English
From these, one who is perfect in the skill of wisdom and whose own lineage is pure is called a Buddha. Regarding this, as explained during the previous empowerment, the arrangement of the four, two, and eight bodies should be established. Second, the detailed explanation of the limbs has eight parts. First, the cause of attainment. From the previous path of the "Mahamudra Vidyadhara," with the power of perfect ability to view and meditate, as mentioned before, having purified the co-emergent defilements, through the three wisdoms of hearing, thinking, and meditating on the second "Mahamudra" possessing the characteristics of the Sambhogakaya of a Buddha, it is the cause for the actual arising of the spontaneously accomplished Vidyadhara as the fruit. Second, the time. From the culmination of the vastness to the moment of attaining the spontaneously accomplished Vidyadhara, as explained at the time of previously attaining vastness, the method of perfecting the three wisdoms of hearing, thinking, and meditating is: From the sixth victorious Sambhogakaya Buddha, the ultimate secret mantra Vajrayana scripture, the sixteen joys of the father, the sixteen joys of the mother, the sixteen joys of the father, possessing the flavor of the five wisdoms each, having heard, thought, understood, and meditated, one's own intention becomes powerful with the ability to purify through samadhi and miraculous powers, and when the time comes to manifest the wheel of letters at the end of the great assembly mandala, one becomes a Buddha. Its measure is immeasurable. Third, the essence has three aspects. First, the Vidyadhara of the spontaneous accomplishment of the five bodies and the way to purify obscurations. Thus, that very wisdom that purifies the defilements of one's own lineage, which exists together with the co-emergent, does not abandon and holds the lineage of the spontaneous accomplishment of the five bodies, therefore it is called Vajradhara. It does not move from the state of spontaneous accomplishment of equality, and remains equally in the state of non-conceptual nature of reality. The meaning of this is that for spontaneous accomplishment, there is no effort of learning on the path, but at the end of the natural arising of non-conceptual wisdom, in an instant, habitual patterns are destroyed, and the obscuring afflictive habitual patterns are like a fleeting moment for the thirty-two joys and eighty wisdoms, like dirt on a vessel, or like stars in the daytime, which are destroyed by diamond-like samadhi, and since enlightenment depends on just the last moment on the Buddha-ground, therefore, that Vidyadhara
Chinese
也作收集者。 第五，关于意，分二：第一，意和智慧与佛相等，但被细微的所知障所分隔。为了使所有法，天之坛城，以调伏者的心意，不可思议地自然圆满成就之定 स्पष्ट (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)清晰，所有如是如是，观见于等持中，持有智慧之眼。十三字母轮大集会，瑜伽者亦现量见之。此乃意，于法性不动摇之义，不以心于任何处思，而须修习之。故有等持后得之细微差别，故尚未现证圆满正觉，何时增长耶？于终时之一刹那，以金刚喻定，摧毁习气之障，而至佛地也。第二，显示意之名相。如前所说之见解，因此，终道自然成就之持明者的意行，如海般深广。以一切智智之能力圆满，故亦无勤作之事业。以究竟之道，离能作所作之勤作，故名无作自然成就之行，等等名相，皆仅从受用功德之分而说，义上无有差别也。 第六，关于行，分二：第一，为自利而断障并成佛之方式。为成办终道自利之故，五身自然成就，第六金刚持大士，如实圆满成佛。道之断证事业，于究竟之时，刹那间顿生。以刹那之时限，断见等所断，并圆满了十种学处。于道究竟之最后自然成就之相续中，有细微之习气障，彼等清净，超越等持与非等持，成为薄伽梵普贤如来也。第二，为他利之大悲事业，分三：身的不可思议事业，意的不可思议事业，随应所化而调伏，语的不可思议事业，随应所化而调伏。第一，分二：第一，即是自利自然成就
English
also acts as a collector. Fifth, regarding intention, there are two aspects: First, intention and wisdom are equal to the Buddha, but are separated by subtle obscurations of knowledge. In order to clarify that all dharmas, the mandala of the deities, are spontaneously perfect and accomplished in the minds of those to be tamed, beyond comprehension, the Samadhi is clear. Holding the supreme eye of wisdom that sees all "as it is" and "how many there are" in meditative equipoise. The great assembly of the thirteen-letter wheel is also directly seen by the yogis. This is intention; since one must meditate without thinking about anything with the mind in the meaning of the unwavering nature of reality, there are subtle differences between equipoise and subsequent attainment. Therefore, one has not yet manifestly attained complete enlightenment. When will it increase? At the final moment, one destroys the obscurations of habitual tendencies with the vajra-like Samadhi and goes to the Buddha-ground. Second, showing the enumeration of the names of intention. As the view has been shown before, therefore, all the intention and conduct of the knowledge holder of the spontaneously accomplished final path are as deep and vast as the ocean. Because the power of omniscient wisdom is complete, there is also no activity of effort. Because the ultimate path is free from the effort of doing and being done, it is called the conduct of effortless spontaneous accomplishment, and so on. All those enumerations of names are merely expressed from the aspect of enjoyment and qualities, but there is no difference in meaning. Sixth, regarding conduct, there are two aspects: First, the way to eliminate obscurations and attain Buddhahood for one's own benefit. For the sake of accomplishing the ultimate path for one's own benefit, the five bodies are spontaneously accomplished, and the sixth, the great Vajradhara, perfectly and completely attains Buddhahood. The activity of abandonment and realization of the path arises suddenly at the end of the ultimate time. Having completely perfected the ten disciplines, such as cutting off the limits of time with the view of an instant. In the continuum of the final spontaneous accomplishment of the ultimate path, those subtle obscurations of habitual tendencies are purified, transcending meditative equipoise and non-equipoise, and becoming the Bhagavan Samantabhadra Buddha. Second, regarding the compassionate activities for the benefit of others, there are three aspects: the inconceivable activities of the body, the inconceivable activities of the mind, taming whatever needs to be tamed, and the inconceivable activities of speech, taming whatever needs to be tamed. First, there are two aspects: First, it is the spontaneous accomplishment of one's own benefit
Chinese
即使获得之时，只有极微小的习气障，也安住于任运成就持明之位，为了利益他众，如佛陀十二事业般显现，为了调伏无边无际的佛陀调伏刹土中的所化众生，在所应调伏的三界六道轮回世间中，任运成就持明者的慈悲调伏导师，显现无数化身。对于顺应世间规律的所化，仅仅示现符合其意愿的事业；对于违逆世间规律的所化，也以猛厉的方式示现不顺应的调伏方法，并以慈悲的绳索斩断轮回的业力之流。二是十二事业的利生：在某些时候和情况下，从兜率天等处降生，进入母胎，从母胎诞生，嬉戏玩乐；在某些时候和情况下，在清净佛塔等处，从自身出家；在尼连禅河进行六年苦行等；有时迎娶八万四千妃嫔等；治理国家二十九年等；前往菩提树；降伏魔众；示现大神变；成佛；为所化众生转三次法轮；在拘尸那揭罗城涅槃；将遗体分为八份等。二是不可思议的意之事业，随应所化而调伏：有时对于应以寂静调伏者，示现寂静；有时对于应以猛厉调伏者，示现猛厉忿怒；对于应调伏的淫荡贪欲者，示现淫荡；对于嗔恨者，示现嗔恨之相；对于傲慢者，示现如山般的傲慢；对于愚痴者，示现如黑暗般的愚痴；对于嫉妒如狂风般之人，也以调伏的对治方法，同样以顺应所化众生的方式调伏，也以不顺应所化众生的对治方式进行调伏，行持各种调伏之法。如海一般，以甚深且广大的行为如波涛般
English
Even at the time of attainment, even if there is only a very subtle obscuration of habitual tendencies, they abide in the state of spontaneously accomplished vidyadhara. In order to benefit others, they manifest like the twelve deeds of the Buddha. In order to tame the beings to be tamed in the endless number of Buddha-taming realms, in the countless realms of the three realms and six paths that are to be tamed, the compassionate taming teacher of the spontaneously accomplished vidyadhara appears in countless emanations. To those to be tamed who follow the ways of the world, they show only deeds that accord with their minds. To those to be tamed who go against the ways of the world, they also show methods of taming that do not accord with them in a fierce manner, and they cut off the stream of karmic actions of samsara with the lasso of compassion. Second, accomplishing the benefit through the twelve deeds: At certain times and circumstances, descending from places such as Tushita, entering the mother's womb, being born from the womb, engaging in play; at certain times and circumstances, at pure stupas and so forth, ordaining from oneself; performing six years of asceticism at the Nairanjana River and so forth; sometimes taking eighty-four thousand consorts and so forth; ruling the kingdom for twenty-nine years and so forth; going to the Bodhi tree; subduing the maras; showing great miracles; attaining Buddhahood; turning the three wheels of Dharma for those to be tamed; passing into nirvana in the city of Kushinagar; dividing the relics into eight parts, and so forth. Second, the inconceivable activity of mind, taming each according to their needs: Sometimes, to those who are to be tamed by peaceful means, they show peace; sometimes, to those who are to be tamed by fierce means, they show fierce wrath; to those to be tamed who are lustful and desirous, they show lust; to those who are hateful, they show the aspect of hatred; to those who are arrogant, they show arrogance like a mountain; to those who are ignorant, they show ignorance like darkness; to those who are jealous like a storm, they also tame with the antidote of taming, likewise taming in accordance with the beings to be tamed, and also taming with the antidote that does not accord with the beings to be tamed, performing various methods of taming. Like the ocean, with profound and vast conduct like waves.
Chinese
哦，伟大！如上所示，他的事业和活动通过各种顺境和逆境，将众生从轮回中解脱出来。第三，不可思议的语之事业，随应所化而调伏。在三处天界，他示现为宣讲先前所说的密咒金刚乘的怛特罗，即续部的导师。同样，他也示现为汇集续部意义的人。在低劣的三恶道之身，以及具有福德的天人和特殊之身的地方，对于天、龙等各自相应的各种身形的圣族五种姓等，他也转动了密咒之轮。第七，神通。他具有六神通，并且具有广大的妙相和随好等，此处超越了其他，第六是持有金刚持普贤王如来的装束。由于具有一切智的智慧，他与第六世嘉瓦相同。神通的境界和所调伏的众生也无法计数，与第六世嘉瓦无二无别。又是如何呢？由于明晰而无分别的智慧，他以如镜般的形态，拥有任运成就的持明。第八，将果位与佛陀结合的方式有三种。首先，以金刚般的等持摧毁所知障和魔，从而与佛陀结合的方式。为了摧毁自相续中应断除的、不相符之方的相，所知障的习气和微细部分，作为对治，以穿透和摧毁的金刚般的等持，将应断除的、执着所知为自我的障碍或烦恼的微细相和习气，从根摧毁，最终使金刚般的等持融入于平等性的法界中，超越了所修和能修。因此，通过无我执着的自证智慧，焚烧执着事物显现和非事物空性的所有习气。对于外境，以自相和共相所摄的一切法，以及内在的微细心识，所有的念头和习气，都认识到那一方面的实物不存在，而是自生智慧的平等性。因此，佛陀的意念摧毁了一切偏执的