Chinese
证悟之后，修习如是空性之三摩地，以及修习对一切显现无有执著之大悲心，以及修习一印三摩地，于显空双运之佛身中修习，以及以显现解脱三摩地修习显空双运印，此四者乃是资粮道。无有间断地成办资粮乃是加行道。《道次第》中说：“此时未见中间之真谛。”以及，异熟和寿命自在二者乃是见道。如是说：“修习无漏之道，亦说为不动瑜伽。”因此，大手印之持明乃是修道者。最终之名相乃是究竟道，自续清净之佛陀，以及彼性和加行道，乃是圆满正等觉之补处者。如是说，任运成就之持明乃是究竟道者。其中，第一，以如是空性之三摩地，一切法皆是自心之自显现，无有事物和相状，因此，于无有能修所修之无造作如是性中修习，并且修习止观双运。如是说：“诸法自性无有法，分别言思皆超离，如是性界乃是智，彼性自明不可动，止观双运相结合。”普遍显现之三摩地，对如是未证悟之所有众生，修习无有执著之大悲心，并且一切皆于智慧幻化之自性中明现。如是说：“大悲瑜伽行者知，三有如幻亦如化，圆满菩提善巧知，为利有情而分派，有情如是先已知，颠倒分别皆清净，不异智慧之法界，以大悲心相连结，六道有情无余显。”一印者，观修双合之本尊，观修九尊或十尊本尊，并且修习彼性显空双运自生自显之本性。如是说：“外相梵天罗刹相，圆满行持双运道。”以及“宫殿诸佛之坛城，乃是自心之幻化，因此，于诸佛无有执著之觉性，四者圆满。”
English
Having realized, cultivate the Samadhi of Suchness and emptiness, and cultivate the compassion without attachment to all appearances, and cultivate the one Mudra Samadhi, meditating on the union of appearance and emptiness as the body of the Victorious One, and with the appearance-liberating Samadhi, cultivate the proliferation of the appearance-emptiness union Mudra. These four are the Path of Accumulation. Accomplishing the accumulations without interruption is the Path of Joining. In the Lamrim, it says, "Here, the intermediate truth is not seen." And, the two, Vipaka and Tshewang, are the Path of Seeing. "The path of cultivating the unpolluted, is also called the Unwavering Yoga." Therefore, the Vidyadhara of Mahamudra is on the Path of Cultivation. The final name is the Path of Completion. The Buddha who has purified his own lineage, and that itself, and the Path of Joining at the end, is the regent of the Perfectly Complete One. Therefore, it is said that the Spontaneous Accomplishment Vidyadhara is on the Final Path. Among them, the first is that with the Samadhi of Suchness, all phenomena are the self-manifestation of one's own mind, without things and characteristics, therefore, without the object of meditation and the meditator, meditate in the unconditioned Suchness, and meditate on the union of Shamatha and Vipassana. It is said, "Things themselves are without things, beyond the realm of thought and speech of concepts, Suchness is the realm of wisdom, that itself is self-luminous and unmoving, Shamatha and Vipassana are combined." The Samadhi of universal appearance, for all sentient beings who have not realized in this way, cultivate compassion without attachment, and everything is clear in the nature of the illusory wisdom. It is said, "The yogi of great compassion knows, the three realms are like illusion and like magic, the wise one knows perfect enlightenment, for the sake of beings, he divides the meaning, beings know that way from before, distorted thoughts and investigations are completely pure, not different from the realm of wisdom, connected by great compassion, the six realms of beings appear without exception." The one Mudra is to meditate on the deities of father and mother, and to meditate on the nine deities and ten deities, and to cultivate the nature of self-born and self-manifest appearance-emptiness union. It is said, "The outer form is like Brahma and Rakshasa, the accomplishment is the union of the two." And, "The mandala of the palace deities, is the magic of one's own mind, therefore, for the deities, there is no attachment to awareness, the four are complete."
Chinese
那是地身中的自显现。如是说。显现之开启是，观修次第和聚分等种种名相，观修显空双运不杂，圆满究竟之觉性自明。如：双运之手印，千佛之坛城，如须弥山芝麻粒般，以妙相好庄严。如是说。又如：五蕴等坛城显现为本尊，如海中之影像般，一切事物自性觉性显现为本尊，无一亦无多。如是说。第二，无间断地积聚资粮是，以五圆满为基础，以四种修习方式端正其道，无间断地积聚资粮，与无漏见道相结合。五圆满为基础，以四种修习端正其道。无论何者，皆如其所愿，修习寂静与忿怒。如是说。或者，三十六日，或十二、十四、十六日，如上中下般不欺惑，成就自在部之圣者。如是说。第三，于无漏之三道上，显示暂时之果位四种持明是，于见道上，有异熟持明与寿命自在持明。第一种是，意生身圆满了大手印之力量，身于本尊身或人身中，身体之结解开后立即与大手印相结合。本尊瑜伽明晰圆满后，若为身体之网所遮蔽，如迦陵频伽鸟无惧般，脱离后显现者，即是异熟。如是说。如网眼般，如地基般，不触及从手印获得之，形貌圆满具力者，即是彼。如是说。后者寿命自在是，有漏之身转变为无漏之地界金刚身，不舍身而前往佛地。身之界、生处、漏尽，转变为金刚身，寿命之族，于见法中寂灭，不舍身而成佛。如是说。大手印之持明是，自身转变为胜者之身大手印，具足妙相与好。自心即是大手印，无论观修何者皆显现身，共同殊胜之
English
That is the self-manifestation in the earth body. It is said. The opening of manifestation is to contemplate the various names such as stages and clusters, and to contemplate the inseparable union of appearance and emptiness, the self-illumination of complete and ultimate awareness. For example: the mudra of union, the mandala of a thousand Buddhas, like Mount Meru and sesame seeds, adorned with excellent marks and signs. It is said. Also, like the aggregates and other mandalas appearing as deities, like the image in the ocean, all things, the nature of awareness, appear as deities, neither one nor many. It is said. Second, accumulating merit without interruption is to base it on the five perfections, to straighten the path with four kinds of practice, to accumulate merit without interruption, and to combine it with the uncontaminated path of seeing. The five perfections are the basis, and the four practices straighten the path. Whatever one desires, one should practice peace and wrath accordingly. It is said. Or, for thirty-six days, or twelve, fourteen, or sixteen days, without deception, like the upper, middle, and lower, one attains the holy one of the powerful family. It is said. Third, on the three uncontaminated paths, the four Vidyadharas, which are the temporary fruits, are shown. On the path of seeing, there are the Vidyadhara of maturation and the Vidyadhara of power over life. The first is that the mind-made body is complete with the power of the great mudra, and the body is in the body of the deity or the human body, and as soon as the knots of the body are released, it is combined with the great mudra. When the yoga of the deity is clear and complete, if it is obscured by the net of the body, like the Kalavinka bird without fear, the one who manifests after liberation is maturation. It is said. Like the mesh of a net, like a foundation, the one who is complete in form and powerful, not touching what is obtained from the mudra, is that one. It is said. The latter, the power over life, is that the contaminated body itself is transformed into the uncontaminated element of the Vajra body, and without abandoning the body, one goes to the Buddha-field. The elements of the body, the place of birth, and the exhaustion of defilements are transformed into the Vajra body, the lineage of life, and one passes into nirvana in the visible Dharma, becoming a Buddha without abandoning the body. It is said. The Vidyadhara of the Great Mudra is that one's own body is transformed into the body of the Victorious One, the Great Mudra, complete with marks and signs. One's own mind is the Great Mudra, whatever one meditates on, the manifested body,
Chinese
例如具足。第二受用是手印之族。如是。任运成就之持明者，是摧毁了细微的习气障，在后一刹那成佛者。五身任运成就金刚自性，于任运平等之状态中不摇动，亦安住于无分别之自性中，摧毁习气，从清净刹那中获得持明。如是说。显现之果佛陀者，是最后之最后之特征，以自性、方式和差别。如是说。自性者，说二十五果法，前三身是所说之义，身语意自性，功德事业稀有，安住于五和五之自性中。如是说。方式是如酥油置于酥油中般，在相续中成佛也不是，如木之火焰般，修习之智慧不混合也不是，是不混合而圆满安住。非是胜义唯一故，亦非如水和水般唯一。如是说。如木之火焰般说者，仅是引导，非是彼性。如是说。因是第三平等，必定是相续混合不混合之，安住于远离言说之方式中。如是说。差别者，于各自宗派之佛陀，从圆满数量之自性加持中，以显现和作用大小之，以衡量之自性而明示。如是说。圆满不圆满之差别和，自性有为无为之差别和，加持显现不显现之差别和，事业作用大小之差别等，详细如经中所说而知晓。基道果之义所诠释，一切聚集明觉之灯中，大瑜伽之意愿所显示之品，第十九品。
English
For example, it is complete. The second enjoyment is the family of hand seals. Thus it is. The Vidyadhara of spontaneous accomplishment is the one who destroys the subtle obscurations of habitual tendencies and attains Buddhahood in the next moment. The five bodies, the spontaneously accomplished Vajra nature itself, unmoving in the state of spontaneous equality, and also abiding in the nature of non-conceptuality, destroys habitual tendencies, and obtains Vidyadhara from pure moments. Thus it is said. The manifested fruit, the Buddha, is the last of the last characteristics, by nature, manner, and distinction. Thus it is said. The nature is that the twenty-five fruit dharmas are spoken of, the former three bodies are the meaning to be expressed, the nature of body, speech, and mind, qualities, activities, and wonders, abide in the nature of five and five. Thus it is said. The manner is not like putting butter in butter, becoming a Buddha in the continuum, nor is it like the fire of wood, the wisdom of practice is not mixed, but it abides completely without mixing. Because it is not the ultimate alone, it is also not one like water and water. Thus it is said. Speaking like the fire of wood is only guidance, not that nature itself. Thus it is said. Because it is the third equality, it is certain that the continuum is mixed and unmixed, abiding in a manner free from expression. Thus it is said. The distinction is that for the Buddhas of each school, from the blessing of the nature of complete number, by the appearance and function of large and small, it is clarified by the nature of measurement. Thus it is said. The distinction between complete and incomplete numbers, the distinction between the nature of conditioned and unconditioned, the distinction between the blessing appearing and not appearing, and the distinction between the size of activities and functions, etc., should be known in detail as stated in the scriptures. The meaning of the base, path, and fruit is represented in the "Lamp of Awareness, Gathering All," the nineteenth chapter, which shows the intention of Maha Yoga.
Chinese
世俗的显现被认为是心之幻化，是天神的闲暇。而二者无别则被认为是真谛无别。因此，由错觉所测度的显现，无法被承认为法性，所以没有脱离执着实相的束缚。世俗也被认为是心之幻化，基的自性与心相连，并且实际上并不真实，所以没有脱离真假的边际。无别也是因为二者的自性无别，所以没有显现平等性的密意。阿努认为法界或胜义是内在圆满的功用。由错觉所测度的显现，被认为是法性自显的显现，并且通过证悟，从而脱离了执着的束缚。世俗或智慧是胜义或法界的功用或游舞的自显。基的本性不是单一的心，并且没有真假二元对立。无别也是从玛哈的自性无别而来，阿努的表达方式也是无别且平等的。因此，因为基或见地存在差异，所以在道修持上也存在差异。玛哈瑜伽通过三个支分观修本尊，并次第观修生圆次第。行持也依赖于誓言物和勤奋。阿努则是刹那间圆满忆念本尊，并且将生圆次第同时在自生自显中修持。行持不依赖于誓言物和勤奋，而是融入见地和禅定之中。果是因为见地存在差异，所以显现它，果也存在差异。在自性清净中安住于无作的伟大安乐之中，通过勤奋而清净，即使获得五身之果，在如实显现所知方面也存在差异，如同各自在果位时所宣说的那样。显示自己的意愿是：在意义概括中说：基和方法以及果，讲述确立三种方式的意义。因此，在基道果三者中，基如通常在基的章节中所述，特别地，它汇集于法界、智慧或三种闲暇之中。其中，法界与智慧无别的儿子是大乐，并且也显示了三种闲暇。