English
The medium is 1 year. The lowest is 12 or 16 years, etc., with the continuous practice of Samadhi Bhai, combining the characteristics with the uncontaminated. Secondly, the duration of the uncontaminated path is divided into two. The former is the sudden transcendence, which is said to progress from the path of seeing to Buddhahood. The general outline says: "Or manifest the great assembly wheel." Secondly, the gradual arising is said to progress gradually from the Bhai path. The general outline says: "The knowledge holder of Mahamudra and, the duration of the path that has become manifest. From then on, there is no obstruction of length, etc." Seventh, the result is divided into two: the inconceivable qualities of the Buddha and, in summary, body, speech, mind, qualities, and activities. First, the reality of what is knowable is manifested, and it is said that the qualities are inconceivable and beyond expression. The Lamrim says: "Because the action of seeing and habituating is complete, wherever the ten grounds and the edge of the ground go, like a wish-fulfilling tree, like a precious jewel, it does not come from elsewhere, without increase or decrease, it appears spontaneously, like clear water and a mirror, and like the way of the sun, moon, planets, and stars, the self-nature of the exhaustion of consciousness, immeasurable qualities manifest as the essence." Also, the Sutra says: "It is not to establish that the owner of Lanka is not something, nor is it to transform the dissimilar into the similar, but it is not transformed, not mixed, not made, not created, it is naturally so from the beginning." Secondly, the Lamrim says: "The essence of wisdom is summarized in five, body, speech, mind, qualities, and, the activity of deeds is these five." Therefore, the essence of the body is five kinds, speech is five kinds, mind is five kinds, qualities, and activities are five kinds. First, it says: "The Tathagatagarbha and the secret, the Dharma and the enjoyment of the incarnation." Without opposing antidotes, the reality of abiding as it is manifests, hence the Dharmakaya; the nature of the Dharmadhatu is unborn and extremely pure, without obscurations, hence the Dharmakaya; the body is adorned with marks and signs, and the mind enjoys great bliss, hence the Sambhogakaya; with the inconceivable manifestation of great compassion, to sentient beings who are pure and impure, transforming according to what is tamable, hence the Nirmana
Chinese
法身的身体，与自性无别，殊胜秘密大乐即是秘密身。经部中说：化身，是指从无生有。报身，是指圆满成熟。法身，是指完全清净。自性身，是指如是之自性。如是说。第二，五语：自性语，是指不言说而自性了知。法身的语，是指自明加持所表示。报身的语，是指以表意符号所表示。秘密身的语，是指以手势所表示。化身的语，是指通过音声以言辞所表示。经部中说：无自性的语，犹如虚空。完全清净的语，犹如太阳的精华。完全成熟的语，犹如镜子。殊胜秘密的语，犹如狮子。恒常生起的语，是指一语具有无量支分。如是说。第三，大悲智慧：空性或法界之智慧，是指诸法无相，自然明了。如镜之智慧，是指法界无有遮蔽，无有证悟而自然明了。平等性之智慧，是指无有善恶大小，于平等性中自然明了。妙观察智，是指诸法各不相同，不相混杂，自然明了。成所作智，是指不需勤作，自然成办事业，且能成就所愿。经部中说：于某些地方称为法界智慧。于某些地方称为明晰之智慧。于某些地方称为平等性之智慧。于某些地方称为妙观察智。于某些地方称为成所作智。如是说。经部道次第中说：空性如虚空之智慧。如镜之智慧。如大之智慧。如种种庄严之智慧。如如意宝之智慧。如是说。第四，功德：具有大乐等等的功德之刹土，以及由各种珍宝所成，具有美妙庄严的宫殿功德。
English
The body of the Dharmakaya, inseparable from its essence, the supreme secret of great bliss is the secret body. In the Sutra, it says: Nirmanakaya (Emanation Body) refers to arising from nothing. Sambhogakaya (Enjoyment Body) refers to perfect maturity. Dharmakaya (Truth Body) refers to complete purity. Svabhavikakaya (Essence Body) refers to the nature of suchness itself. Thus it is said. Second, the five speeches: The speech of Svabhavikakaya (Essence Body) is understanding through the unspoken essence. The speech of Dharmakaya (Truth Body) is indicated by self-illuminating blessings. The speech of Sambhogakaya (Enjoyment Body) is indicated by symbolic meaning. The speech of the secret body is indicated by gestures. The speech of Nirmanakaya (Emanation Body) is indicated by words through sound. In the Sutra, it says: The speech without essence is like the sky. The speech of complete purity is like the essence of the sun. The speech of complete maturity is like a mirror. The speech of supreme secret is like a lion. The constantly arising speech is called one speech with countless branches. Thus it is said. Third, compassion and wisdom: The wisdom of emptiness or Dharmadhatu is the self-illumination of all phenomena without characteristics. The mirror-like wisdom is the self-illumination of the Dharmadhatu without obscuration and without realization. The wisdom of equality is the self-illumination in equality without good or bad, big or small. The wisdom of discernment is the self-illumination of all phenomena, distinct and unmixed. The wisdom of accomplishing activities is the spontaneous accomplishment of activities without effort, fulfilling intentions. In the Sutra, it says: In some places it is called the wisdom of Dharmadhatu. In some places it is called the wisdom of clarity. In some places it is called the wisdom of equality. In some places it is called the wisdom of discernment. In some places it is called the wisdom of accomplishing activities. Thus it is said. In the Sutra Lamrim, it says: Emptiness is like the sky of the mind. Mirror-like wisdom. Great-like wisdom. Wisdom of various arrangements. Wish-fulfilling jewel wisdom. Thus it is said. Fourth, qualities: The qualities of the pure lands, such as great bliss, and the qualities of palaces made of various jewels and adorned with beautiful ornaments.
Chinese
具有……，以及作为慈悲光芒显现的象征的光芒功德，以及无畏的狮子座，以及珍宝座，以及日月莲花等的宝座功德，以及具有相好且具备各种珍宝装饰的装饰功德。在《道次第》中说："净土坛城，宝座装饰等，无有增减。"这是这么说的。第五种事业是五种事业，即息灭，增益，怀爱，诛灭。以自性任运成就的事业，对何者应以何种方式调伏，就以何种方式行事。在那里面说："无量事业息增怀，诛灭任运而成就。"这是这么说的。此外，在玛哈瑜伽的十地轮聚中，特别殊胜的，隆阿努瑜伽自宗的地是，在总纲中说："称为广大法性地，或普贤无分别之地，无始显现任运成。"因此，法界智慧无别显现，并且周遍所知一切，因此也获得了广大之地，轮回涅槃的诸法，皆为自显任运成就，并且没有好坏和分别，因此称为普贤无分别之地。在《显明经咒乘教义日光极明》中，阿努瑜伽的意愿开示品第十四。
English
having... and the radiance of light as a sign of the appearance of compassion, and the virtues of light, and the fearless lion throne, and the precious throne, and the virtues of the sun, moon, lotus, and other thrones, and the virtues of the ornaments that possess marks and examples and are adorned with various precious ornaments. In the Lamrim it is said: "The mandala of the pure realm, the throne ornaments, etc., have no increase or decrease." This is what it says. The fifth activity is the five activities: pacifying, increasing, magnetizing, and wrathful. With the spontaneously accomplished activity of nature, one acts according to how it is appropriate to tame whatever needs to be tamed. In that itself, it says: "Immeasurable activities of pacifying, increasing, and magnetizing, wrathful spontaneously accomplished." This is what it says. Furthermore, in the ten grounds of the Maha Yoga Wheel Gathering, the particularly superior ground of the Lung Anu Yoga own system is, in the general outline, it says: "Called the ground of vast Dharma nature, or the ground of Samantabhadra without distinction, primordially manifest spontaneously accomplished." Therefore, the Dharmadhatu wisdom is manifested without distinction, and it pervades all that is knowable, so the ground of vastness is also attained, and the dharmas of samsara and nirvana are spontaneously accomplished as self-appearance, and there is no distinction between good and bad, so it is called the ground of Samantabhadra without distinction. In "The Extremely Clear Sunlight Illuminating the Meaning of Sutra and Mantra Vehicles," the fourteenth chapter is the chapter on explaining the wishes of Anu Yoga. Third, there are four aspects to understanding and practicing the meaning of the Great Perfection, which is the utmost of the most excellent faculties: distinguishing it from the lower vehicles up to and including Anu Yoga, showing the specific errors, the qualities of the Great Perfection, and showing the means of realization and separation. The former includes the differences in view, the Bhairava, the conduct, and the result. The first is that the source and difference of the Agamas, Upadeshas, etc., are as explained in their respective contexts. From the Compendium of Appearances: "In the ultimate meaning of Maha Yoga, self-awareness is non-dual, suchness itself. There is no wandering from the state of deity appearance, such as the magical display of realization." And, "In the ultimate meaning of Anu Yoga, from the skill of realizing great bliss, the mandala of the conventional deity appears. Therefore, beings are mistaken in their signs." And, "Ati Yoga is free from the two truths. All is self-arisen, self-appearing."
Chinese
因此，玛哈瑜伽认为显现是心之幻化，阿努认为显现是心之能力。而阿底则认为，轮回与涅槃所包含的一切法，皆是自生智慧的自显现，彼此间存在差异。下二者认为显现源于心之幻化与能力，故其根本自性视作心，且无法摆脱用力执持之部分。阿底则认为，一切法皆是自生智慧，无有局限与偏颇，一切法皆于平等性中解脱。此外，玛哈认为显现是法性，但不认为“常”是法性。阿努认为显现与常二者皆是法性，但不希望执着。阿底认为，一切法皆是自生智慧的显现，故无须矫饰，认为法性是自显现，且不存在没有法性的法。《拉善》中说：“自性之中自性圆满，因此观等具有差别。”等等。阿底不住于二与非二之任何一方，而是自解脱。《虚空大》中说：“无有剩余而完全圆满，不变异而正直安住，如虚空般无有边际，不依赖于他者，不是法。”以及《拉善》中说：“因其平等圆满之大本体，超越了二谛之言说。”如是说。第二，怖畏：玛哈和阿努二者，超越了有相无相，以及亲近修持四种等勤作修持之边际。阿底则无有怖畏之所作与怖畏之能作，而是当下即是自怖畏。如《龙钦》中说：“怖畏与怖畏之所作二者无有，处于怖畏之时，无有任何不怖畏。法界之中，无有怖畏之微尘。”以及《救护者》中说：“通达原始法性而不散乱，原始法性即被说是意。”如是说。第三，行持：下二者是有所作、能作、勤作修持者，而阿底是无有所作、能作、勤作修持者，安住于无作之大安乐中。《无字续》中说：“无论行持什么，皆不离其义，若能通达自解脱，则称之为仅是切断名称。”如是说。第四，果：下二者以希求、欲求、勤作修持而成就，故成为用力断除与获得者。而阿底是，将所知如其本性般了知，于五大之中成佛。
English
Therefore, Maha Yoga considers appearance to be the magical display of the mind, and Anu considers appearance to be the ability of the mind. But Ati considers that all phenomena encompassed by samsara and nirvana are the self-manifestation of self-originated wisdom, and there are differences between them. The lower two consider appearance to be the magical display and ability arising from the mind, so they regard the fundamental essence as the mind, and cannot be separated from the aspect of forceful grasping. Ati, on the other hand, considers that all phenomena are self-originated wisdom, without limitation or bias, and all phenomena are liberated in equality. Furthermore, Maha considers appearance to be dharmata, but does not consider "permanence" to be dharmata. Anu considers both appearance and permanence to be dharmata, but does not desire attachment. Ati considers that all phenomena are the manifest appearance of self-originated wisdom, so there is no need for artificiality, and considers dharmata to be self-manifestation, and there is not a single phenomenon without dharmata. The Lasang says: "Inherent nature is complete in itself, therefore there are differences such as views." And so on. Ati does not abide in either the side of two or non-two, but is self-liberated. The Great Space says: "Completely perfect without remainder, abiding upright without change, equal to the sky without limit, not dependent on others, not a dharma." And the Lasang says: "Because of its great essence of equality and perfection, it transcends the expression of the two truths." So it is said. Second, Fear: Maha and Anu both transcend the limits of the four diligent practices of having signs and being without signs, and approaching and practicing. Ati has no object of fear or agent of fear, but is self-fear in the present moment. As Longchen says: "Fear and the object of fear are non-dual, when in fear, there is nothing that is not feared. In the realm of dharma, there is not even a speck of fear." And the Protector says: "Having realized the original nature of dharma without distraction, the original nature of dharma is said to be intention." So it is said. Third, Conduct: The lower two are those who have action, agency, and diligent practice, while Ati is without action, agency, and diligent practice, abiding in the great bliss of non-action. The Wordless Tantra says: "Whatever is practiced, does not deviate from its meaning, if self-liberation is realized, it is called merely cutting off the name." So it is said. Fourth, Fruit: The lower two are accomplished through aspiration, desire, and diligent practice, and therefore become those who forcefully abandon and attain. But Ati is, knowing what is to be known as it is, becomes enlightened in the five great elements.