English
Oh, great! As shown above, his activities and deeds, through various favorable and unfavorable circumstances, liberate beings from samsara. Third, the inconceivable activity of speech, subduing beings according to their needs. In the three realms of the gods, he appears as the teacher who expounds the tantras, i.e., the continuums, of the secret mantra Vajrayana, which were previously spoken. Similarly, he also appears as the one who gathers the meanings of the tantras. In the inferior bodies of the three lower realms, and in the places of gods and humans with special bodies endowed with merit, for the various forms of holy lineages such as gods, nagas, and others, each according to their own kind, he also turns the wheel of secret mantra. Seventh, clairvoyance. He is endowed with the six clairvoyances and possesses vast excellent marks and signs, etc., surpassing others here. Sixth, he holds the attire of Vajradhara Samantabhadra. Because he possesses the wisdom of omniscience, he is the same as the Sixth Gyalwa. The scope of his clairvoyance and the beings to be tamed are also immeasurable, being one and the same with the Sixth Gyalwa. How is it so? Because of clear and non-conceptual wisdom, he possesses spontaneously accomplished vidyadhara in a mirror-like manner. Eighth, there are three ways to connect the result with the Buddha. First, the way to connect with the Buddha by destroying the obscurations of knowledge and the maras with vajra-like samadhi. In order to destroy the signs of the unfavorable aspects to be abandoned in one's own continuum, the subtle parts of the habitual tendencies of the obscurations of knowledge, as an antidote, with the vajra-like samadhi that pierces and destroys, the subtle aspects and habitual tendencies of the obscurations or afflictions that grasp the knowable as self, are destroyed from the root, and finally, the vajra-like samadhi is made to dissolve into the realm of equality, transcending the object of meditation and the meditator. Therefore, through the self-aware wisdom that realizes the absence of self-grasping, all the habitual tendencies of grasping phenomena as existent and non-existent as empty are burned. For external objects, all phenomena encompassed by their own characteristics and general characteristics, and all the subtle thoughts and habitual tendencies of the inner mind, are realized as the equality of self-arisen wisdom, without the existence of objects in that direction. Therefore, the Buddha's intention destroys all partiality and
Chinese
因为是勇士并前往其处，所以是勇往直前的瑜伽，以消灭不和的石杵，即以究竟的智慧获得顶峰之胜三摩地。下乘之果，以及此道以下的所有意念都已成为定局，因此断除了执着的障碍，以及四魔之军，以彻底摧毁的勇猛战胜四魔，之后便能成就果位。身语意功德事业，无尽庄严轮坛城，即字母轮大集之地的意旨，不可思议，圆满具足，所有知识无余，皆于无处自明之觉性观照中安住。其次，此果不在他处，而在于自身显现之方式，分为三点。首先，果于自身显现之因，即安住于此，三摩地达到圆满，诸佛之智慧坛城，以及依靠手印母而获得的力量和净土的界限相结合。以追求果位的清净愿力之加持。其次，果从自身转变而显现之实相，分为两点。首先，总的来说，果位之身语意功德事业也有五种，共二十五种，在道之觉性中自然显现，并非从他处而来而获得。其次，详细解释分为三点。首先，果位自性显现。以成为一切功德之所依而有五身，以传达表诠而有五语，以甚深意而有五意，以产生所需所欲而有五功德，以成办事业而有五事业等等，对他者来说是惊奇和奇妙的，并且果之法普遍为人所知，是明晰的。并非从自生智慧之外的地方召唤而来，因为心性远离因缘，所以自生之智慧无处不在，而是自然显现。其次，说明并非从他处而来，而是通过道使自性显现。一切法皆为自显之乐，因此惊奇而奇妙，从无生中生起的奇迹显现，所有二十五种果之法，并非从心性之外的其他地方
English
Because one is a hero and goes to that place, it is the yoga of going forth bravely, and with the vajra that destroys discord, that is, with ultimate wisdom, one obtains the supreme samadhi of the peak. The fruit of the lower vehicle, and all the thoughts below this path have become fixed, therefore cutting off the obscurations of attachment, and the hosts of the four maras, with the bravery of completely destroying them, conquering the four maras, after which the fruit is accomplished. The inexhaustible mandala of the wheel of adornment of body, speech, mind, qualities, and activity, that is, the intention of the great gathering place of the wheel of letters, inconceivable, perfectly complete, all knowledge without remainder, all abiding in the state of knowing, self-clear without location. Secondly, this fruit is not elsewhere, but the way it manifests in oneself is threefold. First, the cause of the fruit appearing manifestly in oneself. That is, abiding in this, the samadhi reaches perfection, the mandala of wisdom of all the Buddhas, and the power obtained by relying on the mudra mother and the boundary of the pure land are combined. By the power of the pure aspiration to seek the fruit. Secondly, the reality of the fruit transforming from oneself and appearing, is twofold. First, in general, the body, speech, mind, qualities, and activity of the fruit also have five each, totaling twenty-five, naturally appearing in the awareness of the path, not coming from elsewhere to be obtained. Secondly, the detailed explanation is threefold. First, the manifestation of the fruit's own nature. By becoming the basis of all qualities, there are five bodies, by conveying expression there are five speeches, by profound meaning there are five minds, by producing what is needed and desired there are five qualities, by accomplishing activities there are five activities, etc., which are amazing and wonderful to others, and the Dharma of the fruit is universally known, it is clear. It is not summoned from a place other than self-arisen wisdom, because the nature of mind is free from causes and conditions, so self-arisen wisdom is nowhere, but naturally appears. Secondly, it is shown that it does not come from elsewhere, but the path makes the self-nature manifest. All dharmas are the bliss of self-appearance, therefore amazing and wonderful, the miracle of arising from the unborn appears, all twenty-five dharmas of the fruit, not from elsewhere other than the nature of mind
Chinese
并非是从无到有新出现的，而是不被方便显现所阻碍，于安乐智慧上信任的智慧，在无自性和无分别中显现的果，即是色身和各种智慧的显现，这二十五种果法就如此这般地自显现。第三，显示不舍轮回，于自身解脱而成佛。譬如从黑暗转为光明，或蛇毒转为马吉达药一样，不舍分别念，其本身就转为色身和智慧。因此，不舍三界轮回的执着显现，果就清净为涅槃。并非新入涅槃，而是从原始以来就安住于果位涅槃的佛陀自性中。因此，没有从轮回走向涅槃，以及安住于涅槃之地的分别念。一切分别念都显现为自性无别的色身和智慧的集合。第三，显示获得果位之时，远离持明者的名称。对于任运成就持明的等持，有等同的意境，不入定则不等同。佛陀不住于入定和非入定，而是不离等同之境。对于任运成就持明的等持，利他事业任运成就，不入定则不作利他之事。佛陀没有入定和出定的行为，却任运成就利他之事。对于任运成就持明的等持，果位的一切功德任运成就，后得智则不成就。佛陀没有入定和出定，果位的一切功德却任运成就。因为这三个原因，所以显示获得果位佛陀之时，远离持明者的名称。第三，显示章节的名称。道有三种特征，其中圆满道的暂时果位的特征，即是对于持明者们无错谬地显示意义的经文的词义，进行截断和执持，所以是章节。存在于第八个计数之中。第三个总义是显现，由此显示果位佛陀的意境有三。第一，顶礼并立誓宣说。于自性本然的法身大
English
It is not newly arising from nothing. Rather, it is the fruit that arises in the absence of inherent existence and inseparability of wisdom, which relies on the bliss wisdom without being obstructed by the appearance of skillful means. This fruit is the appearance of various forms and wisdoms. These twenty-five aspects of the fruit manifest in such a way. Third, it shows that without abandoning samsara, one is liberated in one's own place and becomes a Buddha. For example, just as darkness turns into light, or snake venom turns into the medicinal plant "Ma Kita," without abandoning conceptual thoughts, they themselves turn into form and wisdom. Therefore, without abandoning the clinging to the appearance of the three realms of samsara, the fruit is purified into nirvana. It is not newly entering nirvana, but from the beginning, it abides in the nature of the Buddha, the fruit of nirvana. Therefore, there is no thought of going from samsara to nirvana, or of abiding in that place of nirvana. All thoughts manifest as the collection of form and wisdom, inseparable in nature. Third, it shows that at the time of attaining the fruit, one is free from the designation of "vidyadhara" (holder of knowledge). For the samadhi of spontaneous vidyadhara, there is equality of mind when in samadhi, and inequality when not in samadhi. A Buddha is not in or out of samadhi, but remains unmoved from the state of equality. For the samadhi of spontaneous vidyadhara, the activity of benefiting others is spontaneously accomplished when in samadhi, and not accomplished when not in samadhi. A Buddha does not have the activity of being in or out of samadhi, but spontaneously accomplishes the benefit of others. For the samadhi of spontaneous vidyadhara, all the greatness and qualities of the fruit are spontaneously accomplished when in samadhi, and not accomplished in subsequent cognition. A Buddha does not have being in or out of samadhi, but all the greatness and qualities of the fruit are spontaneously accomplished. For these three reasons, it is shown that at the time of attaining the fruit of Buddhahood, one is free from the designation of "vidyadhara." Third, it shows the name of the chapter. There are three characteristics of the path. Among them, the characteristics of the temporary fruit of the perfected path, which are the meanings of the vidyadharas, are shown without error. The words and meanings of the scriptures are cut off and held, therefore it is a chapter. It exists as the meaning of the eighth enumeration. The third general meaning is manifested, thereby showing the intention of the fruit, Buddhahood, which has three aspects. First, paying homage and vowing to explain. In the great Dharmakaya, the nature of the basis as it is,
Chinese
因此，如实成佛是通过道路而显现圆满力量的佛陀。 虔诚恭敬地顶礼任运成就的胜者、大金刚持、普贤王如来，这是衡量证悟意义的顶礼。 例如，在轮回中受生的众生，有如胎生逐渐成熟，也有如化生般同时圆满。 同样，通过次第和同时两种途径，如实地显现了根本意义的果位之安立。 为了使道路具有意义，将要宣说究竟成佛的意旨。 第二，正文分二：初，略说。 一般来说，道路有三种特征，其中最后一种是果位究竟的特征，即持明者。而它的最后，究竟成佛的方式是：通过果位自性、意旨的住持方式，以及上下乘果位的差别这三者，以显现果位之身三种安立之义的方式。这些都要通过支分广说的途径如实地了解。 第二，广说分三：胜者六者的果位自性、获得果位后的意旨住持方式，以及果位的差别。 初者分二：初，略说。 如此，身之安立有三种意义，其中首先要说的是果位的自性，即功德之所依的身、能使理解的语、意旨深邃的意、需求愿望产生的功德，以及成办事业的事业，这些都是奇妙稀有的法。如此，这五者各自又有五种，共二十五种自性。 第二，广说分二：无别任运成就的自性，以及不杂显现为多种的自性。 初者分三：初，圆满正等觉的第六佛，以名称的类别来说，是从下部佛陀中超胜的方式，自性任运成就的比喻意义是：唉玛火！任运成就的殊胜果位，本来存在而显现者，真是奇妙！那个意旨的自性，远离一切偏颇的过失，真实地拥有