English
For the manifested body, possessing thirty-two common and supreme excellent marks, and eighty minor marks, like the complete enjoyment body, therefore like a second complete enjoyment body, is the vidyadhara of the Mahamudra path. Second, the vidyadharas of each of the five families. Among them, particularly the Mahamudra of the Vajra family, similarly, the wheel is the Tathagata family, the Ratna family, the Padma family, and the sword is the Karma Mahamudra. Representing with five hand seals, whichever of the five families it is, the body holds the family and characteristics of the Mahamudra, therefore it is the vidyadhara of Mahamudra. Second, there are two aspects of appearing as the characteristics of the enjoyment body. First, the actual appearance of clothing. That is, one's own body has been abiding as the deity's Mahamudra body since the beginning. Understanding the view, through repeated meditation in samadhi, whichever yidam deity it is, it manifests to the senses as the deity's body, completing the common and supreme excellent marks and minor marks, four kinds of miraculous powers, six kinds of superknowledges, and twenty-five qualities. That is what is known as the Mahamudra family's excellent marks, minor marks, miraculous powers, and superknowledges. Second, holding the characteristics of the wisdom body, and being different from the life empowerment, therefore the lifespan of the body is immeasurable. The wisdom illusory body has the characteristics of the enjoyment body, without birth or death, liberated from the aging of the arising Vajra body. In order to attain the wisdom body, for the great vidyadhara, the lifespan of the body is immeasurable. Unlike the life empowerment, which requires effort to extend it for hundreds and hundreds of years to manifest the result, it surpasses the life empowerment. Fourth, there are three categories. First, the categories of the Mahamudra vidyadhara are generally explained. Within the great vidyadhara, there are the seals of the three kriyas, the seals of the four upayas, the seals of the five yogas, and the seals of the five supreme mahayogas, because they hold the family and characteristics of those deities, therefore they are great vidyadharas. This is also a classification, or like the previous life empowerment, it is divided into four categories. Just as the essence has medicine and skillful means vidyadharas, etc., here too there will be differences of good and bad. Second, in particular, the categories of the Great Seal Mahamudra. Thus, among the great ones, the most
Chinese
成为瑜伽士的摩诃大手印持明者的名称的类别是第二种和第三种有五种。哪五种呢？因为从意平等性的状态中不摇动而安住，所以也称为不摇动成就的瑜伽。在掌握寿命的时候，因为见解上没有特别执着一切行相的勤作，所以也称为脱离见道的行相的道。在见道中，因为无漏的法性自相见到的相续中安住，所以也称为修道的道。也称为意不从法性中动摇的成就的瑜伽。也说是广大的持明者，这是五种名称的类别。第三种是不需要与魔分割，因为大灌顶真实显现。对于此，因为开示前往胜利的道路，所以称为获得大灌顶的瑜伽士，因为是圆满报身佛真实显现。因此，对于此，不需要与魔分割和观察的差别，因为无漏的修道大手印持明者没有。第五种是意。作为报身智慧幻化身形象存在的瑜伽士大手印持明者，虽然具有佛陀三身中的第二身圆满报身的智慧见解之眼和意的禅定，但是比那更低劣，因为广大的那个与寿命自在和二见意续无漏自相见是相同的，虽然显现，但是有差别，哪种差别呢？寿命自在仅仅是获得意不摇动，而大手印因为不从平等性中动摇，所以禅定非常稳固，安住在觉性的虚空中。两万四千等数量的本尊坛城显现明显。如果认为不需要修持，与佛陀报身没有差别，但是仍然是道，所以是修道的瑜伽。因为禅定直到最后道路之间没有散乱的勤作，所以有差别。第六种是行。为了自利，在意的平等安住的状态中没有动摇的同时，为了他利，从一个三千大千世界到跟随两个的三千世界十个世界的界，将那些世界粉碎成微尘的数量，与那数量相同的世界的所化众生和佛陀化
English
The categories of names for the Mahamudra Vidyadharas who have become yogis are the second and the third, which have five types. What are they? Because they do not waver from the state of equality of mind and abide, they are also called the yoga of unwavering accomplishment. When mastering life, because there is no special attachment to views and no effort of all phenomena, it is also called the path that is free from the effort of the path of seeing. In the path of seeing, because one abides in the continuous stream of seeing the unpolluted nature of reality, it is also called the path of meditation. It is also called the yoga of accomplishment where the mind does not waver from the nature of reality. It is also said to be the great Vidyadhara, these are the five categories of names. The third is that there is no need to separate from the demons because the great empowerment actually appears. For this, because it shows the way to go to victory, it is called the yogi who has obtained the great empowerment, because the Sambhogakaya Buddha actually appears. Therefore, for this, there is no need to separate from the demons and examine the differences, because the unpolluted path of meditation, the Mahamudra Vidyadhara, does not have it. The fifth is the mind. The yogi Mahamudra Vidyadhara, who exists in the form of the illusory body of the Sambhogakaya wisdom, although he has the wisdom eye of the second of the three bodies of the Buddha, the Sambhogakaya, and the samadhi of the mind, is inferior to that, because that great one is the same as the life empowerment and the two views of the mind stream, the unpolluted self-nature seeing, although it appears, there is a difference, what is the difference? Life empowerment is merely obtaining the unwavering mind, while Mahamudra, because it does not waver from equality, the samadhi is very stable, abiding in the expanse of awareness. The mandala of deities of twenty-four thousand and so on appears clearly. If one thinks that there is no need to meditate, that there is no difference from the Sambhogakaya Buddha, but it is still a path, so it is the yoga of the path of meditation. Because the samadhi has the effort of not being distracted until the end of the path, there is a difference. The sixth is the conduct. While not wavering from the state of equality of mind for one's own benefit, for the benefit of others, from one three-thousand great-thousand world to the ten-thousand worlds of the three-thousand worlds that follow two, the number of those worlds crushed into dust, the sentient beings to be tamed and the Buddha emana
Chinese
由于拉帕的田地数量超过了其他六十个位置，无法计数。在从无数百到一个到两个计数的十千个世界中，与那些尘埃一样多的田地中，不从根本的身体移动，而是化现为猎人、妓女等各种好坏种姓和高低身份的身体，以适合他们的方式进行调伏。通过事业或四种神变和六种神通等来利益众生，如上所示。第七，神通。以六种神通和五根的每个神通各有五个分支，共二十五种方式来显现神通，也与长寿自在相似。如果问长寿的范围是否有区别，答案是有的。四种神变和六种神通等，在空界和无数田地等中进行调伏，并且在地域大小上有区别。在无漏的修行道中，圆满了见道的意义，并且在利他方面，能力大小有区别。长寿的范围大小取决于所调伏的众生和地域的大小。第八，应用于果位的方式。大手印以见地见到自己不动的意义，并使禅定变得熟悉。通过追求果位的行为，以及从坛城虚空遍布等开始依次修习的努力，通过圆满的加持和力量，从修道的不动瑜伽禅定的努力中解脱出来，最终在道上获得自然成就的禅定自在时，在修道上与先前存在的等持同时安住之际，不明显自然成就的意义是垢染或障碍，从先前修习的执着中，无需特意寻找，即可获得自然成就的持明。第三，自然成就的持明有两种。第一，简要地说明与前一个身体相似之处。超越顶峰的见道长寿自在，以及最终逐渐修习的广大道所显现的果位。在根本的身体上，五身自然成就的特征或持明者，也被称为自然成就持明，并且在自己的相续中，同时存在的微细垢染
English
Since the number of fields of Lapa exceeds the other sixty positions and cannot be counted, in the ten thousand worlds counted from countless hundreds to one to two, in the fields equal to those dust particles, without moving from the root body, but manifesting as hunters, prostitutes, etc., of various good and bad castes and high and low statuses, to tame them in a way that suits them. Through activities or four miracles and six superknowledges, etc., to benefit beings, as shown above. Seventh, superknowledge. Manifesting superknowledge in the manner of six superknowledges and each of the five sense faculties having five branches, totaling twenty-five, is also similar to longevity empowerment. If asked whether there is a difference in the scope of longevity, the answer is yes. The four miracles and six superknowledges, etc., tame in the empty realm and countless fields, etc., and there is a difference in the size of the area. In the undefiled path of meditation, the meaning of the path of seeing is perfected, and in terms of benefiting others, there is a difference in the size of the ability. The size of the scope of longevity depends on the size of the beings to be tamed and the area. Eighth, the way to apply to the fruit. Mahamudra sees the meaning of one's own immovability with view, and makes samadhi familiar. Through the practice of pursuing the fruit, and the effort of gradually meditating from the mandala pervading the sky, etc., through the blessings and power of the complete path, freed from the effort of the immovable yoga samadhi of the path of meditation, and finally, when the samadhi of spontaneous accomplishment is attained on the path, when abiding simultaneously with the previously existing equanimity on the path of meditation, the meaning of spontaneous accomplishment not being clear is a stain or obscuration, from the clinging of previous meditation, without specifically searching, the spontaneously accomplished vidyadhara is attained. Third, there are two types of spontaneously accomplished vidyadhara. First, briefly explaining the similarity to the previous body. The longevity empowerment of the path of seeing that transcends the peak, and the fruit manifested by the vast path of gradual meditation. On the root body, the characteristics or vidyadhara of the five bodies spontaneously accomplished, is also called spontaneously accomplished vidyadhara, and in one's own continuum, the subtle stains that exist simultaneously
Chinese
从这些开始，以智慧技艺圆满而自续清净者，称为佛。对此，也应如先前灌顶时所说，安立四二八的身之次第。第二，支分广说有八。第一，获得之因。从先前道的“大手印持明”中，以观修能力圆满之力，如前所说，清净俱生之垢染后，以具有佛陀报身相之第二“大手印”的闻思修三慧，是果位任运成就持明真实生起之因。第二，时。从广大究竟至获得任运成就持明之际，如先前获得广大时所说，圆满闻思修三慧之理是：从第六尊胜报身佛所说，究竟秘密真言金刚乘之经部，父之十六喜，母之十六喜，父之十六喜，具有五五智慧之味，听闻、思维、了悟、修习后，自之意念成为禅定与神变之修持能力强大，到了于大集轮坛城之地末端显现文字轮之时，便成佛了。其量无法衡量。第三，体性有三。第一，五身任运成就之持明，以及清净障碍之方式。如是，与俱生一同存在的自续之垢染清净之智慧，不舍弃且执持五身任运成就之种姓，故称为金刚执持。从意念任运成就平等性之状态中不移动，于法性无分别之状态中平等安住。此之意义是，任运成就于道上无有修学之勤作，然而于无分别智慧自然生起之末，刹那间摧毁习气，于三十二喜与八十智慧，如短暂时间般遮蔽之烦恼习气，如器皿上之污垢，或如白昼之星辰，以如金刚般之禅定摧毁，于成佛之地仅依赖最后刹那而成佛，因此，此持明者