English
Because it is the same as the body of the Sixth Vajradhara, he teaches the Dharma to the retinue of disciples as the representative of the Sixth, the embodiment of the spontaneously accomplished five bodies. The definition is: Because the lineage of the Sixth Vajradhara, the nature of the spontaneously accomplished five bodies, is not abandoned, the name and meaning of the spontaneously accomplished Vidyadhara and the definitions are accomplished. It is the activity of the essence. Truth. Because he has no birth or death, he is unborn and undying. Although the Vajra body also manifests emanations for the sake of taming beings, it shows the manner of passing into Nirvana. Just like Prince Siddhartha and so on. Fourth, there are two types of classifications: brief explanation and truth. The spontaneously accomplished Vidyadhara of Action Kriya, the spontaneously accomplished Vidyadhara of Yoga Yoga, and the spontaneously accomplished Vidyadhara of Mahayoga Inner Tantra. There are two types of elaborations: counting, the classification of outer mantra and truth. The former is the spontaneous accomplishment of the three families of Kriya, and the thirty-two heroes of Yoga. These three Vidyadharas, spontaneously accomplished without difference, are Vajradhara, holding the attire of Samantabhadra Vairochana, and each becomes the representative of these two teachings and the culmination of these two teachings. The classification of spontaneously accomplished Mahayoga. Truth. Thus, there are three types of classifications of meaning, the last of which is the classification of the names of the spontaneously accomplished Vidyadhara of Mahayoga Inner Tantra Mahayoga, which are five: Because the path is carried to the end, it is also called the Ultimate Path Practitioner. Because there is no manifest obscuration in one's own continuum, it is called the Buddha of Pure Continuum. And the spontaneously accomplished Vidyadhara itself. Because of direct union with the Buddha, it is also called the Final Union Path Practitioner. Because he acts as the representative of Samantabhadra for the six perfectly enlightened Buddhas, he is called the Representative Person. These five name classifications are these. There are two types of views: counting, views and wisdom are the same as the Buddha, but are distinguished by subtle cognitive obscurations. Truth. Because of the peacefulness of Dharmata or the deity, and the inconceivable spontaneous perfection and accomplishment of the samadhi of the minds of the beings to be tamed, it is clear, therefore, one sees all knowable things as they are and as many as there are.
Chinese
在等持中，以遍知的智慧持有成为殊胜之眼。在十三字母法轮大会的地上，以瑜伽现量而见。因此，其意为，对于等持法性不动的意义，必须以心不作任何分别地修习，因为有俱生和后得。现在还没有现前圆满成佛，什么时候成佛呢？在时间的尽头，以一刹那金刚喻定的等持摧毁了随眠的障碍，到达了成佛的那个地上。关于刹那的体性和分类。有些人说无常，其意义是指不住于两刹那。有些人说，指非常迅速或短促的一个。这里是指顿生的刹那。在《成所作智经》中说：对于所知境生起了知，即是刹那。分类有两种：事业圆满的刹那和时间尽头的刹那。第一种，观点不一致。有些人说，指十二行事业圆满，即圆满佛的事业完成一次，如义成太子最初发心，到未成佛之间，认为经历了无数三大阿僧祇劫。有些人说，指以一个量完成，即认为一个瑜伽次第的非量之识同时断除。时间尽头的刹那，认为是将一寻的芝麻荚分为一百二十份中的一份。这次这里所说的时间尽头的刹那，不是指这个，时间尽头是指道的行为达到究竟称为时间。刹那是指顿生的刹那。《名称赞》中说：一刹那能辨别，一刹那能成正觉。༈ 这是显示意之名相的数量。正直。这被翻译成果位的住处。如果按照意义的顺序排列，那么，如同之前所显示的见和意，因此，最终，任运成就持明者的意，如海一般深邃且加持巨大的一切，称为遍知智慧的功德圆满之意，以及究竟道的意等，是意的名称的类别，以及行为如海一般深邃且加持巨大。
English
Holding the supreme eye of wisdom in equipoise. Seeing directly through yoga on the ground of the great gathering of the thirteen-lettered wheel. Therefore, its meaning is that one must meditate without any conceptualization of the meaning of the unchanging nature of equanimity, because there is both co-emergent and subsequent attainment. Now, one has not yet attained complete enlightenment. When will one become a Buddha? At the end of time, in a single instant, one will destroy the obscurations of habitual tendencies with vajra-like samadhi and reach the ground of that very Buddha. Regarding the nature and divisions of an instant. Some say it is impermanent, meaning that it does not remain for two instants. Some say it refers to something very fast or short. Here, it refers to a sudden instant. In the Abhisamayalankara, it says, "The arising of knowledge towards the knowable is an instant." There are two divisions: the instant of accomplished action and the instant of the end of time. Regarding the first, there are differing views. Some say it refers to the completion of the twelve deeds, that is, the completion of the deeds of a complete Buddha once, such as Siddhartha Gautama, from the initial generation of bodhicitta until not becoming a Buddha, it is believed to have taken countless three great kalpas. Some say it refers to completion by a single measure, that is, they believe that a non-measuring consciousness of a single yoga cycle is cut off simultaneously. The instant of the end of time is considered to be one part of dividing a sesame pod of one span into one hundred and twenty parts. The instant of the end of time spoken of here this time is not this, the end of time is called time when the actions of the path reach the end. An instant is a sudden instant. In the "Namasangiti," it says: "In one instant, one discerns; in one instant, one becomes a complete Buddha." ༈ This is showing the number of names of intention. Straight. This is translated as the abode of the fruit. If arranged in the order of meaning, then, as the view and intention shown before, therefore, ultimately, the intention of the spontaneously accomplished vidyadhara, all that is as deep and greatly blessed as the ocean, is called the intention of the perfection of the power of omniscient wisdom, and the intention of the ultimate path, etc., are the categories of the names of intention, and the conduct is as deep and greatly blessed as the ocean.
Chinese
总而言之，先前道路的努力行为，或者，由于脱离了行为的努力，被称为无为任运的行为等等，所有这些行为名称的陈述，都只是从见行功德的角度来表达的。第六，关于行，有二：一、断除我执的障碍而成就佛果之理；二、直接地，最终道路的行者为了自身利益，于自身之身成就任运第六金刚持大圆满正等觉佛陀。在最后刹那的时间里，完全完成了以见解断定等十种修学的终点。如果道路达到终点，那么最后，任运持明者的相续中存在的习气修持的微小部分也会消失，超越了禅定与非禅定，从而成就为薄伽梵普贤王如来。其中，十种修学的终点是：誓言之基与续解脱，门比对与精妙提取，断定、共同受持，舍弃处行与灌顶次第，舍弃诀窍与简略归纳，被称为瑜伽修学的十种终点。如是说。第一，受持根本誓言，如同肥沃的土地一样修学。第二，通过听闻来解脱相续，如同铃铛发出声音一样解脱。第三，从各个方面进行比对，如同蜜蜂寻找花朵一样修学。第四，精妙地提取，如同攀登高山之巅一样修学。第五，地位灌顶的行进，如同王族被推上王位一样修学。第六，以行为来达成目的，如同大象进入水中一样修学。第七，以见解来断定，如同鹏鸟在空中飞翔一样修学。第八，以禅定来受持，如同从海洋岛屿中获取珍宝一样修学。第九，以诀窍来成就意义，如同炼金术的药剂或玛吉达药一样修学。第十，归纳为一个要点，如同收割农夫的庄稼一样归纳。这些的详细意义，在《意集经》第六十六品到第五品之间的十品中阐述。那么，十种修学的终点也需要在资粮道中圆满完成吗？如果是这样，那么这和资粮道就没有区别了。如果承认，那么就会变成最初的行者。如果平等，那么十种修学就在各自的阶段中
English
In short, the actions of striving on the previous path, or, because of being free from the effort of action, what is called spontaneous action, etc., all those statements of the names of actions are merely expressed from the aspect of the qualities of view and conduct. Sixth, regarding conduct, there are two: Enumerating, the manner of attaining Buddhahood by destroying the obscurations of self-interest; and Directly, ultimately, for the sake of the meaning of oneself, the sixth spontaneously accomplished Vajradhara, the Great Perfectly Complete Buddha, for the sake of the meaning of oneself. In the moment of the final time, having completely perfected the ten limits of training, such as cutting off with view. If the path reaches the end, then finally, the subtle parts of the habitual practice that exist in the lineage of the spontaneously accomplished vidyadhara will disappear, and transcending meditation and non-meditation, one will become enlightened as the Bhagavan Samantabhadra. Among these, the ten limits of training are: The basis of vows and the liberation of the lineage, comparing the doors and extracting the essence, cutting off, jointly undertaking, abandoning conduct and the order of empowerment, abandoning instructions and summarizing, are taught as the ten limits of yogic training. As it is said. First, taking the root vows, like fertile ground, is one training. Second, liberating the lineage through hearing, like the sound of a bell, is two training. Third, comparing from all aspects, like a bee seeking flowers, is three training. Fourth, extracting the essence skillfully, like climbing to the top of a high mountain, is four training. Fifth, the progression of the empowerment of position, like a royal family being raised to the throne, is five training. Sixth, accomplishing the meaning through conduct, like an elephant entering the water, is six training. Seventh, cutting off with view, like a garuda soaring in the sky, is seven training. Eighth, undertaking through samadhi in practice, like taking jewels from an ocean island, is eight training. Ninth, accomplishing the meaning through instructions, like alchemical medicine or the Maki medicine, is nine training. Tenth, summarizing into one point, like gathering the crops of a farmer, is ten training. The detailed meaning of these is explained in the sixty-sixth chapter of the Gongdü, from the fifth chapter to the ten chapters in between. Then, do the ten limits of training also need to be completely accomplished in the accumulation path? If so, then there is no difference between this and the accumulation path. If you accept, then it will become the first practitioner. If it is equal, then the ten trainings are in their respective stages.
Chinese
有差别。如《经部光明》中说： “彼之本性虽唯一，然以功德高下分， 地位亦有差别故，次第如是而显现。” 又如《道次第经》中说：“学处十边一声中，有漏四种无间断，无漏五种学处等，所学方式及学处，功德自性差别等，所学境之差别生。” 如是说故，此中有五义： 第一，所学方式之差别是：有漏依于词句而学，无间断依于词句或理或三摩地而学，无漏依于现量证悟法性而学。 第二，学处之差别是：有漏之时如大海般学习一切法，无间断现量而学，无漏现量而学自性智。 第三，能力之差别是：有漏清净业及烦恼障，获得暂时之果，无间断清净业及烦恼障之轻微障，而与见道相应。无漏清净所知障之细微分，而与佛相应。 第四，自性之差别是：有漏四种是：与有漏还灭俱有之道之学处。无间断是有漏，与不还灭俱有之道之学处。直至命自在是与有漏还灭二者皆无之道之学处。 第五，所学境之差别是：有漏是：于具法眼之人，或具见解暖相之人而学，无间断是：于持明者而学，无漏是：于各自之同类，及佛之三身而学。 是故资粮道之十边是：有漏之道至究竟故。于彼自身亦有：如动摇获得等之十边次第而有。此是无漏故超胜。 意义上，此学处之十边，是道至究竟后，于任运成就持明之意，十种学处，一时圆满之方式。以波罗蜜多于刹那之加行上，道法波罗蜜多十种等圆满之方式亦与此相同。 利他之事业有三：身之事业，语之事业，意之事业。