English
In the stage of the Napo Vidyadhara, the power of view and practice is perfected. Having purified the defilements as stated, in the stage of the Mahamudra Vidyadhara, the defilements of co-emergence are purified as stated. The second Buddha is the Sambhogakaya, and the three wisdoms are obtained through hearing, thinking, and meditating on that Sambhogakaya, thereby spontaneously achieving accomplishment. The ultimate Vidyadhara depends on a moment. This means that the time when the Vidyadhara of spontaneous accomplishment attains Buddhahood is in the moment of completing the activity, and there are only extremely subtle habitual obscurations remaining. It is like a star in the daytime, present but not felt, obscured by a tiny bit. This is purified by relying on something like a vajra. That is the last stage of the Vidyadharas, the highest point. The appearance is that of a Victorious One. This means that the appearance of the Vidyadhara of spontaneous accomplishment is that of the sixth of the six lineages, the great Vajradhara. He is the representative of the Dharmakaya, while the Nirmanakaya is not fixed, manifesting as peaceful and wrathful forms, as well as Victorious Siddhartha, etc. With vajra-like samadhi. For example, just as a diamond can destroy all hard objects outwardly, but nothing can penetrate it inwardly, similarly, in the stage of the Vidyadhara of spontaneous accomplishment, with the samadhi of focused intention, outwardly, all subtle habitual obscurations can be destroyed, while inwardly, no afflictions or obscurations can taint it. Therefore, since the samadhi is like a diamond, it is called vajra-like samadhi. How is it established? When the Vidyadhara of spontaneous accomplishment unites with his own fruition, all the Buddhas of the ten directions encourage him, and all the Buddhas of the ten directions stroke the head of that son of the lineage with their hands, extending their hands and saying, "Son of the lineage, enter into the samadhi called focused intention." After saying this, that son of the lineage generates such samadhi, destroying the signs of self-grasping and the subtle habitual obscurations, thereby manifesting the state of Buddhahood. Then,
Chinese
当如金刚喻定般的等持，遣除习气之障时，是先生起金刚喻定而遣除障碍，还是在遣除障碍之后生起金刚喻定？若在遣除障碍之后生起，则等持变得无意义，因为没有所断之故。若是先生起金刚喻定而遣除障碍，那么，在生起金刚喻定之时，有所断之障碍存在还是不存在？若不存在，则生起等持变得无意义；若存在，则所断与对治同时存在，成为相违，而非同时存在。又，即使生起对治，若所断仍然存在，则生起对治变得无意义。应如是认为：生起金刚喻定与遣除障碍是同时的，不认为有时间上的先后。也就是说，在第一个刹那，所断与对治同时存在；在第二个刹那，对治使所断变得无能为力；在第三个刹那，所断不再存在，唯有对治的智慧存在。此后便称为佛，是断证达到究竟。 齐与不齐，不齐而齐。 诸如此类，就胜义谛而言，一切法安住于无生之自性中，故是平等性；就世俗谛而言，善恶业需要取舍，故是不齐。如是，当善恶业需要取舍，处于不齐之时，又因真实具备而未成立善恶业，故是齐。 应作与不应作，无作而作。 意为果由道而来而广大，此果亦是由觉性而得，别无他物，故不应从他处获得，如是不应从他处获得，即是已获得。 成与未成，一切皆成。 意为如是依靠见与等持，果得以成就，而在成就之时，亦无另外可成之物，故是未成，如是未成，仅是觉性之幻化，本来安住于果之自性中，故是一切皆成。 成与未成，一切皆是。 意为二取不存之觉性显现，仅此而已，即是远离持明之名言。于此状态亦宣说了持明之差别。
English
When the samadhi like Vajra Samadhi dispels the obscurations of habitual tendencies, does the Vajra-like Samadhi arise and then dispel the obscurations, or does the Vajra-like Samadhi arise after the obscurations have been dispelled? If it arises after the obscurations have been dispelled, then the samadhi becomes meaningless, because there is nothing to be eliminated. If the Vajra-like Samadhi arises and then dispels, then at the time when the Vajra-like Samadhi arises, do the obscurations to be eliminated exist or not? If they do not exist, then the arising of the samadhi becomes meaningless. If they exist, then the object to be eliminated and the antidote exist simultaneously, which is contradictory and not simultaneous. Furthermore, even if the antidote arises, if the object to be eliminated still exists, then the arising of the antidote becomes meaningless. It should be understood as follows: the arising of the Vajra-like Samadhi and the dispelling of obscurations are simultaneous; there is no earlier or later time. That is, in the first moment, the object to be eliminated and the antidote exist together. In the second moment, the antidote renders the object to be eliminated powerless. In the third moment, the object to be eliminated no longer exists, and only the wisdom of the antidote remains. From then on, it is called Buddha, which is the ultimate attainment of abandonment and realization. Equal and unequal, unequal and equal. In this way, in terms of ultimate truth, all phenomena abide in the nature of non-arising, so it is equality. In terms of conventional truth, good and bad deeds must be accepted or rejected, so it is unequal. Thus, when good and bad deeds must be accepted or rejected, and it is unequal, it is equal because good and bad deeds are not established in reality. To be done and not to be done, not to be done and to be done. This means that the result relies on the path and expands, and that result is also obtained from awareness, and there is nothing else, so it should not be obtained from elsewhere. Thus, not to be obtained from elsewhere is what has already been obtained. Accomplished and unaccomplished, all are accomplished. This means that relying on view and samadhi, the result is accomplished, and at the time of accomplishment, there is nothing else to be accomplished, so it is unaccomplished. Thus, unaccomplished is merely a manifestation of awareness, and it naturally abides in the nature of the result, so all are accomplished. Accomplished and unaccomplished, all are all. This means that the manifestation of non-dual awareness is merely that, and it is free from the term "Vidyadhara". In this state, the distinctions of Vidyadhara are also explained.
Chinese
耶，道路的差别为一，装束的差别为二，勤奋与否的差别为三，导师眷属的差别为四。首先是道路的差别：化身和寿命自在二者是见道，因此与第一地同等。其中，此时没有见到中间的真谛。如是说，因的最初是同等的。如是说。大手印是修道者，也就是大手印是修道者。如是说。从第二地到第九地之间的八地是同等的，小道中说：第八地的心的同等。如是说。任运成就是尽道者，彼与尽道相应。如是说，地与第十地同等，第十地与三者同等。如是说。装束的差别是：化身存在于平凡的身体中，身体的结没有解开。如是说。寿命自在存在于清净元素金刚身中，自在的根本是金刚身。如是说。大手印安住于五种姓中任何一种的装束中，具有智慧身的装束。如是说。任运成就的持明者安住在五身任运成就大金刚持的装束中，装束如同胜者。如是说。勤奋与否的差别是：化身和寿命自在必须为了调伏者的利益而勤奋，大手印安住于禅定中而行利益众生之事。其中，小道中说：以见而特别示现神变，如锋利的刀刃般化现，不勤奋而行神变。如是说。导师眷属的差别是：化身和寿命自在二者，听闻大手印之法。大手印听闻任运成就之法。其中，小道中说：以一者为导师而成为一者，差别极大也是如此。如是说。又是化身和寿命自在二者，听闻化身之法。大手印听闻报身之法。最终，任运成就的持明者，听闻法身之法，并且如理做那些的代表。也就是从化身到受用化身，依次有见面听闻。如是说。《道之殊胜光明灯》中，第八品的解释。
English
Yes, the difference in paths is one, the difference in attire is two, the difference in diligence or lack thereof is three, and the difference in teacher and retinue is four. First, there is the difference in paths: Nirmanakaya and Tshewang (Life Empowerment) are both paths of seeing, thus they are equal to the first bhumi. Among them, at this time, the intermediate truth is not seen. It is said, 'In the beginning of the cause, they are equal.' Thus it is said. Mahamudra is a path of meditation, that is, Mahamudra is a path of meditation. Thus it is said. The eight bhumis from the second to the ninth are equal, as it is said in the Lesser Path: 'In the mind of the eighth, they are equal.' Thus it is said. Lhundrup (Spontaneous Accomplishment) is the path of completion, it is associated with the final path. It is said, 'The bhumi is equal to the tenth, the tenth is equal to the three.' Thus it is said. The difference in attire is: Nirmanakaya exists in an ordinary body, the knots of the body are not loosened. Thus it is said. Tshewang exists in the pure element vajra body, the root of empowerment is the vajra body. Thus it is said. Mahamudra abides in the attire of any one of the five families, possessing the attire of the wisdom body. Thus it is said. The Vidyadhara of Spontaneous Accomplishment abides in the attire of the great Samantabhadra, the spontaneously accomplished five kayas, the attire is like the Victorious One. Thus it is said. The difference in diligence or lack thereof is: Nirmanakaya and Tshewang must be diligent for the benefit of those to be tamed, Mahamudra abides in samadhi and performs the benefit of sentient beings. Among them, it is said in the Lesser Path: 'Through seeing, miracles are specially shown, like a sharp blade, emanations appear, without effort, miracles are performed.' Thus it is said. The difference in teacher and retinue is: Nirmanakaya and Tshewang listen to the Dharma of Mahamudra. Mahamudra listens to the Dharma of Lhundrup. Among them, it is said in the Lesser Path: 'By one becoming the teacher of another, the difference is great, even so.' Thus it is said. Again, Nirmanakaya and Tshewang listen to the Dharma of Nirmanakaya. Mahamudra listens to the Dharma of Sambhogakaya. Finally, the Vidyadhara of Spontaneous Accomplishment listens to the Dharma of Dharmakaya, and acts as the representative of those accordingly. That is, from Nirmanakaya to Sambhogakaya, there is seeing and hearing in sequence. Thus it is said. From 'The Lamp Illuminating the Supreme Path', the explanation of the eighth chapter.
Chinese
第九品分为二。开始写作的支分是： "自性即是现证圆满"等等。 其中，自性如第一品所示，本来就安住于成佛的自性中。 为了消除对此的突发性的迷惑，在第二品中确定了见解，并通过修习禅定的次第来训练心。 简而言之，要信奉圆满了道的功用的金刚持。 这句话是说，要信奉并礼拜安住于五身任运成就大金刚饮血尊装束中的任运成就的持明者。 "以有次第和圆满的方式存在"。 一般来说，因为道地有智慧大小的差别，所以与果结合的方式也有两种： 一种是化生和如理如实同时结合；另一种是胎生和如理如实次第结合。 每一个又分为两种： 基础安住的有次第和顿超，以及暂时的有次第结合和顿超结合两种。 以两种结合方式。 基础安住的有次第是： 首先确定见解，然后次第修习禅定，因为成果缓慢所以不结合。 基础安住的顿超是： 见解无别，一锤定音地证悟，一锤定音地修习，一锤定音地达到究竟，因此与成果快速结合。 暂时的有次第和顿超是： 每一个也因为智慧大小而分为有次第结合和顿超结合两种。 如此以两种结合方式。 "显现并讲述有意义的"。 也就是说，要通过道的努力，如实地显现基础，要讲述道的努力变得有意义的成果。 如此。 那么，在成果的阶段，基础是否如实地显现了呢？ 如果不是，则与此相矛盾。 第三品中说： "显现并结合殊胜的法身"，这与将成果作为道相矛盾。 因为成果本身就安住于自性中，所以想要通过道来显现它。 又与将基础任运成就、成果任运成就、道任运成就三者结合相矛盾。《续部针》中说： 它们本体为一
English
There are two parts to the ninth chapter. The limb of engaging in composition is: "The very nature is manifest and complete," and so on. Moreover, the very nature, as shown in the first chapter, abides in the nature of being enlightened from the very beginning. In order to dispel the adventitious obscurations of conceptualization, in the second chapter, the view is established, and the mind is trained in the sequence of meditating on samadhi. In short, one should have faith in the Vajra Holder who has perfected the skill of the path. This sentence means to have faith in and pay homage to the Vidyadhara of spontaneous accomplishment who abides in the attire of the five-bodied spontaneously accomplished Great Vajra Blood-Drinker. "By the way of gradual and complete existence." In general, because there are differences in the size of wisdom on the path-ground, there are also two ways of combining with the result: One is to combine simultaneously with the miraculously born and the truly appropriate; the other is to combine gradually with the womb-born and the truly appropriate. Each of these also goes in two ways: the gradual of the base-abiding and the simultaneous, and the gradual combination of the temporary and the simultaneous combination. By the two ways of combining. The gradual of the base-abiding is: first establishing the view, then gradually meditating on samadhi, because the result is slow, it is not combined. The simultaneous of the base-abiding is: the view is realized as inseparable and decisive, meditated on decisively, and perfected decisively, so it is combined with the result quickly. The gradual and simultaneous of the temporary are: each of these is also divided into gradual combination and simultaneous combination according to the size of wisdom. Thus, by the two ways of combining. "Having manifested, the meaningful will be explained." That is to say, one must manifest the base as it is through the effort of the path, and the result of making the effort of the path meaningful will be explained. So it is. Then, in the state of the result, is the base manifested as it is? If not, it contradicts this. In the third chapter it says: "Having manifested, combine with the superior Dharmakaya," which contradicts making the result the path. Because the result itself abides in its own nature, it is desired to manifest it through the path. It also contradicts combining the base as spontaneously accomplished, the result as spontaneously accomplished, and the path as spontaneously accomplished. In the Needle Sutra it says: Their essence is one