English
It is possible to transform into a state, and it is also possible to do it to that extent, possessing six and five branches. Although knowledge is similar, all four aggregates. Such is the difference of the state, and the perfection of meaning, power, and the mingling of those to be tamed. Thus. How to combine with the result? Like this, by practicing the union of simultaneous and subsequent attainment in the Samadhi of indivisible appearance and emptiness, the subtle defilements of co-emergence are purified, and ultimately the path is attained effortlessly. Self-awareness, unwavering view, and the effort to seek the stages, by the power of the blessings of the complete path, the defilements of co-emergence are purified, yoga is separated and spontaneously accomplished, and spontaneous accomplishment is attained without effort. Thus. The source of faith is that non-duality is the Great Seal. Thus. If the characteristics, profound view, vehicle, grounds, and paths are combined, then the second ground is equal to the measurement from the ninth contemplation. The second ground holds the ritual of knowledge, and the eighth ground is the equal share of the Bodhisattva. Thus. The path is the path of meditation, the path of meditating on the Great Seal, which is called the unwavering yoga. Thus. There is nothing to be excluded or refuted. Among the ten meanings of the spontaneously accomplished Vidyadhara, the first cause and time of attainment is at the time of reliance on the stream of the path of meditation and the three transmissions of wisdom that rely on the Sambhogakaya. Because the power of the previous lineage is complete, there is no need for a net as described, the three wisdoms of the second Buddha arise as the lineage of spontaneous accomplishment. One's own intention and action are capable, it is time to push the ground to the limit. Thus. One's own nature is the representative of the five Kayas of spontaneous accomplishment, the nature of the ultimate realization of the indivisible path, not yet attained the Buddhahood. Like those pure wisdoms, the five Kayas are spontaneously accomplished Vajradhara, unwavering in the state of spontaneous equality, and even if dwelling in the state of non-realization, they destroy habitual tendencies, and in an instant rely on the edge of the Vidyadhara. Thus. If the categories are distinguished, there are three Kriya, five Yoga, five Mahayoga Kayas, and three representatives of spontaneous accomplishment. The great Vidyadhara, the inner Vidyadhara, of the yoga of action and spontaneous accomplishment. Thus. The action is that the Victorious Ones of the five Kayas of self-benefit and spontaneous accomplishment are well relied upon and the obscurations are purified.
Chinese
因此，依靠并学习三种智慧传承。为了利益他人，在无边清净的佛土中示现各种化身事业，并成为秘密的摄受者。对于您自己的金刚持眷属，在一刹那间圆满了学处。那时，即使有遮障的部分，也安住在任运成就的持明者之地。为了调伏无边清净的刹土，示现化身的事业。也示现秘密的坦特罗，并如是行持摄受。如此等等。装束是持有五身任运成就的胜者之相，装扮成胜者本身，即如是示现胜者的代表。如此等等。现量智慧的对境意义是，如所有智的对境广大，与胜者本身相同，并且天空的遍及程度的意义也尽其所有地做到。为了全知五种智慧的缘故，对境是无量胜者本身。犹如镜子一般的状态。如此等等。在果位上结合的方式是，在任运成就的刹那相续的最后，以金刚喻定的方式，将自我的好坏相的习气，以及细微的所知障也摧毁，结合于佛陀本身之地。以金刚喻定的等持，摧毁自我执着的相，融入金刚的法界中。严饰的达拉玛达拉。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བྷུདྡྷ，बुद्ध，Buddha，佛陀。是三世圆满全知宝藏。如此等等。信赖的来源是，自生五身任运成就。如此等等。如果与下部的道地结合，十地是法云地，是最后的道，十地与三地相同。如是说。彼与最后结合之道。如是说。顺便产生的邪分别是，有些人说，任运成就的持明者在入定的时候，仅仅是安住于与佛无别的平等之中就遍及一切了。那么，从道次第来说，秘密的差别是次第行进，道次第的地的阶段，是说在圆满见中，证悟的自性是有差别的吗？如果是，那么在安住于平等的时候也有差别吗？证悟的自性有什么差别呢？因为有证悟方式的差别。那么，因为安住于平等，所以在时间上是有差别的吗？那么，怎
English
Therefore, rely on and learn from the three wisdom lineages. For the benefit of others, manifest various emanated activities in endless pure Buddhafields, and act as the secret gatherer. For your own Vajradhara retinue, complete the training in an instant. At that time, even though there are obscurations, abide in the place of the spontaneously accomplished vidyadhara. To tame the endless pure realms, show the activities of the emanation body. Also teach the secret tantras, and likewise perform the gathering. So forth. The attire is to hold the manner of the spontaneously accomplished victorious ones of the five kayas, acting as the victorious ones themselves, that is, showing the representative of the victorious ones. So forth. The object of direct perception is that the object of all-knowingness is vast, equal to the victorious ones themselves, and the meaning of the extent of space is also done as appropriate. For the sake of the five omniscient wisdoms, the object is the immeasurable victorious ones themselves. Like the state of a mirror. So forth. The way to connect to the result is that at the end of the spontaneously accomplished instantaneous continuum, in the manner of vajra-like samadhi, the habits of good and bad characteristics of self-grasping, and even the subtle obscurations of knowledge are destroyed, connecting to the place of the Buddha himself. With the vajra-like samadhi, destroy all the characteristics of self-grasping, and dissolve into the vajra realm. Adornment of Dalamadala. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) བྷུདྡྷ，बुद्ध，Buddha，Buddha. Is the treasury of complete omniscience that perfects the three times. So forth. The source of faith is that the self-arisen five kayas are spontaneously accomplished. So forth. If combined with the lower grounds and paths, the tenth ground, the cloud of dharma, is the final path, the tenth ground is the same as the three grounds. It is said. That itself is the path of final union. It is said. The wrong thoughts that arise incidentally are that some say that the spontaneously accomplished vidyadhara, when in meditation, is said to be pervasive merely by abiding in equality that is no different from the Buddha. Then, from the stages of the path, the secret differences are to proceed in stages, is it said that in the stage of the ground of the stages of the path, in the perfect view, the nature of realization is different? If so, then is there also a difference when abiding in equality? What is the difference in the nature of realization? Because there is a difference in the way of realization. Then, because of abiding in equality, is there a difference in time? Then, how
Chinese
如果有人问为什么这样说呢？因为在没有安住于平等性的时候，由于细微的所知障没有完全断除，所以即使在安住于平等性的时候也有差别。这是因为要用金刚喻定的智慧摧毁这些障碍，从而到达佛的境界。这是这样说的。破除辩论如下：当金刚喻定断除所知障的时候，是所断之敌对法被断除呢？还是在断除所断之敌对法之后，生起敌对法？如果按照第一种情况，金刚喻定刚一生起的时候，所断的所知障是存在还是不存在？如果存在，那么所断和敌对法就不是真实相违的，因为它们可以在同一个心识流中同时存在。如果承认这一点，那么敌对法就变得没有意义了。如果不存在，或者在清净的空性中生起任何东西，也都会变得没有意义，因为所断已经不存在了，就像黑暗消失后，光明照亮一样。回答是：敌对法生起的同时，所断也被断除，就像黑暗和灯火一样。应该这样说。还有，四种持明是道之究竟的果位吗？如果不是，就与“究竟果位之定义”相违背。如果是，就成了与佛没有差别。如果承认这一点，那是不合理的，因为佛的断证都已经达到究竟，而持明仍然具有尚未断除的细微障碍。回答是：果位有两种，即道之果位和究竟果位。四种持明是道之果位，这里指的是有漏道的究竟果位。究竟果位的定义是佛的境界，因为除此之外没有更高的境界了。四种持明只是在道之果位上断除了粗大的障碍，因此才被赋予了果位的名称，就像无生空行母一样。这是这样说的。道的解释完毕。第三个总义是关于所知之果的意义，分为两点：成办自利和成办他利。第一点分为三点：获得的方式、定义和分类。第一点又分为两点：正说和破除辩论。第一点是没有断除和获得，而是先前就自然显现的。如是说：道次第稀有奇妙之法，并非从他处而来，而是依靠方便的智慧，就在这样的状态中修行。这是这样说的。第二点是
English
If someone asks why this is said, it is because when not abiding in equality, due to the subtle obscurations of knowledge not being completely eliminated, there is still differentiation even when abiding in equality. This is because one must use vajra-like samadhi to destroy these obscurations in order to reach the state of Buddhahood. This is what is said. Refuting the debate is as follows: When vajra-like samadhi eliminates the obscurations of knowledge, is the opposing force eliminated along with what is to be eliminated, or does the opposing force arise in the space where what is to be eliminated has been purified? If according to the first case, when vajra-like samadhi arises, do the obscurations of knowledge that are to be eliminated exist or not? If they exist, then the opposing force and what is to be eliminated are not truly contradictory, because they can exist simultaneously in the same stream of consciousness. If this is accepted, then the opposing force becomes meaningless. If they do not exist, or if anything arises in the pure emptiness, it will also become meaningless, because what is to be eliminated no longer exists, just like light illuminating after darkness has vanished. The answer is: The arising of the opposing force and the elimination of what is to be eliminated occur simultaneously, just like darkness and a lamp. This is how it should be said. Furthermore, are the four vidyadharas the ultimate result of the path or not? If not, it contradicts the statement "definition of the ultimate result." If they are, then they become indistinguishable from the Buddhas. To accept this is unreasonable, because the Buddhas' abandonment and realization are ultimate, while the vidyadharas still possess subtle obscurations that have not been eliminated. The answer is: There are two types of results: the result that is the path and the ultimate result. The four vidyadharas are the result that is the path, which refers to the ultimate result of the contaminated path. The definition of the ultimate result is the state of Buddhahood, because there is no higher state beyond that. The four vidyadharas are named as results merely because they have eliminated the gross obscurations on the path, just like the unborn dakini. This is what is said. The explanation of the path is complete. The third general topic is about the meaning of the result of knowledge, which is divided into two points: accomplishing one's own benefit and accomplishing the benefit of others. The first point is divided into three points: the way of obtaining it, the definition, and the classifications. The first point is further divided into two points: the actual explanation and refuting the debate. The first point is that there is no abandonment and attainment, but rather it is naturally manifest from the beginning. As it is said: The stages of the path are wondrous and miraculous dharmas, they do not come from elsewhere, but are the wisdom that relies on skillful means, and one practices in such a state. This is what is said. The second point is
Chinese
还有两种情况。第一种是：获得果位时，基础时的无明是断除了还是没有断除的考察，已经在基础时讲完了。第二种是：究竟的果位和九乘次第的果位有差别还是没有差别呢？如果没有差别，那么因的乘的果位也会变成密咒的究竟，那样的话，就不需要进入密咒了，因为是一体的缘故。如果承认有差别，那么你的果位是普光，大方便乘的深奥之处是考察之处。就像《普光经》中说的那样：安住于普光之后会变成莲花。现在停止，进入密咒吧！因为需要进入密咒，所以很明显。如果像第二种情况一样是不同的，那么也与《意集经》相违背。《意集经》中说：进入密宗的确定之时，乘的门也是不可思议的。确定密宗是精华之时，乘的门也只有一个。这相违背，而且密咒本身也会变成远路，因为即使获得了共同的果位也需要进入。如果这样说，那么回答是：通过愿望所成就的果位，每一个果位都是共同的乘所不会欺骗而获得的。所以与说是不同的也不相违背，就像普通的宝珠成就了洲的利益一样。因为究竟无上的果位变成了一个，所以与说是一个也不相违背，就像如意宝珠成就了洲的利益一样。虽然这样说了，但是我在这里是用密咒的道路上，以安乐而快速获得果位的方法来区分的。目标究竟的果位，三身五智的自性，一切遍知者的无上果位，我认为在因果的大乘中也没有丝毫的差别。因为所要证悟的意义的究竟，除了二无我之外，没有成立其他的对立面。精华就像所说的那样：无论从何时何地的四时十方，都无法找到圆满的佛陀。证悟自心就是成佛，不要在其他地方寻找佛陀。就像这样，还有《善成就续》中说：意义虽然是一个，但是没有迷惑，方法多而没有困难，以敏锐的根器作为因缘，密咒的教诲就会变得特别。还有其他的经中也说：乘是一个，法也是一个，主