English
Because it abides without wavering from the state of equality of mind, it is also called "immovable accomplishment yoga." At the time of transforming life's dominion, because it is free from clinging to views and free from the activity of all-going effort, it is also called "the path free from the activity of the path of seeing." In the path of seeing, because it abides in the continuity of seeing the unpolluted nature of reality itself, it is also called "the path of meditation." Because the mind does not waver from the equality of the nature of reality, it is also called "immovable accomplishment yoga." It is also called "Mahamudra Vidyadhara," which is the fifth name. Second, because the great prophecy actually appears, there is no need to distinguish it from demons. True. Because the Sambhogakaya Buddha, who prophesies the attainment of Buddhahood, actually appears, it is called "the yoga of obtaining the great prophecy." Therefore, for this great prophecy, there is no need to distinguish and examine the differences from demons, that is, the unpolluted path of meditation, the Mahamudra Vidyadhara. Fifth, mind and. True. The yogi of the path of meditation who has the appearance of the Sambhogakaya wisdom illusory body, that is, the Mahamudra Vidyadhara, has the second of the three bodies of the Buddha, the wisdom eye of the Sambhogakaya, and the Samadhi of mind. Although it is inferior to this, Mahamudra seems to be similar to longevity empowerment and the continuum of two views in the manifestation of unpolluted self-nature, but there is a difference. What is it? Longevity empowerment is only the attainment of the immovability of mind, while Mahamudra has obtained the dominion of the immovability of mind from equality, and because the Samadhi is very stable, wisdom abides in the expanse of reality, so the wheel of countless deities such as twenty-four thousand appears clearly. So, one might think, is there no difference from the Sambhogakaya Buddha who does not need to meditate? However, because it is still a path, the yogi of the path of meditation abides in Samadhi, and ultimately, in the path, he is diligent in the meaning of exerting the great power of mind without forgetting, therefore, there is a difference between the Buddha and this in having or not having such diligence. Sixth, conduct and. True. For the sake of self-benefit, while not wavering from abiding in the equality of mind, for the sake of benefiting others, in one hundred of the three thousand great thousand world realms,
Chinese
从一到二数算的十个千世界，将所有世界粉碎成微尘的数量，与此数量相等的那些世界是所化之境。如是佛陀化身之净土，超过六十个数字单位，从一个不可数为基数开始数算，从一个无数到二数算的十个千世界，将所有世界粉碎成极微尘的数量，与此数量相等的佛土中，从根本之身未动摇，化现为猎人、妓女等各种好坏高低之身，以各自相应的身形调伏他们。通过神通或四种神变，以及六种神通等方式，在任何需要利益的地方显现，就是这样。第七是神通。正直。六种神通，以及五根门各自的五种神通，总共二十五种神通的显现方式也与长寿自在相似。那么长寿自在和大手印二者神通没有差别吗？不是的，显示是有差别的。四种神变和六种神通等一切，如前所述的三千世界和无数佛土等，在如此多的调伏之境中，调伏之境有大小之分。在无漏的修行道上，圆满了见道的意义，并且在成办他利方面，能力有大小之分。长寿自在本身成为大手印的所化对象，因此也可以从所化对象的大小来衡量。第八是与果位的结合方式。正直。大手印自身不动的意，通过见而见到，通过禅定而习惯，以及以果位为目标的行为，以及从天之坛城虚空遍布等以下依次修习的努力，通过修行道以下一切圆满的加持和力量，不动的瑜伽士从修行道的禅定努力中解脱，最终在道上获得自然成就的无量宫禅定之权时，在修行道上与先前存在的等持一同安住之时，无量宫自然成就的意义不明显，那就是垢染或遮蔽。
English
The ten thousand worlds counted from one to two, the number of all the worlds pulverized into dust, those worlds equal to this number are the realms to be tamed. Such a pure land of Buddha's incarnation, exceeding sixty numerical units, starting from one incalculable as the base for counting, from one countless to two counting ten thousand worlds, the number of all the worlds pulverized into extremely fine dust, in the Buddha lands equal to this number, without moving from the root body, manifesting as hunters, prostitutes, etc., various good and bad, high and low bodies, taming them with their respective appropriate forms. Through supernatural powers or four kinds of miracles, and six kinds of supernatural powers, etc., appearing wherever there is a need to benefit, that is how it is. Seventh is clairvoyance. Straight. The six kinds of clairvoyance, and the five kinds of clairvoyance of each of the five sense faculties, a total of twenty-five kinds of clairvoyance, the way of manifestation is also similar to Tshewang (Long Life Empowerment). So, are there no differences in the clairvoyance of Tshewang and Mahamudra? No, it is shown that there are differences. All the four kinds of miracles and six kinds of clairvoyance, etc., like the aforementioned three thousand worlds and countless Buddha lands, etc., in so many realms of taming, the realms of taming have differences in size. On the undefiled path of practice, the meaning of the path of seeing is perfected, and in accomplishing the benefit of others, there are differences in the magnitude of ability. Tshewang himself becomes the object to be tamed by Mahamudra, therefore it can also be measured from the size of the object to be tamed. Eighth is the way of combining with the fruit. Straight. The unmoved intention of Mahamudra itself is seen through seeing, becomes accustomed through meditation, and the conduct aimed at the fruit, and the efforts of successively meditating from the mandala of the sky-pervading deities, etc., below, through the blessings and power of perfecting everything below the path of practice, the immovable yogi is liberated from the effort of meditation samadhi of the path of practice, and finally, when one gains power over the spontaneously accomplished immeasurable palace samadhi on the path, when one abides together with the previously existing equanimity on the path of practice, the meaning of the spontaneously accomplished immeasurable palace is not clear, that is impurity or obscuration.
Chinese
是。这样，先前修习时，对于执著的俱生垢染得以清净，之后无需从他处寻觅，便能获得任运成就的持明果位。第三，任运成就持明分二：总说。第一，简略指示与前身相同；正说。顿超的见道，即是时轮金刚；渐次的修道，即是大手印所证得的果位。于根本身，五身任运成就之装束或持明者，称为任运成就持明。自相续中，俱生垢染的细微部分得以清净，智慧功德圆满，称为自相续清净的佛陀。对此，也如先前时轮金刚时所说，此处也应安立四二八的身体分类。第二，支分广说，共有八点：总说。第一，获得的因；正说。前道大手印持明，具足观修能力，如前所说，俱生垢染得以清净。具有佛陀报身装束的第二大手印持明，通过闻思修三慧，是果位任运成就持明真实生起的因。第二，时间；正说。也是大手印的见行修三者达到究竟后，获得任运成就持明的阶段，如先前获得大手印时所说，圆满闻思修三慧的方法是：于圆满受用身的大乐佛第六尊，究竟的金刚密乘之法，父续的十六喜，母续的十六喜，父续母续的十六喜各自都具有五种智慧之味，通过听闻、思维、领悟、修习，使自己的意念、禅定和神通的修行能力变得强大，到了能够将文字轮大集地的边际推出之时，便成佛了。其程度是无法衡量的。第三，体性分三：总说。第一，五身任运成就的种姓，以及清净障碍的方式；正说。如此，与普行和俱生相随的自相续的
English
Yes. Thus, when previously practicing, the co-emergent defilements of clinging are purified, and then, without seeking from elsewhere, one obtains the spontaneously accomplished vidyādhara state. Third, the spontaneously accomplished vidyādhara has two aspects: General statement. First, a brief indication that it is the same as the previous body; Correct statement. The sudden leap of the path of seeing, which is the Kālacakra; the gradual path of meditation, which is the fruit realized by Mahāmudrā. On the fundamental body, the five bodies spontaneously accomplished adornments or vidyādharas, is called the spontaneously accomplished vidyādhara. In one's own mindstream, the subtle parts of the co-emergent defilements are purified, and the wisdom qualities are perfected, it is called the Buddha who has purified his own mindstream. Regarding this, as previously stated in the context of Kālacakra, here too, the four, two, and eight divisions of the body should be established. Second, the detailed explanation of the branches has eight points: General statement. First, the cause of attainment; Correct statement. The previous path, the Mahāmudrā vidyādhara, is endowed with the power to contemplate and meditate, and as previously stated, the co-emergent defilements are purified. The second Mahāmudrā vidyādhara, who has the adornments of the Sambhogakāya of the Buddha, through the three wisdoms of hearing, thinking, and meditating, is the cause of the actual arising of the fruit, the spontaneously accomplished vidyādhara. Second, the time; Correct statement. Also, after the view, conduct, and meditation of Mahāmudrā have reached their culmination, at the stage of obtaining the spontaneously accomplished vidyādhara, as previously stated at the time of obtaining Mahāmudrā, the method of perfecting the three wisdoms of hearing, thinking, and meditating is: In the sixth Buddha, the great bliss Buddha of the Sambhogakāya, the ultimate secret mantra Vajrayāna teachings, the sixteen joys of the father tantra, the sixteen joys of the mother tantra, and the sixteen joys of the father-mother tantra each have the taste of the five wisdoms, and through hearing, thinking, understanding, and meditating, one's own intention, samādhi, and the power of magical practice become strong, and when the time comes to bring out the edge of the great assembly place of the wheel of letters, one becomes a Buddha. Its extent is immeasurable. Third, the nature has three aspects: General statement. First, the lineage of the five bodies spontaneously accomplished, and the way to purify obscurations; Correct statement. Thus, the self-mindstream that accompanies all activities and co-emerges
Chinese
那清净的智慧本身，不舍弃且执持五身任运成就之种姓，故称为金刚持。不住于意念任运成就的平等性之状态，安住于法性无分别之状态中。对此，其含义是，任运成就于道上修学的勤作是没有的。然而，无分别之智慧自然生起之尽头，刹那间摧毁习气。对于三十二喜乐和八十智慧，如以针刺般短暂地遮蔽的烦恼习气，如同器皿上的污垢，或如白昼的星星。那以金刚般的等持摧毁，成佛依赖于最后刹那，因此持明者是道行者们的终点。第二，服饰与代理之定义。最终，此任运成就持明者之身相，安住于任运成就的第六金刚持之身相中。因为种姓或五身无别地任运成就，故与第六佛之身相同，故作为第六佛之代理之人，也为眷属所化众生宣说佛法。由于不舍弃五身任运成就之自性，第六佛之传承，故任运成就持明者之名义和定义成立。第三，本体之事业。由于任运成就持明者之根本身，没有生老病死和迁移变化，是无生无死之金刚身，即便如此，为了他利，也于所化众生前示现涅槃之相。譬如，如王子义成以十二事业之门成办利益等之方式，任运成就持明者也如是示现。第四，种类有两种。首先是经部，行为续部的克里亚任运成就持明者，瑜伽续部的瑜伽任运成就持明者，以及大瑜伽内密部的玛哈瑜伽任运成就的
English
That pure wisdom itself, not abandoning and holding the lineage of the five Kayas spontaneously accomplished, is called Vajradhara. Not moving from the state of spontaneous equality of mind, abiding in the state of non-conceptual nature of reality. Its meaning is that there is no effort to learn the spontaneous accomplishment on the path. However, at the end of the spontaneous arising of non-conceptual wisdom, the latent tendencies are destroyed in an instant. For the thirty-two joys and eighty wisdoms, the afflictive latent tendencies are obscured as briefly as a needle prick, like dirt on a vessel, or like stars in the daytime. That is destroyed by the diamond-like samadhi, and since becoming a Buddha depends on the final moment, the Vidyadhara is the end of the path-goers. Second, the definition of attire and representation. Finally, the body of the spontaneously accomplished Vidyadhara abides in the form of the spontaneously accomplished sixth Vajradhara. Because the lineage or the five Kayas are spontaneously accomplished without distinction, it is the same as the body of the sixth Buddha, so as the representative of the sixth Buddha, he also teaches the Dharma to the retinue of disciples. Since the lineage of the sixth Buddha, the nature of the five Kayas spontaneously accomplished, is not abandoned, the name and definition of the spontaneously accomplished Vidyadhara are established. Third, the activity of the essence. Since the root body of the spontaneously accomplished Vidyadhara does not have birth, old age, sickness, death, and migration, it is the indestructible Vajra body without birth and death, even so, for the benefit of others, it shows the appearance of Nirvana to the disciples. For example, just as Prince Siddhartha benefits through the twelve deeds, the spontaneously accomplished Vidyadhara also shows it. Fourth, there are two types. First, the Sutra, the Kriya spontaneously accomplished Vidyadhara of the action Tantra, the Yoga spontaneously accomplished Vidyadhara of the Yoga Tantra, and the Mahayoga spontaneously accomplished of the Inner Secret Tantra of Great Yoga.