Chinese
是持明。第二，广说，其中有二：计数。第一，外咒的类别，以及通常的前者，外咒者有三种自生圆满的作部，以及瑜伽的第一勇识，或四种自生圆满的三部金刚持，持有普明遍照的装束，各自作为二者的代表，也作为二者的集合者。第二，大自生圆满持明的类别。讲述。如此，三种数量的最后是大自生圆满的名词类别，有五种：由于将道带到尽头，也被称为究竟道者。由于自相续中没有显现的障碍，被称为相续清净的佛陀，以及自生圆满持明，以及最终实际结合道，也被称为结合道。由于六位圆满正等觉金刚持普贤王如来的代表，被称为代表士夫。第五，意为二：计数。第一，意和智慧与佛陀相同，但被细微的所知障区分。讲述。为了使一切法皆为天之坛城，以调伏者的心识不可思议地自生圆满成就的禅定清晰，对于所知的一切法如所有性和尽所有性，在见解等持中持有佛陀的智慧之眼，瑜伽者也亲眼目睹了十三字母轮大集会之地。这是因为必须在不动的法性意义上，不以任何心识进行思维地修习，因此，由于存在细微的止观部分，所以仍然没有现证圆满菩提，当时间增长时，在最后时刻，仅以金刚喻定摧毁习气障，并前往佛地。那么，仍然没有成佛，以及说仅在一瞬间前往，这二者是矛盾的，如果按照前者，成佛似乎还需要一点点，如果按照后者，则没有困难，因为在一瞬间就成佛了。如果这样说，前者是，获得自生圆满后，从一开始就有一点点，所以声音是正直合理的，后者是最终道圆满
English
Is Vidyadhara. Second, the extensive explanation, which has two parts: enumeration. First, the categories of outer mantras, and the usual former, the outer mantra practitioners have three kinds of spontaneously accomplished Kriya, and the first hero of Yoga, or the three kinds of Vajradhara of the four spontaneously accomplished families, holding the attire of Samantabhadra, each acting as the representative of the two, and also as the collector of the two. Second, the categories of Mahā spontaneously accomplished Vidyadhara. Explanation. Thus, the last of the three numbers is the category of names of Mahā spontaneously accomplished, which has five types: Because the path is brought to the end, it is also called the one who has reached the end of the path. Because there is no manifest obscuration in one's own continuum, it is called the Buddha of pure continuum, and the spontaneously accomplished Vidyadhara, and finally, actually combining the path, it is also called the combining path. Because the six perfect Buddhas, Vajradhara Samantabhadra, are the representatives, they are called the representative individuals. Fifth, the intention has two parts: enumeration. First, the intention and wisdom are the same as the Buddha, but are distinguished by subtle cognitive obscurations. Explanation. In order to make all dharmas the mandala of the deities, the samadhi that spontaneously perfects and accomplishes the minds of the trainees is clear, for all knowable dharmas, suchness and as-it-is-ness, holding the wisdom eye of the Buddha in the view of equanimity, the yogi also directly sees the place of the thirteen-letter wheel great assembly. This is because one must meditate on the meaning of the immutable dharmata, without thinking with any mind, therefore, because there is a subtle part of calm and insight, one still does not realize perfect enlightenment, when time increases, at the last moment, with the vajra-like samadhi itself, destroying the habitual obscurations, and going to the Buddha's land. Then, still not becoming a Buddha, and saying that one goes in an instant, these two are contradictory, if according to the former, becoming a Buddha seems to still need a little bit, if according to the latter, there is no difficulty, because one becomes a Buddha in an instant. If one says so, the former is, after obtaining spontaneous accomplishment, there is a little bit from the beginning, so the sound is upright and reasonable, the latter is the ultimate path is complete.
Chinese
因此，在与佛结合时，寿命的长短是确定的，所以没有矛盾。二是显示意之名的类别。正直。因为对此进行叠加解释。也就是说，见和意如前所示，因此，最终，道路任运成就持明的意，如海般深邃浩瀚，一切都是全知智慧的功德圆满之意。以及最终完成的道路之意等，意的名称的类别。行为如海般深邃浩瀚，一切都是通过先前道路的努力而无所作为的行为，或者由于脱离了能动和所动的努力而无所作为的任运成就的行为等，这些行为的名称的类别。都只是在描述见行功德的一部分，实际上并没有差别。第六是行为，分为两种。计数。首先是为了自身利益而摧毁障碍并成佛的方式。正直。最终，为了道路本身的利益，五身任运成就，第六金刚持大尊圆满成佛，道路的断证事业达到终点时，刹那间的依赖产生。如《名号赞》中所说：“一刹那间圆满成佛。”因此，以那一刹那的时间为界限，通过见解来确定等，圆满了十种修学的终点后，道路达到终点时，在任运成就持明的相续中存在的习气障碍的细微部分得以清除。超越了禅定与非禅定，成为了薄伽梵普贤王如来。此外，十种修学的终点是：如经中所说：“誓言根本与相续解脱，门汇集与精进，界限确定与修持，抛弃行为与灌顶次第，口诀意义与简要，是瑜伽修学的十种终点。”因此，第一，以誓言为根本，如肥沃的土地般修学。第二，通过听闻而解脱相续，如解开鸟笼般修学。第三，从各方面汇集，如蜜蜂采蜜般修学。第四，由智者精进，如登上高山之巅般修学。第五，通过地位的灌
English
Therefore, when uniting with the Buddha, the length of life is fixed, so there is no contradiction. Second is to show the categories of names of intention. Straightforward. Because this is explained by superimposition. That is, view and intention are as previously shown, therefore, ultimately, the intention of the spontaneously accomplished vidyādhara of the path, as deep and vast as the ocean, all is the intention of the complete perfection of the qualities of omniscient wisdom. And the intention of the ultimately completed path, etc., the categories of names of intention. Behavior is as deep and vast as the ocean, all is the action of non-action through the effort of the previous path, or the action of spontaneously accomplished non-action due to being free from the effort of agent and object, etc., these categories of names of action. All are only describing a part of the qualities of view and conduct, but in reality there is no difference. Sixth is action, which is divided into two. Counting. First is the way to destroy obstacles and become a Buddha for one's own benefit. Straightforward. Ultimately, for the benefit of the path itself, the five kāyas spontaneously accomplished, the sixth Vajradhara great being perfectly and completely becomes a Buddha, when the activity of abandonment and realization of the path reaches the end, a moment of dependence arises. As it is said in the "Praise of Names": "In a single moment, perfectly becomes a Buddha." Therefore, with that moment of time as the boundary, by determining through view, etc., after perfecting the ten ends of learning, when the path reaches the end, the subtle parts of the habitual obscurations existing in the continuum of the spontaneously accomplished vidyādhara are cleared away. Transcending meditation and non-meditation, one becomes the Bhagavan Samantabhadra. Furthermore, the ten ends of learning are: As it is said in the sūtra: "The root of vows and the liberation of the continuum, the gathering of doors and diligence, the determination of boundaries and practice, abandoning actions and the order of empowerments, the meaning of oral instructions and brevity, are the ten ends of yoga learning." Therefore, first, taking vows as the root, learning like fertile ground. Second, liberating the continuum through hearing, learning like unlocking a birdcage. Third, gathering from all aspects, learning like a bee collecting honey. Fourth, being diligent by the wise, learning like reaching the top of a high mountain. Fifth, through the empowerment of position,
Chinese
第五，就像将王子培养成继承王位一样地修学；第六，就像大象入水一样，通过运用五种方法来舍弃；第七，就像金翅鸟在天空中飞翔一样，用绳索斩断束缚；第八，就像从海洋中的岛屿上取宝一样，通过禅定来获取体验；第九，就像炼金术的药或玛吉达药一样，通过口诀来成就意义；第十，就像农民收割庄稼一样，将要点归纳为一个。那么，如果说修学有漏洞的十个方面与修学没有区别，那是不对的，因为有区别。《道次第经》中说：“修学十方面，一语概括之，有漏洞四种，无间断，无漏五种之修学，修学之方式与学习，能力与本体之差别，所修之境有差别。”因此，这里有五个要点：第一，修学方式的差别是：在有漏洞的情况下，依赖词语和文字来修学；在无间断的情况下，依赖词语和文字或智慧或禅定三者来修学。修学未证悟无漏之法性。第二，学习的差别是：在有漏洞的情况下，像在海洋中映照影像一样学习法性的意义；在无间断的情况下，瑜伽士显现地学习；无漏则显现地学习自性。第三，能力的差别是：在有漏洞的情况下，清除粗大的业和烦恼的障碍，获得暂时的果报；在无间断的情况下，清除中等的业和烦恼的障碍，与见道结合；无漏则清除细微的所知障，与成佛结合。第四，本体的差别是：有漏洞的四种是有漏洞和有返回的道之修学。无间断是没有漏洞但没有返回的道，直到寿命自在为止，是没有漏洞也没有返回的道之修学。第五，修学之境的差别是：有漏洞是教导有法眼或有见解之热忱的人；无间断是教导持明者；无漏是依次教导自己的同类和佛陀三身。因此，这最终是圆满了修学道的十个方面，并与成佛结合。第二，利他
English
Fifth, like training a prince to inherit the throne; sixth, like an elephant entering water, abandoning through the application of the five methods; seventh, like a garuda soaring in the sky, severing bonds with a rope; eighth, like taking jewels from an island in the ocean, obtaining experience through samadhi; ninth, like an alchemical elixir or the Maki medicine, accomplishing meaning through oral instructions; tenth, like a farmer harvesting crops, summarizing the essentials into one. Now, if it is said that there is no difference between training in the ten aspects with outflows and training without outflows, that is not correct, because there is a difference. The Sutra of the Stages of the Path states: "The ten aspects of training, summarized in one word, are four with outflows and without interruption, and five trainings without outflows. The manner of training and learning, the difference in ability and essence, and the object of training are different." Therefore, there are five points here: First, the difference in the manner of training is: in the case of outflows, one trains relying on words and letters; in the case of uninterruptedness, one trains relying on words and letters or wisdom or the three samadhis. Training in the non-manifest realization of the nature of the law without outflows. Second, the difference in learning is: in the case of outflows, one learns the meaning of the nature of the law like an image reflected in the ocean; in the case of uninterruptedness, the yogi learns manifestly; without outflows, one learns self-awareness manifestly. Third, the difference in ability is: in the case of outflows, one purifies the gross obscurations of karma and afflictions and obtains temporary results; in the case of uninterruptedness, one purifies the intermediate obscurations of karma and afflictions and connects with the path of seeing; without outflows, one purifies the subtle obscurations of knowledge and connects with Buddhahood. Fourth, the difference in essence is: the four with outflows are the training of the path with outflows and returns. Uninterruptedness is the path without outflows but without return, and up to the empowerment of life, it is the training of the path without both outflows and returns. Fifth, the difference in the object of training is: with outflows, one teaches those with the eye of the Dharma or those with the warmth of view and intention; uninterruptedness is teaching the vidyadhara; without outflows, one teaches one's own kind and the three bodies of the Buddha in sequence. Therefore, this ultimately completes the ten aspects of training on the path and connects with Buddhahood. Second, benefiting others
Chinese
主的行止有三：身的行止不可思议，意的行止随顺所化，语的行止随顺所化。第一种有二：叙述。第一，身的行止不可思议，随顺所化。讲述：当获得自利任运成就之时，即使有极微细的习气障，也安住于任运成就的持明果位，为了他利，为了调伏无边无际的佛陀所调伏的刹土中的所有应调伏者，也示现如佛陀十二行谊。所要利益的对境是三有六道无量世界中的众生。彼任运成就持明的慈悲，显现不可思议的调伏导师化身，对于顺应世间规律的所化，仅仅示现符合其意愿的行止；对于违逆世间规律的所化，也以猛厉的方式示现不顺应的调伏方法，并以慈悲的钩索斩断轮回的业续。第二，以十二行谊成办利益。讲述：在某些时候和情况下，示现从兜率天等处降生，进入母胎，从母胎降生，嬉戏玩乐，在某些时候，在清净佛塔等处，示现从自身出家，在尼连禅河等处，示现苦行六年等，在某些时候，迎娶八万四千妃嫔等，治理国政二十九年等，前往菩提树下，降伏魔军，示现大神变，成佛，为所化众生示现三转法轮，在拘尸那揭罗等城市示现涅槃，以及分割舍利为八份等。第二，意的行止不可思议，随顺所化。讲述：有时为了调伏寂静者而示现寂静，有时为了调伏凶猛者而显现凶猛的忿怒相等，从而进行调伏；对于应调伏的淫欲者，则示现淫欲；对于嗔恨者，则示现嗔恨的