Chinese
上面的果位之法二十五者，就那样自然显现。 又是金刚经中说：自性安住故，无从他处来。 执着颠倒故，自面自己见。 第三，不舍轮回，于自处解脱而示现成佛。 真实。 譬如从黑暗转为光明，或蛇毒转为马吉达药一样，不舍分别念，其本身转为身和智慧。 因此，不舍三界轮回的执着显现，果位清净为涅槃。 不是新入涅槃，而是从原始以来就安住于果位涅槃的佛的体性中。 因此，没有从轮回到涅槃之处，也没有安住于该地的分别念。 一切分别念皆显现为自性无别的身和智慧的集合。 第三，证得果位之时，示现远离持明之名。 真实。 任运持明的等持中有等同之意。 不入定则是不等同。 佛是不入定和不定，不离等同之性。 任运持明的等持中，利他事业任运成就，不入定则不作利他。 佛没有入定和出定的事业，任运成就利他。 任运持明的等持中，果位的一切功德任运成就。 后得道成就。 佛没有入定和出定，果位的一切功德任运成就。 因为这三个理由，所以在证得果位佛之时，示现远离持明之名。 第三，宣说品名。 真实。 道有三种体性，其中圆满道的暂时果位体性，为了不错误理解持明者的意义，而阐述的经文的词义加以截断和执持，所以是品，是第八品的意思。 总义第三，示现证悟的果位佛之意，有三。 计数。 第一，顶礼并发誓宣说。 真实。 自性如是安住之实相，殊胜法身大本体中本来就已成
English
The twenty-five qualities of the aforementioned fruit are self-manifesting in that way. Moreover, it is said in the Vajra (Sutra): Because of the nature abiding, it does not come from elsewhere. By reversing attachment, one sees one's own face. Third, it is taught that one becomes enlightened by being liberated in one's own place without abandoning samsara. True. Just as darkness turns into light, or snake venom turns into the medicine of the plant "ma ki ta", without abandoning conceptual aggregates, they themselves turn into body and wisdom. Therefore, without abandoning this attachment to the appearance of the three realms of samsara, the fruit is completely purified into nirvana. It is not newly entering into nirvana, but from the very beginning, it abides in the nature of the enlightened one who has attained the fruit of transcendence. Therefore, there is no thought of going from samsara to the state of transcendence or abiding in that state. All thoughts are clear as the collection of body and wisdom, inseparable in nature. Third, it is taught that at the time of attaining the fruit, one is free from the designation of vidyadhara. True. The samadhi of spontaneous vidyadhara has the meaning of equality. If one does not abide in samadhi, then it is not equal. The Buddha is not in samadhi and not out of samadhi, but remains unwavering from the state of equality. In the samadhi of spontaneous vidyadhara, the activity of benefiting others is spontaneously accomplished, and if one is not in samadhi, then one does not benefit others. The Buddha does not have the activity of samadhi and post-samadhi, but spontaneously accomplishes the benefit of others. In the samadhi of spontaneous vidyadhara, all the greatness and qualities of the fruit are spontaneously accomplished. Post-wisdom path is accomplished. The Buddha does not have samadhi and post-samadhi, but all the greatness and qualities of the fruit are spontaneously accomplished. For these three reasons, it is taught that at the time of attaining the fruit of Buddhahood, one is free from the designation of vidyadhara. Third, stating the name of the chapter. True. Since the path has three characteristics, the words and meanings of the text that explain the characteristics of the temporary fruit of the perfected path, the vidyadharas, without misunderstanding their meaning, are cut off and held, therefore it is a chapter, meaning the eighth chapter. In general, the third point is to show the intention of the enlightened one, the fruit of manifestation, which has three aspects. Enumeration. First, paying homage and vowing to explain. True. The actual state of abiding in suchness, the great essence of the supreme Dharmakaya, has been enlightened from the very beginning.
Chinese
如实了知土地增长之义，于道之现证中圆满力量之佛陀。任运成就之胜者，大金刚持。皈依并恭敬顶礼普贤王如来。乃是于意义上会见证悟之顶礼。譬如轮回中受生之方式，有胎生逐渐而生，有化生圆满之相一时成熟。如是，通过道之次第和一时之门，如实地将基之意义，显现为果之清净。为了使道的行进有意义，将宣说究竟之果，佛陀之意趣。第二，正文分二：宣说。第一，经部。引导。通常道有三种特征，最后是果达到究竟之特征，即持明者们。其最后究竟之佛陀之理是：果自身之体性，意趣之安住方式，上下乘之果之差别之显示，通过三者，果之身相安立三者之义，以现证之方式显现等，这些都应通过支分广说之门如实了知。第二，广说分三：胜者第六之果之体性，获得果后意趣之安住方式，果之差别之显示。第一分二：宣说。第一，略说。引导。如是，身相安立有三种意义，因此，在正文之前，将要宣说果之体性是：作为功德之所依之身，作为沟通理解之语，作为意趣深奥之心性，作为需求愿望生起之功德，作为行事之事业等，是奇妙稀有之法。如是，此五者各自也有五种，即安住于二十五种体性之中。第二，广说分二：无别任运成就之体性，不杂显现为种种之体性。第一分三：宣说。第一，圆满正等觉之第六佛是，从名相之类别之下方的佛陀起，衡量体性自性任运成就之比喻意义。引导。唉玛火！乃是任运成就之殊胜果，本来存在而显现者，
English
The Buddha who perfects the power in the direct perception of the path, just as it is the meaning of the increase of the earth. The spontaneously accomplished Victor, the Great Vajradhara. I rely on and respectfully prostrate to Samantabhadra. It is the prostration of meeting the realization in meaning. For example, the way of taking birth in samsara, there are those who are born from the womb gradually, and there are those who are born miraculously, whose perfect appearance matures all at once. Thus, through the stages of the path and the gate of all at once, the meaning of the ground as it is, is manifested as the purity of the fruit. In order to make the progress of the path meaningful, the ultimate fruit, the intention of the Buddha, will be explained. Second, the text has two parts: Enumeration. First, the Sutra. Guidance. Generally, the path has three characteristics, the last of which is the characteristic of the fruit reaching the ultimate, which is the Vidyadharas. The ultimate Buddha's system is: the nature of the fruit itself, the way of abiding of the intention, the difference between the fruits of the upper and lower vehicles, and through the three, the meaning of the three aspects of the fruit's body, which appear in the form of direct perception, should be understood as they are through the gate of detailed explanation of the branches. Second, the detailed explanation has three parts: the nature of the fruit of the sixth Victor, the way of abiding of the intention after obtaining the fruit, and the display of the difference of the fruit. The first has two parts: Enumeration. First, the summary. Guidance. Thus, the establishment of the body has three meanings, therefore, before the text, what is to be declared is the nature of the fruit: the body that serves as the basis of qualities, the speech that communicates understanding, the nature of the mind that is profound in intention, the qualities that arise from needs and desires, and the activities that are performed, which are wonderful and rare phenomena. Thus, each of these five also has five, that is, it abides in the nature of twenty-five. Second, the detailed explanation has two parts: the nature of inseparable spontaneous accomplishment, and the nature of appearing as various unmixed forms. The first has three parts: Enumeration. First, the sixth perfectly enlightened Buddha is, from the Buddha below the category of names, the meaning of the example of measuring the nature of spontaneous accomplishment. Guidance. Emaho! It is the excellent fruit of spontaneous accomplishment, which is originally present and manifest,
Chinese
是恭敬。其意之体性，远离偏袒过失且与真实无别而现量圆满之义，以远离基与道之二过，故证悟时智慧无边无际而广大。如《小道》云：证悟之智慧，离偏而广大。共同之胜者，是身以黄金充满等胜过外之四魔。此胜者较彼更殊胜之处，在于五蕴显现为五部等胜过内之四魔。共同之天，是因乘之如所有及外续之如所有习气之障碍清净。此天较彼更殊胜之处，在于等性之自性中习气之障碍清净。共同之圣者，是因乘之法性如所有及外续之法性如所有，知彼自性无我现前。此圣者较彼更殊胜之处，在于无别等性中，于远离我执边执之自性中，所行境完全清净，故为普贤。共同之如来，是因乘远离戏论八边，克里亚之清净四边，瑜伽之无相如来藏等成熟而逝。此如来较彼更殊胜之处，在于无二任运成就等性之如来藏成熟而逝。共同之善逝，是因乘以烦恼调伏为法性，及外续转化为本尊后痛苦寂灭而善逝。于此，较彼更殊胜之处在于，烦恼自在转化为智慧后，痛苦寂灭而安乐，此至究竟而逝，譬如如意宝珠，如所需求任运成就而安住。彼亦需求圆满，希望满足，用之不竭，相续不断，无有分别，安乐而喜悦，或者功德上无有损益，意向上无有来往，于大悲上无有亲疏之六法，以宝珠所表征之第六胜者，是功德无余圆满故需求圆满，所化之希望满足，相续不断，用之不竭，于自他
English
is reverence. The essence of that intention is that it is free from the faults of partiality and is manifestly perfect without distinction from reality. Because it is free from the two faults of the ground and the path, enlightenment is vast and expansive with wisdom that has no beginning or end. As the Lesser Path says: "The wisdom of enlightenment is free from partiality and vast." The common Victorious One is victorious over the four outer maras, such as the body being filled with gold. This Victorious One is superior to that in that he is victorious over the four inner maras, such as the five aggregates appearing as the five families. The common deity is the purification of the habitual obscurations of suchness in the causal vehicle and all that exists in the outer tantras. This deity is superior to that in that it is the purification of the habitual obscurations in the nature of equality. The common noble one is the suchness of phenomena in the causal vehicle and the suchness of phenomena in the outer tantras, the manifestation of the knowledge of selflessness. This noble one is superior to that in that in the indivisible equality, in the nature of being free from self and extremes, the field of activity is completely pure, therefore it is Samantabhadra. The common Thus-Gone One is one who has gone forth through the maturation of the causal vehicle, being free from the eight extremes of elaboration, the four purities of Kriya, and the Suchness without characteristics of Yoga, and so forth. This Thus-Gone One is superior to that in that the Suchness of non-duality, spontaneously accomplished equality, has matured and gone forth. The common Sugata is one who has gone forth in bliss through the pacification of suffering by transforming afflictions into the nature of reality in the causal vehicle and transforming them into deities in the outer tantras. Here, what is even more superior is that here, the Sugata is one who has gone forth in bliss through the pacification of suffering by freely transforming afflictions into wisdom. This, having reached the ultimate, is like a wish-fulfilling jewel, abiding as spontaneously accomplishing what is needed. That is, complete with needs, fulfilling hopes, inexhaustible, continuous, without conceptuality, rejoicing in bliss, or without increase or decrease in qualities, without coming and going in intention, and without near or far in compassion, the sixth Victorious One, represented by the jewel, is complete with all qualities, therefore complete with needs, fulfilling the hopes of those to be tamed, continuous, inexhaustible, in self and other.
Chinese
无处不在，因喜悦而欢笑。从果的二十五法不混杂显现的层面来看，由于显现为多种族性，所以远离了单一的边际。从圆满的层面来看，自然本智任运成就，远离了一切多边的边际，因此，具备了一即是多，多即是一的体性。第二，虽然任运成就的族性无偏颇地显现，但显示了族性并未断灭于单一方向。正直。一切皆离且具足的五身任运成就第六者，是一切族性的根本。因为远离了单一方向的族性，所以被称为一切族性的主宰或第六者。正如《小道》中所说：“诸佛与三时法，是诸自体之总相。”为什么呢？因为第六佛的身语意功德事业，每一个都具备五种，总共二十五种，是遍布十方三世诸佛的体性。对于被调伏者，根据他们各自的意愿，显现为与他们所喜好的族性相应的五身等。如果以真实的自性力量为主，那么只有这个族性才是自续的。因此，没有成立在单一方向。第三，从各个方面区分自性任运成就的功德，作为名称的类别。正直。因为五身、语、意、功德、事业，每一个都具备五种差别，总共二十五种，并且显现，所以一切族性的主宰，圆满正等觉第六佛普贤王如来，他的名称的类别是什么呢？三种特性的最后一个是果，那个果的最后一个，在究竟的果位时，因为断除了习气的障碍，所以远离了一切偏执，故为“佛”（藏文：སངས་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：觉醒者）。因为自然本智无来无去地遍及一切所知之法，所以称为“རྒྱས་”（藏文：རྒྱས་，梵文天城体：वृद्ध，梵文罗马拟音：Vṛddha，汉语字面意思：增长）。因为一切智智无来无去地遍及一切所知，所以称为“རྒྱས་”，因此称为“སངས་རྒྱས་”（藏文：སངས་རྒྱས་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛）。法性显空不二的自然本智，是无造作任运成就的如来藏。如实之性的状态中，意念无来无去地成熟并逝去，所以也称为“དེ་བཞིན་གཤེགས་པ་”（藏文：དེ་བཞིན་གཤེགས་པ་，梵文天城体：तथागत，梵文罗马拟音：Tathāgata，汉语字面意思：如来）。同样，法性