English
There are three divisions: the mandala of the deity, pure from the beginning, is the activity of wind. The path is to meditate on these. The fruit is the desire to be liberated in this very life. As it says in the Wisdom Play: From the stages of creation and completion, the wisdom wind performs its function, and the play of the sky is perfectly fulfilled, one is completely liberated in one lifetime. So it is said. In the Mother of Wisdom Tantra, there are also two: The definition is Anu Yoga, which is the stage of perfect wisdom, considering the realm of phenomena and wisdom to be non-dual. There are two divisions: the basis is the nature of the deity, pure from the beginning, the realm of phenomena and wisdom are non-dual. The path is to meditate on that itself. The fruit is to manifest the body of great bliss in this life. As it says in the Essence of Thigle Tantra: This characteristic of clear light, in which the realm of phenomena and wisdom are non-dual, whoever meditates on great bliss, the result is perfect Buddhahood in this life. So it is said. The cause of non-duality also has two aspects: The definition is: From the sound of Ati, it refers to the essence of all things, the nature of unborn, therefore all phenomena are enlightened from the beginning. There are three divisions: the basis is that all phenomena of existence, samsara, and nirvana are the nature of being enlightened from the beginning. The path is to transcend the acceptance and rejection, doubt and hesitation of the two, creation and completion. The fruit is to bring to completion the state of spontaneously perfect Samantabhadra, abiding in it from this very moment. In this vehicle, everything is complete. As it says in the Limb: The king of self-awareness who realizes the meaning of equality, and the great means who realizes the supreme meaning, just as all rivers flow into the great ocean, all immeasurable liberations are included without exception. So it is said. These are the two stages of ripening empowerments. The first is: In any tantra class where the complete four empowerments are not shown, and especially those who only want the wisdom empowerment, are outsiders. As it says in the Glorious Secret Wisdom Tantra: By the vase water empowerment, one enters the action tantra; by the crown empowerment, one enters the performance tantra; by giving the vajra and bell, one realizes the yoga tantra. So it is said. In the Wisdom Thigle it says: The water empowerment and the crown empowerment are well known in the action tantra. The vajra and bell are similarly named, and are very clear in the performance tantra. The empowerment of non-retrogression
Chinese
瑜伽续中要阐明。然后是六种差别的灌顶。那被称为上师灌顶。瑜伽上师的名号。秘密的灌顶之王宣说。智慧和知识至高无上。第四个也是如此。如是瓶灌等属于外。在任何续部中，圆满授予四种灌顶的是内。如《密集金刚》所说：瓶灌是第一个，第二个是秘密灌顶，第三个是智慧和知识，第四个也是如此。如是。第三个是果，有二：定义和分类。第一个，称为持明（梵文：Vidhyādhāra）。持明（梵文：Vidhyā）是明，即智慧和知识的佛陀的种姓。持（梵文：dhāra）是执持和拥有，意思是学习或具备。第二个，有二：一般地阐述分类和分别地解释自性。第一个是，在《无垢忏悔续》中说：异熟、寿命自在、手印、任运成就。因此，异熟持明是，寿命自在持明，大手印持明，任运成就持明。第一个具备三个特征：成熟为本尊神的瑜伽，身体未从异熟之身改变，脱离身印而获得大手印身。如《怖畏金刚》所说：心中执持本尊神的形象，身体的结解脱之后，手印之身显现。脱离身印而获得大手印身。如是。第二个是，异熟之身转变为金刚身，不舍弃此身而与佛地结合，因此没有蕴的染污，生起智慧之念。身体和蕴一起，为了成就住处自在的种姓，超越了增益和损减，连同身体一起超越。染污灭尽的大种姓，无论如何断绝也不会退转。为了获得自主的呼吸，在此时没有见到中有的真实。如是。第三个是，自己的身体自在地转变为所观修的形象。如《答问经》所说：自身是胜者的手印，通过观修而显现的本尊，具备相好和神通，被称为大手印持明。如是。那么，虽然已经真实地成为了佛陀
English
It should be clarified in the Yoga Tantra. Then, the empowerment of six distinctions. That is called the Master Empowerment. The name of the supreme yogi. The secret empowerment of the king is explained. Wisdom and knowledge are supreme. The fourth is also the same. Thus, the vase empowerment and so on are external. In any tantra where the four empowerments are fully conferred, it is internal. As it is said in the Guhyasamaja Tantra: The vase empowerment is the first, the second is the secret empowerment, the third is wisdom and knowledge, and the fourth is also the same. Thus. The third is the result, which has two aspects: definition and classification. The first, called Vidyadhara. Vidya is knowledge, the lineage of the Buddha of wisdom and knowledge. Dhara is holding and possessing, meaning learning or possessing. The second has two aspects: a general explanation of the classification and a specific explanation of the nature. The first is, in the Stainless Confession Tantra, it says: Vipaka, life empowerment, mudra, spontaneously accomplished. Therefore, the Vipaka Vidyadhara is, the life empowerment Vidyadhara, the Mahamudra Vidyadhara, the spontaneously accomplished Vidyadhara. The first possesses three characteristics: maturing into the yoga of the yidam deity, the body not changing from the form of the Vipaka, obtaining the Mahamudra body after being separated from the body seal. As it is said in the Wrathful Lightning: Holding the image of the deity in the mind, after the knots of the body are untied, the mudra body itself becomes clear. Obtaining the Mahamudra body after being separated from the body seal. Thus. The second is, the Vipaka body is transformed into a Vajra body, and without abandoning it, it is united with the Buddha ground, therefore there is no defilement of the skandhas, and the mind of wisdom arises. Together with the body and the skandhas, in order to accomplish the lineage of being empowered in the abode, it transcends increase and decrease, transcending together with the body. That great lineage of the exhaustion of defilements, no matter how it is cut off, it will not revert. In order to obtain the exhalation of self-mastery, at this time the intermediate truth is not seen. Thus. The third is, one's own body is freely transformed into the form of what is meditated upon. As it is said in the Questions and Answers: One's own body is the great mudra of the Victorious Ones, the deity manifested through meditation, possessing marks and signs and clairvoyance, is known as the Mahamudra Vidyadhara. Thus. Then, although one has truly become a Buddha
Chinese
而且，由于尚未完全脱离一切障碍，所以必须修行。如《现观庄严论》所说：“佛陀自身是获得者。”因此，虽然首先说获得佛陀，但正如所说必须清净剩余地的垢染一样，这里也应知晓。如金刚经所说：“菩提手印的仪轨身，以相好等，仪轨虽然显现，但寂静本身并非可见。”第四是断除和证悟达到究竟而成佛。如金刚经所说：“从先前的种姓中力量圆满，如所说般清净垢染，成佛的三种智慧，是任运成就的持明。”二是分别解说自性，有四种：幻化之生、无漏之摄集方式、到彼岸的圆满方式、究竟的圆满方式。第一是那些持明为了利益众生，幻化成人类之主转轮王、天神之主梵天和帝释天等，以及大梵天的化身，做着随应调伏的利益。有些人认为成熟是人，寿命自在是天，大手印是梵天，任运成就是一切的游舞，这没有矛盾。第二，成熟包括成熟道、加行道、究竟道，寿命自在包括见道以下的有学道，大手印包括圣者的智慧，见修的特殊证悟道，任运成就包括佛的道，虽然这些都摄集在一个方面，但被特殊的十三地所摄集，在那里必定能见到，譬如被铁钩钩住的鱼，虽然在水中，但被捞到旱地一样。而且，从圣者智慧的方面来说，称为大手印，从无生无死的方面来说，称为寿命自在。此外，还说了入地、住地、熟地三种。有些人认为第一个是寿命自在，大手印是第八地，任运成就是第十地，这是没有通达幻化的密意，因为“那时十六以上，五身任运圆满”，以及“不舍身而成佛”，这与任运成就是佛相违背，而且寿命自在和大手印的体性似乎没有断绝。第三是次第
English
Moreover, since one has not yet completely separated from all obscurations, one must practice. As the Ornament for Clear Realization says, "The Buddha himself is the one who has attained." Therefore, although it is first said that one attains Buddhahood, just as it is said that one must purify the remaining stains of the grounds, it should also be understood here. As the Vajra says, "The body of the mudra of enlightenment, with marks and signs, etc., although the form is manifest, the peaceful itself is not seen." Fourth, one becomes a Buddha by the exhaustion of abandonment and the perfection of realization. As the Vajra says, "From the previous lineage, power is perfected, as explained, impurities are purified, the three wisdoms of Buddhahood, are spontaneously accomplished vidyadharas." Second, there are four ways of explaining the specific nature: the emanation birth, the way of gathering without outflows, the way of perfecting the perfections, and the way of ultimate perfection. First, those vidyadharas, for the benefit of beings, emanate as the chief of humans, the wheel-turning king, the chief of gods, Brahma and Indra, etc., and as the birth of the Great Brahma, they do what benefits them according to what needs to be tamed. Some consider maturation as human, life empowerment as divine, Mahamudra as Brahma, and spontaneous accomplishment as the play of all, and there is no contradiction. Second, maturation includes the grounds of maturation, accumulation, and ultimate union; life empowerment includes the grounds of learning from the path of seeing downwards; Mahamudra includes the wisdom of the noble ones, the grounds of special realizations of seeing and meditation; and spontaneous accomplishment includes the grounds of Buddhahood. Although all of these are gathered into one aspect, they are gathered by the special thirteenth ground, where they are definitely seen. For example, it is like a fish caught by a hook, which, although in the water, is pulled out onto dry land. Moreover, from the aspect of the wisdom of the noble ones, it is called Mahamudra, and from the aspect of no birth and no death, it is called life empowerment. Furthermore, it is also explained as three: entering the ground, abiding on the ground, and ripening on the ground. Some people think that the first is life empowerment, Mahamudra is the eighth, and spontaneous accomplishment is the tenth, but this is not understanding the intent of illusion, because "at that time, sixteen and above, the five bodies are spontaneously perfected," and "becoming a Buddha without abandoning the body," which contradicts the explanation that spontaneous accomplishment is Buddhahood, and the characteristics of life empowerment and Mahamudra do not seem to have ceased. Third is the order
Chinese
渐进者次第修习十度，显示增进十地；顿悟者迅速圆满。即对一切法无所执着，以布施波罗蜜多及其果报，无需勤作，自然成就而圆满。同样，于平等性中，无理性之染污，无取舍是持戒。无有扰乱，智慧之相圆满是忍辱。无有退转，行为成为积聚是精进。根识虽入于对境，然不为平等性所动摇，安住于法之自性是禅定。以如实了知自性，超越对事物和相状的执着是智慧。我亦转为利他之心是方便。净土和受用处完全清净是愿力。不为相违品所胜伏是力量。如实了知意义是智慧。以十度自然圆满十地，无需长久修习，即可迅速圆满。功德方面，如初地，如无有先后之刹那，显现面见百佛等百千十二种功德。《华严经》云：‘见百三摩地，见百诸佛，动百佛刹，普照悉皆往，调伏百众生，开演百法门，能入百劫寿，示现百种身，一一身神力，如众生所应。如是之功德，于彼彼地中，势力转增胜，如良医善药。’如是，二地为十二千，三地为十二万，四地为十二亿，五地为十二兆，六地为十二京，七地为十二垓，八地与一大千世界微尘数相等，九地与十万微尘数相等，十地与不可说之数量相等的面见诸佛，听闻佛法，震动佛土，以光明照耀，于彼等佛土中行走，成熟众生，开启法门。