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因此，显现为证得地的持明。如此这般，与生俱来的清净是因。第二，时间方面：有顿超和渐悟两种时间。第一种是：从寿命自在到任运成就持明之间连接。其时间是：寿命自在为自利有一千六百年，为他利则不一定。第二种是：修道之障净除之时。此时与此连接，是为时间。第三，本体方面：是五身任运成就持明，以及清净习气，与佛连接。第四，数量方面：最终与道者，自续佛，道之终结与胜者连接，最终连接等等，数量在通常的数目中已阐明。第五，见解方面：是不灭大手印，和不执著法性的见解。第一种是：无为任运成就之佛，从一和多中解脱的自性，无境自净，寂静至极。第二种是：实相无别，远离行境，无边无际地显现。这两种见解也是无二无别，因此不要认为是不同的。第六，行持方面：有自利和他利两种行持。前者是：清净三种智慧的习气。后者是：身语意功德事业的净土，成办从边解脱之义。第七，现量方面：以五和二十五的现量，超越了所知的界限，与胜者无别。而且，在此处说：具有遍知之殊胜慧眼。那么，如果与佛无有差别，是因为在所知境上没有差别。在知晓的方式上稍微有些差别，胜者是：以细微的力生之俱生智，也远离了部分的知晓方式。任运成就九种，汇集在一个要点中，如同汇集虚空的星宿一般汇集，共有十种。这些的意义详细地在《意集经》第六十六品到第五义之间的十品中阐述。那么，十种学处也必须在资粮道中圆满，因此与此无有差别吗？如果承认，则会变成最初的业。如果平等，则十种学处各自
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Therefore, it appears as the Vidyadhara who has attained the ground. Thus, the innate purity is the cause. Second, regarding time: there are two times, sudden transcendence and gradual realization. The first is: the connection from Tshewang to the spontaneously accomplished Vidyadhara. The time for that is: for Tshewang, it is sixteen hundred years for his own benefit, and for the benefit of others, it is uncertain. The second is: the time when the obscurations of the path of meditation are purified. At that time, connecting with this itself is the time. Third, regarding the essence: it is the Vidyadhara of the spontaneously accomplished five bodies, and the purification of habitual imprints, connecting with the Buddha himself. Fourth, regarding the number: ultimately connecting with the one on the path, the self-existent Buddha, the Victor at the end of the path, ultimate connection, and so on, the numbers are clear in the usual count. Fifth, regarding the intention: it is the unceasing Mahamudra and the non-objectifying Dharmata intention. The first is: the uncreated spontaneously accomplished Buddha, the essence of liberation from one and many, the self-purified without object, the ultimate peace. The second is: the indivisible reality, free from the realm of action, appearing without beginning or end. These two intentions are also non-dual and inseparable, so do not think of them as different. Sixth, regarding the conduct: there are two types of conduct, for oneself and for others. The former is: purifying the habitual imprints of the three wisdoms. The latter is: accomplishing the meaning of liberation from the limits of the realms of body, speech, mind, qualities, and activities. Seventh, regarding direct perception: with the five and twenty-five direct perceptions, it transcends the limits of knowledge and is equal to the Victor himself. Moreover, it is said in this very text: "Possessing the supreme eye of omniscience." So, if there is no difference from the Buddha, it is because there is no difference in the objects of knowledge. There is a slight difference in the way of knowing, the Victor himself is: knowing in the way of being free from even the subtle parts of the co-emergent wisdom of the force of arising. The nine spontaneously accomplished ones, gathering into one essential point, gather like gathering the stars in the sky, there are ten in total. The meaning of these is explained in detail in the sixty-sixth chapter of the Gongdü Sutra up to the ten chapters between the fifth meaning. So, the ten vows must also be perfected in the accumulation path, so is there no difference from this? If you admit it, it will become the first karma. If it is equal, then the ten vows each
Chinese
存在暂时性的差别。如《经部光明论》中说：从彼之自性一中，以能力高低的能力，在地的地位差别上，次第如此显现。又如《道次第经》中说：十种学处一声中，有漏四种和无间断，无漏五种的学处，由学者的方式和学习，能力和体性差别，以及所学境的差别而改变。如是说，此有五义。第一，学习方式的差别是：有漏依于词句和文字而学，无间断依于词句和文字或理或定而学，无漏是现量证悟法性而学。第二，学习的差别是：有漏时如学习一切法之海，无间断是现量学习，无漏是现量学习自明智。第三，能力的差别是：有漏时清净业和烦恼障，获得暂时的果位，无间断是清净业和烦恼障的中等障碍，连接到见道。无漏时清净细微的所知障，在成佛持明者的此时，以自然生起的等持和后得而了知，故无过失。第八，连接果位的方式是：在任运成就的持明者之时，远离潜伏的细微垢染障之时，即转变为胜者。༈。任运成就持明有二。数：与前身相符而简略指示，直：在妥噶中以见道的命力灌顶，在脱却中以修道的摩诃手印所显现之果，根本身五身任运成就的装束或持明者任运成就的明智，也称为持明。也称为自相续中俱生垢染清净的佛，对此，又要在先前的命力灌顶时，安立四续部四对八支的身体分类。支分广说有八。数：获得之因，直：以前道的摩诃手印持明者，以观修的能力圆满，如先前修道时所说一样，俱生之
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There are temporary differences. As it says in the 'Lamp of the Sutras': From the one suchness of that, with the ability of high and low skill, on the difference of the ground's position, the order appears in this way. And as it says in the 'Sutra on the Stages of the Path': In one sound, the ten trainings, the four with outflows and without interruption, and the five trainings without outflows, change by the method of the learner and the learning, the ability and the nature of the difference, and the difference of the object to be learned. As it is said, this has five meanings. First, the difference in the method of learning is: with outflows, one learns relying on words and letters, without interruption, one learns relying on words and letters, or reasoning, or samadhi, and without outflows, one learns by directly realizing the nature of reality. Second, the difference in learning is: in the case of outflows, one learns like learning the ocean of all phenomena, without interruption, one learns directly, and without outflows, one learns directly one's own awareness. Third, the difference in ability is: with outflows, one purifies actions and obscurations of afflictions and obtains temporary results, without interruption, one purifies the intermediate obscurations of actions and obscurations of afflictions and connects to the path of seeing. Without outflows, one purifies the subtle obscurations of knowledge, and at this time of the Buddha vidyadhara, one knows with the simultaneous arising of equipoise and subsequent attainment, so there is no fault. Eighth, the way to connect to the result is: at the time of the spontaneously accomplished vidyadhara, at the time of being free from the subtle obscurations of latent stains, one becomes a Victorious One. ༈. The spontaneously accomplished vidyadhara has two aspects. Enumeration: briefly indicating in accordance with the previous body, and Direct: in Tögal, the life-force empowerment of the path of seeing, and in Trekchö, the result manifested by the Mahamudra of the path of meditation, the fundamental body, the five bodies, the spontaneously accomplished attributes, or the wisdom spontaneously accomplished by the vidyadhara, is also called vidyadhara. It is also called the Buddha who is purified of the co-emergent stains in one's own continuum. Furthermore, in the previous life-force empowerment, one should establish the body classification of the four tantras, the four pairs, and the eight branches. The detailed explanation of the branches has eight aspects. Enumeration: the cause of attainment, and Direct: the previous path, the Mahamudra vidyadhara, with the perfection of the power of the ability of contemplation, as explained in the previous path of meditation, the co-emergent
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从没有学习开始，具有佛陀报身形象的第二种，习惯于大手印的闻思修三种智慧，其果实是任运成就的持明者真正产生的因。༈。获得的时间和，如实地，在获得任运成就持明者的状态时，如先前所示的大手印持明者一样，三种智慧圆满，从圆满佛陀大乐之身成就中听闻密咒金刚乘的教言，任运自成的意念禅定和神变的行持成为大地的能力具有威力之时，佛陀最终在第二个刹那给予引导的时间到来，即是获得佛陀的时间。又一种说法是，舍弃修道大手印持明的状态，如先前灌顶时所说，修道者的三种智慧圆满，在佛陀圆满报身上，从密咒金刚乘的教言符号之语中听闻，修道者自己的见解和，行持成为能力威力强大之时，修学的地达到究竟，最终道路任运成就持明者产生的时间到来，对此也没有时间限制。本体有三种，计数，本体五身任运成就持明且清净障碍之方式和，如实地，如此具足一切行持而安住的，自相续的垢染清净的智慧本身，是五身任运成就的自性成就的金刚持大士。意之本体是，意任运成就平等性之状态中未动摇般，法性不分别之性中平等安住也是，潜在的障碍，对于容器有何执着呢，如同白天的星星一样，以金刚般的禅定摧毁，在佛陀地上刹那间依赖的是，任运成就持明者最终道者。༈。仪轨和代理的定义和，如实地，最终道任运成就持明者的身形象是第六金刚持大士的形象安住，因为种姓或五身无有分别地任运成就，所以，
English
From not having studied, the second possessing the form of the Sambhogakaya of the Buddha, accustomed to the three wisdoms of hearing, thinking, and meditating on the Great Seal, its fruit is the cause of the actual arising of the spontaneously accomplished Vidyadhara. ༈. The time of attainment and, truthfully, at the state of attaining the spontaneously accomplished Vidyadhara, like the Great Seal Vidyadhara previously shown, the three wisdoms are perfected, and from the accomplishment of the Great Enjoyment Body of the Victorious One, hearing the teachings of the Secret Mantra Vajrayana, when the spontaneously accomplished own thought, Samadhi, and miraculous conduct become powerful with the earth's ability, the time arrives when the Buddha finally guides in the second instant, which is the time of attaining Buddhahood. Another way of saying it is, abandoning the state of the Great Seal Vidyadhara of the path of meditation, as previously stated at the time of empowerment, the three wisdoms of the meditator are perfected, and on the perfect Sambhogakaya of the Buddha, hearing from the words of symbolic teachings of the Secret Mantra Vajrayana, when the meditator's own view and, conduct become powerful and mighty, the ground of learning is completed, and the time arrives when the spontaneously accomplished Vidyadhara of the final path arises, and there is no time limit for this either. There are three essences, enumeration, the essence of the five Kayas spontaneously accomplished Vidyadhara and the manner of purifying obscurations, and, truthfully, the very wisdom of purifying the defilements of one's own continuum, which abides in such a way as to possess all activities, is the great Vajradhara who has accomplished the nature of the five Kayas spontaneously accomplished. The essence of intention is, even though the intention remains unmoved from the state of spontaneous accomplishment and equality, remaining equally in the nature of non-conceptual Dharmata is also, a latent obscuration, what attachment is there to the vessel, like a star in the daytime, destroying with diamond-like Samadhi, what depends on the Buddha ground in an instant is, the spontaneously accomplished Vidyadhara, the ultimate path practitioner. ༈. The definition of vestments and regency and, truthfully, the form of the body of the ultimate path spontaneously accomplished Vidyadhara is the form of the sixth Victorious One, the great Kunsang Vajradhara, abiding, because the lineages or the five Kayas are spontaneously accomplished without distinction, therefore,
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因为与第六金刚持的身相同，所以作为五身任运成就的第六金刚持的代表，为眷属所化众生宣说佛法。词义是：由于不舍弃五身任运成就之自性第六金刚持的传承，所以成就任运成就持明之名义和词义。是自性的事业。真实。因为他没有生死，所以是无生无灭。虽然金刚身也是为了调伏对境而示现化身，但示现涅槃之相。如王子义成等一样。第四，分类有两种：简略的开示和真实。事业克里亚的任运成就持明，瑜伽瑜伽的任运成就持明，以及大瑜伽内道的任运成就持明。详细分有两种：计数，外密部的分类和真实。前者克里亚的三种姓的任运成就，以及瑜伽部的三十二位勇识。这些无差别地任运成就的三位持明是金刚持，持有普贤遍照的装束，并且各自成为这两个教法的代表和这两个教法的集大成者。大瑜伽的任运成就分类。真实。这样，意义的分类有三种，其中的最后一个是大瑜伽内道玛哈瑜伽的任运成就持明的名称分类有五种：由于将道运送到尽头，所以也称为究竟道者。由于自己的相续中没有显现的障碍，所以称为相续清净的佛。以及任运成就持明本身。由于与佛直接结合，所以也称为最终结合道者。由于对六位正等觉佛作普贤的代表，所以称为代表之士。这五个名称的分类就是这些。观点有两种：计数，观点和智慧与佛相同，只是被细微的所知障区分开来。真实。因为法性或本尊的寂静，以及所化众生的心识不可思议地任运圆满和成就的禅定清晰，所以能看到一切所知法的如所有性和尽所有性。