English
It is called "co-emergent." Because focusing on meditation will obscure it, it is called "co-emergent obscuration." Latent obscuration is: Although the four consciousnesses of Alaya consciousness appear, the grasper and the grasped do not appear, that subtle part, like a brief moment. Regarding this, even the five, such as the maturation result and pervasive obscurations, it takes a long time to purify the co-emergent impurities, so it is not as good as the longevity empowerment. After introducing these in detail, the boundary between pure and impure transformation, if there is suppression of appearance, then the meaning of these must be understood. The vidyadhara of the Mahamudra of the meditation path also has eight meanings. As above, the first is: The purification of the pervasive obscuration itself. ༈. By clarifying as the form of Mahamudra, that itself is the purification of the pervasive obscuration. As it says here: "The purification of the pervasive obscuration is the cause of the essence." The second is: general and specific. The former is: the time of purification of the pervasive obscuration. At that time, because it is combined with Mahamudra, that itself is also the time. The latter is: through surpassing accumulation to realize. The time of combining with Mahamudra, although not explicitly stated on the ground of accumulation, is the same as the time of obtaining the maturation result longevity empowerment, so it is also said to be implied wisdom. But it will not transcend from accumulation, because it is combined with Mahamudra after obtaining the maturation result on top of that. From the path of seeing, the time of combining with the vidyadhara of Mahamudra also has two: the time of combining the maturation result with the meditation path, at that time, through the gate of the three wisdoms, is the time of purification of the pervasive obscuration itself. The time of combining with the Mahamudra of longevity empowerment: for self-benefit it is 1600 years, for the benefit of others it is uncertain. As it says here: "Even if countless eons transform, the body is still very young." And, at that time, life is immeasurable. "Moving and dwelling at the time of taming." Thus it is said. The third is: Whatever the type of yidam deity is. Through the power of complete habituation, the form of the three-door deity appears as Mahamudra itself. So, what is the difference between the spontaneously accomplished vidyadhara? The spontaneously accomplished vidyadhara is: the five kayas abide in the manner of spontaneous accomplishment.
Chinese
这就是了。这里，以五部单独区分的仪轨而住，因此有差别。第四是，大手印仅此而已的名相，以及摩诃自宗的大手印的名相。第一是，作瑜伽三部和，行瑜伽四部之和瑜伽五部和，摩诃瑜伽五部之四。第二是，大手印本身和，修道以及，获得大灌顶的瑜伽士等等，经文中自身有阐明。第一是，金刚部的手印等等五种，经文中自身有阐明。第五是，无止息手印的意趣和，无所缘法性的意趣。第一是，从两万四千一百尊佛以及众多佛陀中解脱，自性境无身自明。第二是，无别行境且离的自性，阐明从边中解脱。这两个意趣也是，因为是从一和多中解脱的自性，所以不要互相区分。第六是，自他的行为二者中，前者，通过三种智慧之门而使俱生垢染清净。后者是，通过身语意功德事业五门而作调伏有情之事。所调伏有情的量是，与神通的量相符。其中说到，三千大千世界百千俱胝的刹土微尘数中，刹土无量百千俱胝。第七，也就是了知五神通和，二十五种。第八是，顿超和，顿入二者中，前者是，在彼时，通过三种智慧俱生垢染清净之时，习气的垢染也自然清净，舍弃任运成就的持明，而与胜者结合。后者是，在彼时，俱生垢染清净后，与任运成就的持明结合。第二，修道大手印的持明有两种。数，显示与前身相同，以及，直，彼者在具有三种无漏道之间，也将要讲述修道大手印的持明，如同先前的灌顶之身一样，以八义而使其圆满。支分广说有八。数。
English
This is it. Here, it is distinct because it abides in the ritual of distinguishing the five families individually. The fourth is, the mere nomenclature of Mahamudra, and the nomenclature of Mahamudra of the Maha Autocommentary. The first is, the three categories of Kriya Yoga, and the four categories of Upa Yoga, and the five categories of Yoga, and the four of the five categories of Maha Yoga. The second is, Mahamudra itself, and the path of meditation, and the yogis who have attained the great empowerment, etc., are clarified in the text itself. The first is, the five mudras of the Vajra family, etc., are clarified in the text itself. The fifth is, the intention of the unceasing mudra and the intention of the nature of reality, which is without object. The first is, having been liberated from twenty-four thousand one hundred Buddhas and many Buddhas, the self-nature realm is self-illuminating without a body. The second is, the self-nature, which is inseparable from the field of activity, clarifies liberation from extremes and the center. These two intentions are also, because they are the nature of being liberated from one and many, they should not be distinguished from each other. The sixth is, of the two activities of self and other, the former is, through the three doors of wisdom, to purify the coemergent defilements. The latter is, to accomplish the benefit of those to be tamed through the five doors of body, speech, mind, qualities, and activities. The measure of those to be tamed is, in accordance with the measure of clairvoyance. From that itself, it is said that in the dust particles of a hundred thousand myriads of three thousand great thousand world realms, there are countless hundred thousand myriads of realms. The seventh, that is, knowing the five clairvoyances and twenty-five. The eighth is, of sudden transcendence and sudden entry, the former is, at that time, when the coemergent defilements are purified through the three wisdoms, the defilements of habituation are also naturally purified, abandoning the spontaneously accomplished vidyadhara, and uniting with the Victorious One. The latter is, at that time, after the coemergent defilements are purified, uniting with the spontaneously accomplished vidyadhara. Secondly, the vidyadhara of the Mahamudra of the path of meditation has two aspects. Enumeration, showing similarity to the previous body, and Straight, between the three uncontaminated paths, the vidyadhara of the Mahamudra of the path of meditation will be explained, just as the previous body of empowerment, it should be perfected with eight meanings. Explaining the branches in detail has eight. Enumeration.
Chinese
获得之因，以及，如实。集合道大手印一体之瑜伽士，以及，修持众多生起次第之瑜伽士，自己的四大聚合，身体的体性也是心性之故。一切分别念皆于自性本然之天界中，以见解现量见之义，修持禅定纯熟。行持二资粮亦于终尽时在加行道中积聚，于见道获得异熟寿命自在二者后，对于见解之耽著，俱生之障碍存在于见道者之相续中而清净，彼即是修道大手印持明之体性的因。因之差别是，因由业之异熟身之方式，果大手印于时间之外成就，如因果他异般不存在，为何呢？所生能生之因果如种子与苗芽般，认为前者与后者因果他异是不对的，因为因果无别之故。获得之时，以及，如实。修道获得之时次第认为有先后二者是不对的，因为认为三时因果无别为一之故。因果体性无别为一故，以彼一者作为道，寿命自在以自己的剩余之身，从一百岁到一百岁，延迟到八十八岁圆满修持之最后，寿命自在即转变为大手印彼者，寿命自在即与大手印彼者结合，是无法确定唯一的。如是寿命自在与大手印结合，若与生起之身结合，则与“生起脱离金刚身”相违，分离后结合，则与“遗留分别念生起之身灭”相违之说，并非相违，因为与生起之身之相续，逆转而分离后结合，故与前后二者之理皆不相违。体性有三，计数，体性与报身相似，以及，如实。见道者自己的心性本然是天之身大手印，了悟彼义，于一道生起二种次第，修持本尊之终尽，任何本尊之本尊，现前转变为彼之身，共同与殊胜之妙相三
English
The cause of attainment, and, truthfully. Yogis of the union path Mahamudra as one, and, yogis who cultivate many arising stages, because the nature of the body, with its four elements gathered, is also mind itself. All conceptual thoughts are in the natural leisure of the deity, having familiarized oneself with samadhi in the meaning of seeing directly with view. Accumulating the two accumulations of conduct also ultimately accumulates in the joining path, and in the seeing path, having obtained the two, maturation and longevity empowerment, the clinging to views, the co-emergent obscurations existing in the continuum of the seeing path are purified, that itself is the cause of the nature of the Mahamudra vidyadhara of the path of meditation. The distinction of the cause is that the fruit, Mahamudra, is accomplished outside of time by the manner of the body of the ripening of karma from the cause, like cause and effect being different, it does not exist, why? The cause and effect of what is to be produced, like seeds and sprouts, it is not right to think that the former and the latter, cause and effect, are different, because cause and effect are inseparable. The time of attainment, and, truthfully. It is not right to think that there are two, earlier and later, in the order of the time of attainment of the path of meditation, because it is thought that the three times, cause and effect, are inseparable as one. Because the nature of cause and effect is inseparable as one, by making that one itself as the path, longevity empowerment with one's own remaining body, from one hundred years to one hundred years, delaying until eighty-eight years, at the end of complete cultivation, longevity empowerment itself transforms into that Mahamudra itself, longevity empowerment itself joining with that Mahamudra itself, it is impossible to hold onto as definitely one. Thus, if longevity empowerment is joined with Mahamudra, if it is joined with the body of arising, then it contradicts "arising is liberated from the vajra body," and if it is joined after separating, then it contradicts the saying "remaining conceptual thoughts, the body of arising, cease," it is not contradictory, because it is joined with the continuum of the body of arising, reversing and separating, therefore it does not contradict both the former and latter systems. Nature has three, counting, nature is similar to the sambhogakaya, and, truthfully. The mind itself of the seeing path is naturally the deity's body Mahamudra, understanding that meaning, in one path arising two stages, at the end of cultivating the deity, whatever deity of the yidam, the body that has manifestly transformed into that, common and supreme excellent marks three
Chinese
具备三十二相和八十随好的是报身持明者。因为是圆满受用身之化身，所以像是第二报身一样，是修道大手印持明。是五部中任何一部的持明，圆满了相好、神通和神变等。真实。而且，具体来说，金刚部的的大手印，同样地，轮是如来部，宝生部，莲花部，事业部的的大手印，以五手印来象征，无论是五部中任何一部的本尊，因为会持有大手印部的种姓和装束，所以是大手印持明。而且，自己的身体从原始以来就是本尊身大手印安住的那个，以见解来证悟。通过禅定的反复修习，无论是什么本尊，都成为根识的现量，对于本尊的身相，相好二二，也就是四，也可以认定为是四神变，所以是四，忆念前世等六神通和二十五等圆满，因为是报身大手印持明者，所以，那也被称为大手印持明。是持有智慧身装束并且与寿命自在区分开来的。真实。智慧幻化身是具有报身装束的，从异熟产生的身体，和像寿命自在一样没有生死的出现，从衰老的金刚身中也解脱了。因此，智慧幻化身获得了没有衰老和变迁，大手印持明的身寿命是无法衡量的，像寿命自在一样从一百年延长到八年一样，因为远离了要使果显现的努力，所以是寿命自在所能衡量的。第四个是种类有两种。计数。大手印的种类向外显示，真实。大手印持明本身有作部的三种手印，行部的四种手印，瑜伽部的五种手印，以及无上大瑜伽部的五种手印，因为持有那些本尊的种姓和装束，所以是大手印的等持，从那之中又，种类有四种，以前在寿命自在中也，体性