English
The very nature of being unmixed and universally clear. Here, because the nature of the eighteen wisdoms of the fruit is complete, the knowable is liberated into suchness, hence the wisdom of emptiness; knowing like an illusion, all appearances are the wisdom of the cause; the wisdom from which all qualities arise; the gate of speech sounds, the wisdom of letters; the mind is distinctly clear yet non-dual, the wisdom of the mudra; the body is various emanations, the wisdom of the emanation body; the wisdom of accomplishing activities in any way, these seven are shown from the perspective of meaning; the appearance of the image of the knowable, the wisdom like a mirror; the wisdom that pervades all realms, the wisdom like the sky; appearance without inherent existence, the wisdom like an illusion; fulfilling hopes, the wisdom like a jewel; clear and radiant, the wisdom like the sun, these five are the wisdoms symbolized by examples; naturally clear, the wisdom of clear appearance and emptiness; unborn, the wisdom of equality; not inverted, clearly unobstructed, the wisdom of individual discernment; ultimate, the wisdom of diligent activity; not fixating on anything, the wisdom of non-conceptualization; in general, free from bias, all complete in its own state, appearing as the wisdom of the dharmadhatu, these six are shown from the perspective of characteristics and activity, hence the equality of nature. Thus, knowing unmixed and complete without distinction is the wisdom without action, reaching the ultimate in the very nature of complete purity, therefore, the previous eighteen wisdoms were not mentioned above, but are mentioned and shown here. The manner of arising is: for the benefit of others, arising and conforming to the manner of going, therefore going to the place, and being equal, and walking beautifully, and acting joyfully, and uniting secretly, and destroying signs, and being without action, and the voice of a lion, and definitely complete, and great fear, and manifesting emanations, and being completely pure, therefore it is called the great manner of arising. Thus, the activity of the victors is proclaimed. The greatness is: in order to proclaim the greatness of qualities, twenty categories are shown, namely the greatness of having no opponent, the greatness of having no equal, the greatness of being particularly superior, the greatness of being the sole great and powerful one
Chinese
，以及寂静或威猛的伟大，稀有的伟大，一切皆不可战胜的伟大，圆满自在的伟大，胜过一切的伟大，完全不灭的伟大。此乃十种独特的度母意义，以及十种表征：智慧金刚、忍辱宝瓶（梵文天城体：भण्डा，梵文罗马拟音：bhaṇḍa，汉语字面意思：宝瓶）、力量卡杖嘎、愿望的广大田地、方便的犁、智慧的鼓、戒律的莲花、禅定的法轮、精进的宝剑、布施的珍宝，按顺序排列。嬉戏是：第十六品中，由嬉戏成就的自利方面，分为不生的头部、不愚痴的眼睛等十种；为他利而行之事，分为眼睛的事业——观视所化众生，鼻子之事业——散发化身等十种。这已然显示了伟大和嬉戏。这两者在秘密幻化之理中，身语意功德事业各自也显示了四种，这在忿怒尊之歌中有所阐述。眷属的二十位明妃和嬉戏，被认为是明妃幻化所生。威严也出自上述章节：身之威严显现为亿万俱胝，语之威严显现为教法之海，意之威严显现为法性虚空，威力之威严显现如同虚空界。此乃四种威严，各有四支，共十六和二十种。光辉是，身语意功德事业五者，各有四种光辉，共二十种，如前所说。二十种力量也是，根本续中说：想要举起六个大世界，想要吸干并枯竭巨大的水蕴，想要束缚风劫，想要展开十万个太阳轮，想要摧毁三个巨大的焚烧劫，想要用一根毛孔充满所有虚空，想要从一根毛孔中展开无数佛陀，想要将无数佛陀容纳在一根毛孔中，想要将所有轮回吸入一根毛孔中，想要用一根毛孔遍布所有轮回，以及劫
English
, as well as the greatness of calmness or fierceness, the greatness of rarity, the greatness of being invincible in all ways, the greatness of complete dominion, the greatness of overcoming all, and the greatness of being completely indestructible. These are the ten unique meanings of the transcendent perfections, and the ten symbols: the vajra of wisdom, the vase of patience (Sanskrit Devanagari: भण्डा, Sanskrit Romanization: bhaṇḍa, Chinese literal meaning: vase), the khaṭvāṅga of power, the vast field of aspiration, the plow of skillful means, the drum of wisdom, the lotus of discipline, the wheel of meditation, the sword of diligence, and the jewel of generosity, arranged in order. The play is: In the sixteenth chapter, from the self-benefit accomplished through play, divided into the unborn head, the non-deluded eyes, and so on, ten kinds; from the deeds done for the benefit of others, divided into the activity of the eyes—seeing the beings to be tamed, the activity of the nose—emanating manifestations, and so on, ten kinds. This has already shown the greatness and the play. These two, in the secret illusory principle, the body, speech, mind, qualities, and activities each also showed four kinds, which is explained in the song of the wrathful ones. The twenty consorts of the retinue and the play are considered to arise from the illusory consorts. The majesty also comes from the above chapter: The majesty of the body appears as billions of millions, the majesty of speech appears as an ocean of teachings, the majesty of mind appears as the dharma-nature of space, the majesty of power appears like the realm of space. These are the four majesties, each with four branches, totaling sixteen and twenty kinds. The splendor is that the five of body, speech, mind, qualities, and activities each have four splendors, totaling twenty, as mentioned before. The twenty powers are also, as stated in the root tantra: wanting to lift up the six great worlds, wanting to absorb and dry up the great mass of water, wanting to bind the aeon of wind, wanting to unfold hundreds of thousands of sun mandalas, wanting to destroy the three great burning aeons, wanting to fill all of space with a single pore, wanting to unfold billions of Buddhas from a single pore, wanting to contain billions of Buddhas within a single pore, wanting to absorb all of samsara into a single pore, wanting to pervade all of samsara with a single pore, and the aeon
Chinese
想要长久地搅动业之轮，想要短暂地覆盖，想要平等地转动巨大的时轮，想要扰乱地转动，想要恒常地转动巨大的业之轮，想要恒常地断绝，想要颠倒有之轮，想要顺着转动，想要恒常断绝巨大的痛苦之轮，想要彻底清空巨大的地狱之轮，也应当修学此道。如是说。神通也有二十种，即从上面的章节中说，从业的神变所生的神通，从禅定的神变所生的神通，从法性的神变所生的神通，从慈悲的神变所生的神通四种，每种有四支，共十六和二十。圆满之相是，在《昆都》中说，一切名相都圆满成就为菩提心的巨大安乐，因此称为一个大圆满。如是所说，实相菩提心即是唯一，自性清净，即是基。因此，果位的瑜伽是基、道、果的概括解释。像这样，因为无为，所以那些密咒的名相，以法性安住于无思的殊胜意境中，并且无为地完全显现，因此究竟且最胜任运成就。因此，如何无误地完全证悟这些不混杂的状态，是智者中的佼佼者，所以必须毫不错误地确定并使其显现。那么，这里也说了无为的道，难道不会变成无为吗？这里，因为这些主要是以无为的功德显现，所以在果位上圆满，所以说并不矛盾。即使以与果位成就相关的因缘的角度来说，主要还是显示果位本身，所以没有矛盾。总之，在因缘的瑜伽中说果位，以及在果位的瑜伽中说道，这两种情况都是，主要以所显示的内容为主导。
English
Wishing to stir the wheel of karma for a long time, wishing to cover it briefly, wishing to turn the great wheel of time equally, wishing to turn it turbulently, wishing to constantly turn the great wheel of karma, wishing to constantly cut it off, wishing to reverse the wheel of existence, wishing to turn it in order, wishing to constantly cut off the great wheel of suffering, wishing to completely empty the great wheel of hell, one should also study this path. As it is said. Miraculous powers are also twenty, namely, as stated in the previous chapter, the miraculous powers arising from the transformation of karma, the miraculous powers arising from the transformation of meditation, the miraculous powers arising from the transformation of the nature of reality, and the miraculous powers arising from the transformation of compassion, four types each with four branches, totaling sixteen and twenty. The aspect of perfect completion is, as stated in the 'Kun Dus,' all phenomena are perfectly accomplished as the great bliss of bodhicitta, therefore it is called one great perfection. As it is said, the true nature of bodhicitta is the only one, its self-nature is completely pure, that is the basis itself. Therefore, this yoga of the result is explained by summarizing the basis, the path, and the result. Like that, because of non-action, those terms of secret mantra, abide in the supreme intention of non-thought by the nature of reality, and completely manifest without action, therefore they are ultimately accomplished and supremely spontaneously fulfilled. Therefore, how to realize these unmixed states completely without error is the best among the wise, so it must be determined without error and made manifest. Then, here also the paths of non-action are mentioned, won't it become non-action? Here, because these mainly appear as the qualities of non-action, they are complete in the result, so it is not contradictory to say it. Even if it is said from the perspective of the causes and conditions related to the accomplishment of the result, it mainly shows the result itself, so there is no contradiction. In short, saying the result in the yoga of conditions, and saying the path in the yoga of the result, both of these are, mainly dominated by what is shown.
Chinese
如其所说一致转变。衡量这些法，章节集合摄集三种瑜伽，所说也 निश्चित 极为明了。第三，从“那又如何？”到“行事最为珍贵。”之间讲述了，在超胜的经中，以比喻意义珍视。那又是如何呢？朋友们！这样呼唤后，超胜智者所出的比喻意义如下：譬如，如何不懈怠地攀登高山的顶峰，在高处，景象清晰可见，所有景象的差别都显现，精通行路。同样，以精通意义的智慧，显现高超至极的高山之巅，以从各方面汇集的坚定精进攀登，观看一切，获取意义的精华，成为一切中的超胜，智慧达到彼岸，通达意义的自生智慧，显现无量。因此，通达意义的行为是超胜的殊胜修习，如此，对于诸佛的殊胜意趣，毫无阻碍地精通，是极为珍贵的，所以不要懈怠精进。第四，从“朋友们！”到“得以获得。”之间讲述了。朋友们！如是所说，要知道这是对超胜智者所出，达到彼岸的行为的极度赞叹。如是说后，下等眷属之身的菩萨们，对于一切中的超胜的殊胜意趣，无二的真如，极其精通，因此获得了对甚深意义的忍耐。章节的名称是：在诸佛意趣汇集的大经中，超胜智者所出，达到彼岸的自性，宣说了不可思议之相的章节，即第六十九章节的详细解释。第五，如王子被立为国王一般，讲述次第以威力行进的修习，分为四部分：简略指示、详细解释、珍视教诲、结尾总结。第一，从“此后又”到“所转变”之间。
English
It transforms as mentioned in accordance. Measuring these dharmas, the chapter collection gathers the three yogas, and what is said is also definitely very clear. Third, from "How is that again?" to "Acting is most precious," it is shown that in the excellent sutra, it is cherished by metaphor and meaning. How is that again? After calling out, "Friends!" the metaphor and meaning produced by the surpassing wise one are as follows: For example, how, without laziness, one climbs to the top of a high mountain, in the high place, the view is clear, all the differences of the view appear, and one becomes skilled in the way of travel. Similarly, with the wisdom of being skilled in meaning, manifesting the extremely high peak of the mountain, climbing with firm diligence gathered from all aspects, looking at everything, obtaining the essence of meaning, becoming the surpassing among all, wisdom reaching the other shore, the self-born wisdom of understanding meaning, manifesting the immeasurable. Therefore, the act of understanding meaning is the supreme practice of surpassing excellence. Thus, for the supreme intention of the Buddhas, being unobstructed and proficient is extremely precious, so do not slacken in diligence. Fourth, from "Friends!" to "Being able to obtain," it is explained. Friends! As it is said, know that this is an extreme praise for the act of the surpassing wise one, reaching the other shore. After saying this, the Bodhisattvas of the lower retinue bodies, for the supreme intention of the surpassing among all, the non-dual Suchness, being extremely proficient, therefore obtained forbearance of the profound meaning. The title of the chapter is: In the great sutra of the gathering of the intentions of all Buddhas, the nature of the surpassing wise one, reaching the other shore, the chapter that explains the inconceivable aspect, that is, the detailed explanation of the sixty-ninth chapter. Fifth, like a prince being installed as king, the teaching of progressing in order with power is divided into four parts: brief instruction, detailed explanation, cherishing advice, and concluding summary. First, from "Then again" to "What is transformed."