English
Therefore, for the one who has attained, a single appearance does not illuminate, it is like being without darkness. Therefore, when it dawns as wisdom, it is called gradual abandonment. In the Essence it says: Just as light arises from darkness, transformation is like the nature of a gold-transforming medicine. And in the Eighty Chapter it says: Just as white paint changes color, poison can also turn into medicine, likewise, the three poisons become enlightenment, and the five destinies are applied to the path of enlightenment. In the Net it says: There is no gradual abandonment of obscurations, but at one time it is applied to the state of omniscience. In the Ten Qualities it says: The obscuration of Mahāyoga is that the outer objects and the inner mind, all abide in equality. The king of equality has not fully spoken of whether there are obscurations or not. Therefore, by realizing that there is no object to be obscured and no obscurer, it is self-purifying. In the Vajra Arrangement it says: By the power of knowing in this way, the darkness of habits is completely dispelled, just as the wind forms clouds, the accumulation of obscurations will form. Just as a lamp dispels darkness, darkness itself becomes light, by understanding the meaning of a moment, the darkness accumulated from before is dispelled. There are also two aspects to this: abandoning one's own nature and abandoning attachment. At the ultimate moment, one is also separated from the dharmas of the path and the wisdom of individual discernment. It says in that very text: The differences of methods or vehicles, abandon like a boat that has crossed a river. It is merely effortless, but it is labeled with terms. Therefore, just as two pieces of wood are rubbed together and both joints are burned, both obscurations and the wisdom of individual discernment are self-purifying. So, how is the result of such an unabandoned realization and clear wisdom achieved? It is that when obscurations are purified, accomplishments naturally arise, just as when the great ocean clears of turbidity, the reflections of the sun and moon appear without effort. When the great ocean of awareness is naturally clear, body and wisdom will naturally arise without seeking. In the Vajra Arrangement it says: When the water of the mind is clear like the sky, and there is no turbidity of the clouds of affliction, the array of siddhis, sun, moon, and stars, the unobstructed blessings naturally arise. And again, in that very text it says: The great accomplishment is the nature of mind itself, the wish-fulfilling gem.
Chinese
哦，伟大！如何观想且难以转变地成就？修行者的所有大事皆圆满。心若能见心的本性，成就之说从何而来？谁的努力，谁又接受？努力和努力之神以及财富之人，二者之间没有中介。例如水和镜子，天空和宝剑、水晶等，在使之明亮之自性中，无垢等观看则明亮，是水等之自性。对此，不应感到惊奇。如是说。彼经中又说：一切不住于菩提，不是通过寻找而成就，如幻象消除而脱离迷惑，离戏论之智慧安住于精华中。如是说。八十品中说：不作修饰，如其本然安住，任运成就之坛城显现。如是说。智慧明点彼经中说：智慧明点显现为二，不可思议，无边无上。如是说。珍宝度母经中说：自性法身菩提心要中，虽非从他处寻找而获得，如梦醒后脱离色相，断除障碍而获得菩提，如是胜者所说。如是说。意义上，自己的自性显现。自证悟成熟于如是性，即称为获得佛果。这也在暂时被视为是分别和修行的体性。实际上，对于成为自性者而言，没有获得，仅仅是执着被净化而已。然而，获得如是果位之时，需要多久才能成就呢？小乘认为，成熟的时间有此时、来世、其他次数、不确定成熟等等，或者在无数劫中成就，或者在事业圆满的刹那等等中聚集，特别是完全依赖于业力。那是非常遥远的。在此，不像自部经部一样仅仅是原因。任运成就，果位本自存在，若以极大的精进成就，则不依赖于来世。例如，在土地肥沃的土地上，寻找没有瑕疵的种子，则果实迅速且丰盛。此生即可结合。金刚庄严经中说：因此，对于平等之义，若能倾心并同时进入，则禅修的时间长短和业
English
Oh, great! How to visualize and achieve what is difficult to transform? All the great matters of the practitioner are fulfilled. If the mind can see the nature of the mind, from where does the saying of accomplishment come? Whose effort, and who receives? Between effort and the god of effort, and the wealthy person, there is no intermediary. For example, water and mirror, sky and sword, crystal, etc., in the nature of making it clear, without impurities, etc., watching is clear, it is the nature of water, etc. One should not be surprised by this. Thus it is said. It is also said in that same scripture: All do not abide in Bodhi, it is not achieved through searching, like illusion being cleared and freed from delusion, wisdom free from elaboration abides in the essence. Thus it is said. It is said in the Eightieth Chapter: Without artificiality, abiding as it is, the spontaneously accomplished mandala appears. Thus it is said. In that same Wisdom Bindu, it is said: The Wisdom Bindu appears as two, inconceivable, boundless, and supreme. Thus it is said. In the Precious Tara Sutra, it is said: From the essence of the self-nature Dharmakaya Bodhichitta, although it is not obtained by searching from elsewhere, like waking from a dream and being separated from form, the Victorious Ones said that Bodhi is attained by abandoning obscurations. Thus it is said. In meaning, one's own self-nature becomes manifest. The maturation of self-awareness into suchness is called the attainment of Buddhahood. This is also temporarily shown as the nature of conceptualization and practice. In reality, for one who has become self-nature, there is no attainment, only attachment is purified. However, when such a result is obtained, how long does it take to achieve? The Lesser Vehicle believes that the time of maturation is this time, the next life, other times, uncertain maturation, etc., or it is achieved in countless eons, or it gathers in the moment of the completion of activities, etc., especially relying entirely on karma. That is very far away. Here, it is not just a cause like the Svatantrika-Sautrantika. Spontaneously accomplished, the result exists from the beginning, if it is achieved with great diligence, then it does not depend on the next life. For example, in fertile land, if one seeks a seed without defects, the fruit is fast and abundant. This life itself can combine. The Vajra Array says: Therefore, for the meaning of equality, if one knows how to incline and enter simultaneously, then the length of meditation and karma
Chinese
有或没有，以及何时成就等疑问全部消除，在平等的意义上安住于平等舍时，当下智慧便会显现。正如《毗玛拉之虚空释》中所说：如果说有业力延续，那么新学者就会产生疑惑，认为与所有下等者相同，或者认为下等者最终会成就。在此，努力修行者，即使没有业力延续也会成就。这样说道。那么，如何在此生此世成就呢？在此，不错误地进入意义，从而五蕴的漏洞也耗尽，现在以剩余的成熟之身成就寿命自在的持明。因此，通过推迟和修行长达一千六百年等时间，为了在此生不离开此身而到达圆满的境界，所以说此生能够成就。此外，在答复中说：佛陀以一生证悟的意义是什么呢？以具有剩余的身体，成就寿命自在的持明。通过持明者的寿命，转变为无上的普贤王如来。因此，通过此成就。第五，现量之量。大学者毗玛拉示现于藏地逝世，实际上并未在印度逝世而仍然住世，以及莲花生前往调伏罗刹等，印度的智者数不胜数，同样，在阿里藏地的国土中也有无数人前往成为持明者。觉卧嘉纳，香宗与本尊神进行对话，译师玛仁钦前往绕那唐，安兰嘉瓦秋央获得了马头金刚的成就，觉卧努，空行母迎接南喀宁波而去，堪布年巴扬空行母迎接而去，出现了无数。据说后来也会出现。因为在许多经教和口诀中都这样说过，所以可能会出现一些能继承传承的人，不要疑惑。即使可能会舍弃五蕴，也不要看得太遥远。两种涅槃的方式都记载在经教中，即使五蕴没有剩余而涅槃，也像金翅鸟和狮子的例子一样，身体的网脉从许多秘密真言的经教中产生。或者在解开绳结后，瑜伽士不会被鬼神所食。因此，要在一生中耗尽轮回。
English
Whether there is or isn't, and when will accomplishment occur, all such doubts are completely eliminated. When one abides in equanimity in the meaning of equality, wisdom will immediately arise. As it says in the "Space Commentary" by Vimalamitra: If it is said that there is a continuation of karma, then new practitioners will have doubts, thinking that they are the same as all the lower ones, or that the lower ones will eventually achieve. Here, it is said that practitioners who strive diligently will achieve even without a continuation of karma. So it is said. So, how does one achieve in this very lifetime? Here, by entering into the meaning without error, the outflows of the aggregates are also exhausted. Now, with this remaining body of maturation, one achieves the vidyādhara who has power over life. Therefore, by delaying and practicing for up to one thousand six hundred years, in order to go to the state of perfect completion without leaving this body in this lifetime, it is said that one can achieve in this lifetime. Moreover, in the response, it says: What is the meaning of a Buddha achieving enlightenment in one lifetime? With the very body that has remains, one achieves the vidyādhara who has power over life. Through the life of the vidyādhara, one transforms into the unsurpassed Samantabhadra. Therefore, one achieves through this. Fifth, the valid cognition of direct perception. The great teacher Vimalamitra showed the manner of passing away in Tibet, but actually did not pass away in India and still resides there, and Padmasambhava went to subdue the rakshasas, and so on. If there are countless scholars in India, then similarly, in the kingdom of Ngari Tibet, countless individuals have gone to become vidyādharas. Jowo Nyak Jñāna, Zhangdrung conversed with the tutelary deity, the translator Rma Rinchen went to Raudra Prabha (Rab Snang), Nganlam Gyalwa Chokyang attained the siddhi of Hayagriva, Jowo Gnubs, the dakinis welcomed Namkhai Nyingpo and departed, Khenpo Nyen Pal Dyang, the dakinis welcomed and departed, countless have appeared. It is said that they will appear in the future as well. Because it is said in many scriptures and instructions, there may be some individuals who can inherit the lineage, so do not doubt. Even if the aggregates may be abandoned, do not look at that as being too far away. The two modes of nirvana are recorded in the scriptures themselves. Even if one passes into nirvana without any remaining aggregates, like the examples of the garuda and the lion, the body's network arises from many secret mantra scriptures. Or, immediately after untying the knot, the yogi will not be eaten by demons. Therefore, one should exhaust samsara in one lifetime.
Chinese
因此，应该特别努力地掌握这种特殊的方法。伟大的瑜伽（梵文：Mahāyoga）是什么样的呢？它就像太阳一样。例如，当太阳的光芒照耀在天空中时，黑暗便无影无踪，一切都显现为光明的本质。同样，伟大的瑜伽的自性觉悟菩提心，一切法的真如，是圆满的自性觉悟智慧，没有边际，本来就是自明的。与应该分离的显现与不显现的名称，以及本来就远离的觉醒智慧同时存在。第八十品中说：“如太阳升起的光芒，显现与不显现，二者皆无。”那么，密咒的真如与白天黑夜没有区别吗？有人会说，显宗和密宗的法门实际上只是方法不同，但在大乘方面是相似的。这是怎么回事呢？回答说：这是真的，但现在有些人不理解密咒的含义，有些人口头上学习显宗，却心怀黑暗之蛇的念头。这就像手上的蛇，看到牛奶就喝，最终会变成疾病。听着，虽然详细解释它的含义是不够的，但简要地指示一下。显宗和密宗的法门是非常确定和正确的，也是伟大的法门，因此许多佛陀预言了第五佛的出现。《中观根本慧论》中说：“密咒是近道。”因此，它们的区别非常大。暂时在这里列举十二个区别，即：发心的区别、证悟力量的区别、见解的区别、等持三摩地的区别、行为的区别、出现分别念过失时修正心的区别、积累资粮的区别、净除业障的区别、利益众生的行为的区别、进入方式的区别、成就果位的区别，以及由此产生的利他事业的区别。其中，发心的区别是：中观宗从一开始就交替地发心，在世俗谛中修持大悲心，而在胜义谛中则不发心。而在这里，从一开始就对无二的菩提心发心。《秘密藏续》中说：本来就