English
For the sake of continuously accumulating merit through conduct, both one's own and others' benefits are to be accomplished. To abandon defilements and realize the path of seeing, these ten practices lead to ultimate attainment. For the sake of the first yoga, practice without clinging to the agent and the object. The second is to abide in the four immeasurables. The third is to strive in the aspects of yoga. The fourth is to practice the elaborations of yoga. The fifth is to abide in the accumulation of time. For the sake of others, through their respective yogas, accomplish benefits. What need is there to say about the initial ten, showing and guiding others. The five practices are faith, learning, and actual samadhi. Both practice liberation in the non-realm. Although the methods of wielding power are similar, the power of yoga makes them different. Similarly, the four actions and the four immeasurables, as well as appropriately practicing in time, are also distinguished by the power of wisdom and samadhi. For the sake of oneself and others, in conduct, yoga sequentially restrains conduct. The six enjoyments are the sequence of yoga, consistent conduct is self-liberation, others accept and abide. The accumulation of merit, the enjoyment of bliss, is wisdom free from clinging, but that also combines with the defilements of the ground, and through the four paths, one trains in the undefiled. The merit of hearing, thinking, and seeing, as well as the accomplishment of empowerment and yoga, offerings and activities, mandala, all actions and the two accumulations, are distinguished by conduct and the part of non-attachment. Practice with the causal accumulation that possesses the root and the ultimate. For oneself, practicing with a yoga companion, one should not violate all conduct. That, for the sake of others, because there is mind, therefore, two purposes are accomplished. That, that, that has such power, separating from the ripened life-body, prophesying the presence or absence of the remainder, ultimately joins with the actual path. The single mudra, stability and change, are just like the garuda and the lion. What need is there to say about the occasion of the accumulation of elaborations? When the deity's body is stable in the mind, and the body of the mudra becomes clear, in the remaining excellent intermediate state, without that, it matures into the great mudra. Through karma, the body-channel yoga matures, naming the part of ignorance, it becomes the body of ripened wisdom. At the time of the net-eye and the net-base, practice equally in the three places of intention, action, and change. As before, through accumulation, sequentially wield power, holding and practicing that accomplishment, for the sake of others, one can abide for an eon, but for oneself, it is completed within sixteen lifetimes.
Chinese
于持名“任运成就三昧耶”。以禅观之力，远离怖畏。以知晓、入定之因缘力而生。见后圆满无二之身。究竟剩余之身成熟，成为智慧身。为他成熟与化身，获得后于广大会众之地结合。有些从掌权之种姓中，圆满十六恒常之五身。有些从大手印中，结合于无上普贤。于四宝之海中，如酥油之人所显现。有些于三者行进之尽头，于任运种姓中圆满成佛。智慧五自在瑜伽士，同一根本之萨玛耶学徒，瑜伽士于增益时说为阶段之名。不退转、不动摇、究竟者也，称为周遍行、离怖畏、完全圆满，以及功德圆满之最后结合。为自他之故而有五种行持，行持无量等，虽不染污，然有三种障碍。为使上下分位清净之故，于彼道上有所差别。有处所与能力高低之别。如是，以神通之行持，虽相似获得四神变，然于三者之处所与净土，以及加持等方面有所差别。为自故而行持完全不执着与极不动摇之瑜伽。以智慧功德之行持，使诸地完全增上。彼亦初者与初者，以及具分二者之殊胜种姓者，与第八之菩萨具分。第三者与第十具分。以意行之海而超胜。为开显见之障碍之故。以见而特意示现神变。瑜伽士于不动摇中行神变，且不寻觅而作神变。彼彼彼以此而开显。彼终任运成就者，成为第六之王位继承者。真实转动秘密之法轮，示现与一切相符之身相，示现十二行事业亦宣说佛法，亦宣说别解脱之道。作一切诸事业后，获得不生不死之长寿身。因此，具力之三者，于化身、受用身、第六者，虽次第面见，然于一位本师成为一体，次第成为上师，虽有如是之大差别。
English
To the Samaya of Spontaneous Accomplishment. Through the power of meditation and vision, free from fear. Born from the power of knowing and entering into the causes and conditions. Having seen, perfecting the non-dual body. The ultimate remaining body matures, becoming the wisdom body itself. For the sake of others, maturing and the emanation body, having obtained, joins the great assembly ground. Some, from the lineage of dominion, perfect the five bodies of sixteen constants. Some, from the Great Seal, join the unsurpassed Samantabhadra. In the ocean of four jewels, like the appearance of butter to humans. Some, at the end of traversing the three, attain complete enlightenment in the spontaneously accomplished lineage. Wisdom, five powers, lord of yoga, the Samaya student of one basis, the name of the occasion is spoken for the sake of yoga. Non-returning, unwavering, ultimate, also called all-going, fearless, completely perfect, and the final union of accomplished skill. For the sake of self and others, there are five practices, practicing immeasurable and so on, although not defiled, there are three obscurations. For the sake of purifying the upper and lower parts, there is a difference in that path. There are differences in place and ability, high and low. Likewise, through the practice of clairvoyance, although the four miracles are obtained similarly, there are differences in the three places, pure lands, and blessings, and so on. For oneself, practicing yoga that is completely unattached and extremely unwavering. Through the practice of wisdom and skill, the grounds are completely increased. That also, the first and the first, and the excellent lineage of the two with equal share, is equal in share to the eighth Bodhisattva. The third is equal in share to the tenth. Distinguished by the ocean of intention and practice. For the sake of opening the obscuration of view. Showing miracles specifically by sight. The yogi performs miracles while unwavering, and performs miracles without seeking. That, that, that is opened by this. That ultimate spontaneously accomplished one, becomes the sixth regent. Truly turns the secret wheel, showing a form that is compatible with all, showing the twelve deeds and also teaching the Dharma, also teaching the path of individual liberation. Having done all actions, obtaining the immortal Yungdrung body. Therefore, the three powerful ones, in the emanation body, enjoyment body, and the sixth, although seeing the faces in order, but becoming one teacher in one, becoming the lama in order, although there is such a great difference.
Chinese
尔时，从成佛之际，因缘与必要，意趣与权能各自分开，如是显现并无差别。 是故，不应作平等观。 如是，于三者之中，显现一切智智，于自性任运成就之坛城中，以智慧天女嬉戏之权能，听闻如狮子吼之音声，体验自生智慧之事物。 彼具金刚持之总相，圆满身语意五者，为作加持与教示之故，以五三之数而安住。 是故，乃为二种黑暗。 以瑜伽智慧之力，以及次第获得之力量摧伏之，令地之智慧无偏增长。 从身语意与功德中，无有其他稀有之果，唯有依于方便之智慧，如是生起于彼状态之中。 因离于行境故无有贪著，亦获得莲花之地位。 于蕴等自性坛城之中，显现圆满大集会之地位。 彼自生光明，乃为显现之智慧上师。 因显现阿赖耶未作之故，亦如是逝去。 虽有六道八续之差别，然因非为种姓之故，极为一味。 一味不杂而圆满，虽一切智智不可思议，然自明融入于如是之中。 彼大方便不杂，故一与多无别而一。 自心任运无边，从本初即无二分，不杂圆满之精髓，因显现相似故，一切皆一。 四时之心，乃为远离常断之，离于能取所取之智慧，乃为如来之居所。 是故，于彼处一切皆一。 心性本初即为大法身，如是之如是性，乃为无量佛之宫殿，于彼处一切安住于一。 于轮回之时，乃为六续，无有种姓之名相与形色。 彼亦是故，乃为胜者之种姓，于何处有处所之转变与形象？ 抑或一切皆一耶？ 若如是，则处所之转变乃为虚妄，终将变为虚空。 生起疑惑，乃为阿赖耶识，从本初即自生任运圆满，然无有相状，远离边际，无有造作，乃为轮回涅槃一切之实相。 因离于言说思议，故此不应...
English
Then, from the moment of attaining Buddhahood, the causes and necessities, intentions and empowerments are separated, and such appearances are without difference. Therefore, one should not view them as equal. Thus, among the three, by manifesting the omniscient wisdom, in the spontaneously accomplished mandala of self-nature, with the power of the wisdom goddess's play, hearing the voice like a lion's roar, experiencing the naturally arising wisdom of things. He possesses the general form of Vajradhara, complete with the five aspects of body, speech, and mind, and for the sake of bestowing blessings and teachings, he abides with the numbers of five and three. Therefore, it is the two kinds of darkness. By subduing the power of yoga wisdom and the power of gradual attainment, the wisdom of the earth expands without bias. From body, speech, mind, and qualities, there is no other wondrous fruit, only the wisdom that relies on skillful means arises in such a state. Because it is free from the realm of action, it is without attachment, and one also attains the lotus position. In the mandala of the self-nature of the aggregates and so on, the position of the great assembly is also perfected. That very self-arising clear light is the manifested wisdom of the guru. Because the uncreated Alaya is manifested, it also passes away in suchness. Although there are differences in the six realms and eight continuums, because it is not a lineage, it is extremely one taste. One taste, unmixed and complete, although the omniscient wisdom is inconceivable, self-awareness merges into suchness. That great skillful means is unmixed, so one and many are inseparable and one. The spontaneously accomplished mind is without extremes, and from the beginning, it is without two parts. The unmixed and complete essence, because the manifestation is similar, everything is one. The mind of the four times is free from permanence and annihilation, and the wisdom free from grasping and being grasped is the abode of all the Tathagatas. Therefore, in that place, everything is one. The nature of mind is inherently the great Dharmakaya, and suchness of suchness is the palace of immeasurable Buddhas, and in that place, everything is arranged and abides as one. At the time of wandering, it is the six continuums, without the names and forms of the lineage. That is also why it is the lineage of the victors. Where is there a change of place and form? Or is everything one? If so, the change of place is false, and it will eventually become emptiness. The arising of doubt is the mind of the Alaya, which from the beginning is self-arising, spontaneously complete, but without characteristics, free from extremes, and without fabrication, it is the reality of all samsara and nirvana. Because it is free from speech and thought, this should not be...
Chinese
无有错谬。 五种智慧或自生智， 非由部分假立之外者。 是故不堕于一端。 胜者彼如珍宝， 以是故为一切之总相。 五部佛有差别， 然于正等觉佛则无有。 诸佛亦为三时法， 为我故具一切之总相。 有二部分如何能成？ 若有，则大自在为虚妄。 如光芒、太阳或木火， 体性一而智慧流。 若各别，则化身亦， 于一所化亦显现相同。 与大菩萨无有差别转变， 迎请、来临与不来临生起， 与根本义理、教理、正理皆相违， 以大悲相连之种姓断绝转变。 是故如木之火焰般， 为引导示现智慧故， 以应理亦无有真实定解。 是故佛亦是佛， 于邪分别念清净， 以非异于智慧界故， 以大悲相连故， 六道一切时处皆显现。 高低一切之色相亦， 显现为无上菩提身。 如镜子般之理， 显现为种种颜色形状。 诸法一切所有皆， 于菩提心之自性中， 如虚空与彩虹般不杂一。 是故无境亦全知， 如如意树与珍宝般， 不作意而满足希望。 如日月、水与影像般， 无有来去而显现于一切。 身语意之差别法， 如其所宜而解脱。 以大悲于有情之心播种， 于一切时处皆平等入。 有情歧途迷失道， 五根分离，为陈年痼疾所缠， 故此殊胜道大药， 愿以摄略成无边胜者。 《幻化网道次第略释》由导师佛密所著圆满。