English
There are two types of seeing path: the seeing path of the causal vehicle. Although they are only the same in terms of the seeing path, their intention is the same as the eighth ground of the cause. The Mahamudra Vidyadhara of the path of meditation and the eighth ground of the cause, although they are only the same in terms of the path of meditation, their intention is the same as the one who is at the end of the cause. The spontaneously accomplished Vidyadhara of the final path and the Bodhisattva of the tenth ground of the cause are only the same in terms of the final path, but their intention is the same as Samantabhadra. In the Small Path it says: "That is also the first of the first, the supreme wisdom of the second with equal share, the eighth Bodhisattva has equal share, the third has equal share with the tenth, the intention and conduct are like an ocean, especially excellent." It is evident from this statement. Definition and reality. For the types of sentient beings that dwell in fire, such as the ascetic fire yogi and the white fire goat, their dwelling place is also fire. They also enjoy food, clothing, and so on in the fire. They die if they are separated from the fire, so they do not go beyond the fire. The dwelling place of sentient beings that dwell in water is also in the water. They also enjoy food, clothing, and so on in the water. They die if they are separated from the water, so they do not go beyond the water. For the types of sentient beings that dwell in the wind, such as the bird Garuda making nests in the sky, their dwelling place also depends on the wind. They enjoy food, clothing, and so on in the wind. They die if they are separated from the wind, so they do not go beyond the wind. Or, like the characteristic of the fire element dwelling in heat, the characteristic of the water element dwelling in moisture, and the characteristic of the wind element dwelling in lightness and movement, any sentient being is taken hold of by the Buddha's lineage and not abandoned, and although it is the Buddha's lineage, it cannot be held because it has not manifested. The Vidyadhara is: first, it is the Buddha, born from the realization of the view. In the middle, by practicing with view and meditation, one obtains the result and does what needs to be done. Finally, from the uncontaminated seeing path onwards, one holds the Buddha's lineage, and with these three, the definition of Vidyadhara is established. From Buddha to Vidyadhara, one is free from the terms of holder and held. Dwelling place. Reality. There is no certainty about the dwelling place of that Vidyadhara, because the mind or awareness itself arises as the body of a deity, this appearance is purified as the dwelling place, and because it appears as the dwelling place of the Buddha, therefore any dwelling place is fine.
Chinese
那诺。佛有二：一为教法，二为正法。成就五道之行，圆满一切事业，证得佛果的种种名相是：获得果位之方式、果位之体性、果位之名相、观视所化众生之境界、慈悲化身显现之方式、利他事业之行持、安住于智慧意境之方式，以下将以七种总结词进行详细阐述，应知晓。已述竟。共有七种。一、获得之方式有二：一、为自利而获得自显现之方式，二、为自利之故而获得果位之方式。广说中云：譬如如意树、珍宝等，马、象等所需之物并非其自身所固有，而是由于所化众生各自内心无量福德之坚固力量，方能如愿以偿。同样，当基心自性离于执著而显现时，佛陀之功德无不显现，从惊奇之心之幻化，到功德殊胜之果法二十五种名相等等之获得，并非从他处引入而来。此处果位获得之时，并非新来乍到而获得，那么其显现之方式如何呢？乃是依仗将方便与慈悲之执著念头作为道用，并以此为基础，使智慧空性达到究竟圆满，从而在身、智、法界与智慧之坛城中自显现。如前例一般，在自利圆满具足之法身显现之状态中，佛陀一切功德皆能毫不费力、任运自成地自然生起。若不依赖无碍之方便，仅使空性一面显现，则佛陀一切功德皆不能毫不费力、任运自成地自然生起。十二利他事业圆满后获得佛果之方式。二、为利他而获得色身佛之方式，广说之经文中云：圆满五道之行，最终之果为获得不生不灭之金刚身，并通过种种化身利益众生，此乃经文所说之义。
English
Na no. Buddhas are of two kinds: one is the teaching, and the other is the righteousness. The various names for achieving the five paths, accomplishing all activities, and attaining Buddhahood are: the way of obtaining the fruit, the nature of the fruit, the names of the fruit, the way of viewing the realm of those to be tamed, the way in which compassionate manifestations appear, the conduct of altruistic activities, and the way of dwelling in the wisdom of intention. The following will be explained in detail with seven summary words, which should be known. It has been explained. There are seven in total. 1. There are two ways of obtaining: one is the way of obtaining self-manifestation for one's own benefit, and the other is the way of obtaining the fruit for the sake of one's own benefit. It is said in the extensive explanation: For example, wish-fulfilling trees, precious jewels, etc., do not inherently possess the desired objects such as horses and elephants. Rather, it is through the power of the immeasurable merits of the individual minds of those to be tamed that all wishes are fulfilled. Similarly, when the nature of the ground mind, free from grasping, becomes manifest, all the qualities of the Buddha appear. From the transformation of the wondrous mind to the twenty-five names of the excellent qualities of the fruit Dharma, etc., are not brought in from elsewhere. Here, the attainment of the fruit is not a new arrival. So how does it appear? It is by relying on taking the clinging thoughts of skillful means and compassion as the path, and on this basis, perfecting the wisdom of emptiness, thereby manifesting oneself in the mandala of body, wisdom, dharmadhatu, and wisdom. Like the previous example, in the state of manifesting the dharmakaya, which is the complete and perfect self-benefit, all the greatness and qualities of the Buddha arise effortlessly and spontaneously. If one does not rely on unobstructed skillful means and only manifests the aspect of emptiness, then all the greatness and qualities of the Buddha will not arise effortlessly and spontaneously. The way to attain Buddhahood after completing the twelve altruistic deeds. 2. The way to obtain the form body of the Buddha for the benefit of others is stated in the extensive scriptures: Completing the practice of the five paths, the ultimate result is to obtain the indestructible vajra body and benefit sentient beings through various manifestations. This is the meaning of what is said in the scriptures.
Chinese
对于最后一位自生圆满持明者，五身自生圆满的普贤王如来为之灌顶。由此，自生圆满持明者获得灌顶，与导师金刚持的身体无二无别地成佛。成佛后，对于能理解密咒者显现报身，对于不能理解者显现身金刚、语金刚、意金刚三者无别，从中化现六能仁的自在，主要显现并以适合各种根器的方式利益众生。特别是人中之能仁圆满了十二行谊，以成佛之相利益有情，宣说了八万四千法门。关于这些的详细解释，可以从《秘密藏续》第三品之上部，即确定一切教法的章节中了解。本体和，正直，法界智慧二者无别，在心中显现并证悟，无余地扩展到各个角落，如果这样做，就能获得真俗二谛无别、远离生灭的金刚身。这就像水中月亮的影像显现时，不离开水而无二无别地显现一样。要知道，这是指智慧不混杂，完全圆满，一切都显现为自性显现的智慧，没有其他杂质，因此自性与轮回涅槃一切都无差别，是无二无别的。种类和，正直，五身和，五语和，五意和，五功德和，五事业。这样二十五者不间断，是法身之庄严的殊胜，因为恒常不断，所以是法轮。这样二十五者，在自利法身显现之时，不是从外面突然出现的，所以称为自性安住。其中五身是：轮回涅槃的一切法显现而自性空，这是具足一切殊胜的空性，即法身。一切智慧自显现，是现证菩提之身。显空无别，轮回涅槃无别，所以是报身。智慧能量无碍显现的本体，一切都是自然成就的。虽然意念没有来去，但以各种化身利益众生的是化身，意念远离生灭是金刚身。五语是：法身无生。
English
For the last spontaneously accomplished vidyadhara, the Samantabhadra, the Buddha of the five spontaneously accomplished kayas, bestowed empowerment. Thus, the spontaneously accomplished vidyadhara received the empowerment and became enlightened, inseparable from the body of the teacher Vajradhara. Immediately after enlightenment, for those who can understand the secret mantra, the sambhogakaya appears, and for those who cannot understand, the three inseparable vajras of body, speech, and mind appear, from which emanate the six lords of the possible, mainly appearing and benefiting beings according to their individual capacities. In particular, the human Shakyamuni perfected the twelve deeds and benefited sentient beings in the manner of enlightenment, teaching eighty-four thousand gates of Dharma. The detailed explanation of these can be understood from the upper part of the third chapter of the Guhyagarbha Tantra, which is the section on establishing all teachings. The essence and, straight, the indivisibility of the dharmadhatu wisdom is realized and manifested in the mind, and if it is expanded without leaving any corner, one obtains the vajra body that is inseparable from the two truths and free from birth and death. This is like the reflection of the moon in water appearing inseparable from the water. Know that this refers to wisdom that is unmixed with knowledge, completely perfect, and everything appears as self-appearing wisdom, without any other impurities, so the nature is inseparable and undifferentiated from all of samsara and nirvana. Categories and, straight, the five kayas and, the five speeches and, the five minds and, the five qualities and, the five activities. Thus, the uninterrupted twenty-five are the supreme ornament of the dharmakaya, and because they are constant, they are the wheel. These twenty-five, when the self-benefiting dharmakaya manifests, do not suddenly come from outside, so they are called self-existing. Among them, the five kayas are: all phenomena of samsara and nirvana appear but are empty of inherent existence, this is the emptiness that possesses all perfections, the dharmakaya. All wisdom self-appears, is the body of perfect enlightenment. Appearance and emptiness are inseparable, samsara and nirvana are inseparable, so it is the sambhogakaya. The essence of the unobstructed manifestation of wisdom energy, everything is naturally accomplished. Although the mind has no coming and going, the one who benefits beings with various emanations is the nirmanakaya, the mind free from birth and death is the vajra body. The five speeches are: the dharmakaya is unborn.
Chinese
那的语是：法性离边堕偏袒，由上师指示而解脱。现证觉性加持的语是：五智安住于自性，以及能证悟的智之智慧二者相连的加持，如日出般，一切皆明，于轮涅一切处，觉性自显现，由上师指示。报身意表之语是：如照镜子般，能消除面上的所有污垢，同样，观报身，以智慧了知所知之垢，显空无别，由上师指示。化身语之语是：如梵天一语，能使六道各自理解其语言，同样，化身一语，具足六十支分，且各自与自身相应而理解。金刚身之语，声空无别，如山谷回音。五智是：五种智慧，即空性是法界智，是法身的意。明是镜智，是现证的意。明空无别是平等性智，是报身的意。觉性自显现，二谛任运成就，是成所作智，是化身的意。所知各自不杂乱而明了是妙观察智，是金刚身的意。五功德是：总的来说，所取境清净，且觉性自显现，于佛之刹土显现，是刹土具功德。显现处清净，从果之法性任运成就而圆满，觉性自显现，是宫殿具功德。不舍五妙欲等而受用，且于自觉之智慧中任运圆满，因此，以头饰等众多装饰，是饰品具功德。大悲究竟，且法性不被遮蔽而于智慧中自明，因此，光芒放射各种颜色，是光芒具功德。座垫宝座具功德是，与共同表相之论述相符。五事业是：息增怀诛任运成就五者，与事业之时机相符。观待所化之方式，正直。了知一切所知之佛之境，观待所化有情一切众生之方式是，出自《秘密藏续》。