果位，因此被称为具备远离智慧各方边际的“圆满”。第三，关于指示意之体性，有四点：指示显现的意之体性；圆满正等觉佛陀们之意的体性一致的方式；驳斥认为不一致的他人观点；以及详细阐述自宗的佛陀特征。第一点分为两部分。第一部分是果位显现的方式：在无别任运成就中，当第六胜者成佛之时，在不混杂显现之果位中，有法身、报身、化身、金刚身、现证菩提身这五身；意义之语、表诠之语、梵天妙音之语、声空无别之语、觉性加持之语这五语；法界智、平等智、成所作智、妙观察智、如镜智这五意；以及净土、宫殿、装饰、光芒、座垫宝座这五功德；寂静、增益、怀爱、降伏任运成就之事业这五事业。这二十五种果位的伟大功德、身种姓和庄严轮，并非从其他地方获得。那么，它们从何而来呢？从基位本来就存在于果位的伟大功德自身中，在依赖于道路之方法无有阻碍之时，从智慧自性无有动摇。如此，方法和智慧无别本身达到究竟，这被称为果位。例如，如意宝珠和如意树，它们的需求和愿望的出现，就像这样，果位的功德在觉性大自在的境界中，自然而然地在自身中产生并获得。第二部分，从其功德的角度来看，究竟的三地圆满的方式是：禅修的对境是心意的努力。
English
Do not let the skill of wisdom be distracted. In the effort of meditation, because the two, knowable objects and habitual tendencies, obscure the appearance of the Sugata of the fruition, these two darknesses are to be abandoned. The yogi, for his own benefit, in the self-born wisdom itself, with the power of samadhi possessing the skill of the five wisdoms, and by the power obtained by the teacher of other conditions bestowing the profound three empowerments in sequence, having conquered the four maras, thereby purifying the two obscurations, and ultimately obtaining the ultimate state of Buddhahood, is therefore called "complete" as possessing freedom from the edges of each side of wisdom. Third, regarding the indication of the nature of intention, there are four points: indicating the nature of manifest intention; the way in which the nature of the intention of the perfectly complete Buddhas is the same; refuting the views of others who believe it is not the same; and elaborating on the characteristics of the Buddha of one's own system. The first point has two parts. The first part is how the fruition manifests: In the inseparability of spontaneous accomplishment, when the sixth Victor becomes enlightened, in the fruition of unmixed manifestation, there are the five kayas: Dharmakaya, Sambhogakaya, Nirmanakaya, Vajrakaya, and Abhisambodhikaya; the five speeches: speech of meaning, speech of expression, speech of Brahma's melody, speech of emptiness inseparable from sound, and speech of awareness blessing; the five minds: Dharmadhatu wisdom, equality wisdom, accomplishing activity wisdom, discriminating wisdom, and mirror-like wisdom; and the five qualities: pure lands, palaces, ornaments, rays of light, and cushion thrones; the five activities: peaceful, increasing, powerful, and wrathful spontaneous accomplishments. These twenty-five wheels of the great qualities, body lineage, and adornments of the fruition are not obtained from being somewhere else. So, where do they come from? From the ground, from the very beginning, the great qualities of the fruition reside in themselves, and at the time of relying on the unobstructed path, from the very nature of wisdom, there is no movement. Thus, the inseparability of method and wisdom itself reaches the ultimate, and this is called fruition. For example, like the wish-fulfilling jewel and the wish-fulfilling tree, the arising of needs and desires, like that, the qualities of the fruition naturally arise and are obtained in oneself within the realm of great awareness. The second part, from the perspective of its qualities, the way in which the three ultimate grounds are perfected is: The object of meditation is the effort of the mind.
Chinese
因为远离执着，所以对任何事物都不执着，一切智慧都以自显现、不费力的方式显现。例如，莲花虽然从淤泥中生长出来，却不被淤泥的污垢所沾染，同样，一切都处于自性觉知的状态，远离执着、贪恋、依恋这三种污垢，因此也获得了第十二莲花之地的果位。五蕴等四十二种分别念，其自性即是四十二位寂静本尊的坛城。从将此自性觉知显现的角度来说，也圆满了第十三字母总集之地。身和智慧本身远离因缘，因此显现为自生智慧的光明，从将此自性觉知显现的角度来说，获得了第十四智慧上师之地。第二，关于意之体性为一的方式有六种。第一，以如是性逝去的方式为一的方式是：当三种究竟显现之时，未经改造的真实义之阿赖耶识显现为自性觉知。如此，基础义在如是性中成熟并逝去，同样，六道众生的心，八识聚的相续虽然各不相同，但由于觉性大自在的体性在种姓方面没有形成统一的方向，所以是非常一致地逝去的。第二，意不混杂、完全圆满，远离一和多的边际而为一的方式是：唯一者本身在体性上，一切法不混杂且完全圆满，因此，虽然安住着无量遍知之性的佛陀，但由于自性觉知融入如是性的状态而完全圆满。由于自性觉知本身的状态中，所知法的广大方便不混杂的差别是自明的。诸佛的意念是远离一和多的，意念是一致的。第三，心性远离边际、任运成就显现而为一的方式是：在自己的心中，轮回和涅槃的一切法都是任运成就的，并且远离显现和空性的边际。这并非是新出现的，而是从原始以来就远离轮回和涅槃或者显现和空性的两个部分，因为无有分别，所以不混杂、完全圆满的精华本身与自性觉知的显现相同，因此，一切佛陀的意念都是远离边际、任运成就的。