English
Therefore, he will gain longevity from the future, and he will understand the meaning of the nature of reality. Furthermore, in this life, for the impure and illusory appearances of the ripened body, by meditating on the wisdom deity, when it becomes manifest, even though the body remains in the worldly ripened state, the mind has been accomplished in the state of the Buddha, like a Garuda egg remaining in its shell. This is also called the "vidyadhara abiding on the ground," and is also called the "first bhumi one." Then, transferring from there, like a Garuda egg remaining in its shell, as soon as the shell breaks, it flies away. As soon as the body of ripening is abandoned, the mind itself is the result of meditating on the deity, and is also called the "vidyadhara abiding on the ground," and is also called the "vidyadhara who has power over life." The form of the yidam deity is clear, and until one has become the mahamudra vidyadhara, the dakinis will also be friends, and one also remains in the mind-body. Through practice, about one thousand six hundred times, or one retreat is completed, at that time, through one lifetime, he will sequentially obtain the ten bhumis, free from obscurations, and wisdom will flourish, and meditate for hundreds of years. If that is not accomplished, he shows just a sign of old age, and then meditates again, showing a sign of youth. With such a body, the mind naturally inclines towards meditating on the yidam. This is called "abiding on the ground." Then, like in the early part of life, by meditating in that way, in the later part of life, meditation becomes manifest, and self-awareness becomes the yidam deity. Furthermore, it becomes the state of Vajrasattva. Right at that time, it is called "the accomplishment of the mind, wisdom." The mind is Vajrasattva, and wisdom is knowing all dharmas clearly and without confusion, like mirror-like wisdom. That is the accomplishment of the mahamudra vidyadhara. At that time, since one abides in the great dharmakaya, it is called the "spontaneously accomplished vidyadhara," and is also called "ripening." Therefore, at that time of having power over life, like the example, the appearance of the Sugata naturally arises and one attains enlightenment. It is not like the ten bhumis and paramitas, which require accumulating merit for three countless kalpas to obtain, beings with a body of ripening and impure illusory appearances, who initially did not enter the path and practice of the Buddha, enter through the holy lama.
Chinese
这样做了之后，就成了融入大地之中。在修持它的时候，以下面以鹏鸟为例，身体成熟时成就佛身。身体一舍弃，立刻获得本尊神的身躯，被称为安住于大地。因为没有生死，所以称为掌握寿命。那时，通过修持获得本尊神的身躯，由此获得任运成就的大手印，被称为大地的果实成熟。实际上，一生即可成就，因为今生即可获得佛陀的果位，所以这样说。圆满了。究竟而言，是智慧的化身。在说到这里的时候，究竟而言，法身远离戏论，对于可以调伏的根器清净者，以报身行事业。对于根器不清净者，则示现随应调伏的化身而行事业。像这样，对于断绝不清净种姓的补特伽罗，以及阻碍正法者，则化现为原始的食肉罗刹而行事业。他使佛法变得严厉，并且他自己也因为阻碍佛法而被遮蔽，脱离了恶趣的漂泊，这就是菩提的行为。圆满了。事业的化身。说到这里的时候： 身体的化身是罗刹玛茹策。 语的化身是阎罗玛茹策。 意的化身是魔玛茹策。 事业的化身是夜叉玛茹策。 功德的化身是文殊玛茹策。 这些也如续部中所说的那样清楚，所以这里就不详细写了。续部中已经详细阐述了。说到这里的时候，佛陀的教法被分为十个五百年，这十个时期又分为四个阶段：通达的时期、修持的时期、教法的时期、仅仅持有表相的时期。第一个五百年是圣者阿罗汉的时期，其中有一来者、不来者和阿罗汉三种。这又分为第一个五百年、中间的五百年和最后的五百年，依次出现。修持时期的第一个五百年，第四个时期完全是入流果。智慧的第二个五百年，第五个时期完全是胜观。禅定的第三个五百年，第六个时期只有寂止。也有说是戒律。教法时期的第一个五百年，第七个时期是阿毗达磨，第八个时期是经藏。
English
Having done this, it becomes absorbed into the earth. When practicing it, using the example of the Garuda, the body matures and the body of the Buddha is accomplished. As soon as the body is abandoned, the body of the Yidam deity is obtained, and it is called abiding on the earth. Because there is no birth or death, it is called mastering life. At that time, by meditating, the body of the Yidam deity is obtained, and thereby the spontaneously accomplished Mahamudra is obtained, and it is called the ripening of the fruit of the earth. In reality, it is accomplished in one lifetime, because the state of Buddhahood is attained in this very life, so it is said. It is complete. Ultimately, it is the emanation of wisdom. When speaking of this, ultimately, the Dharmakaya is free from elaboration, and for those with pure minds who can be tamed, it performs activities with the Sambhogakaya. For those with impure minds, it manifests emanations according to what needs to be tamed and performs activities. Like that, for individuals who cut off the lineage of impurity, and for those who obstruct the Dharma, it transforms into a primordial flesh-eating Rakshasa and performs activities. He makes the Dharma strict, and he himself, by obstructing the Dharma, is obscured, and is freed from wandering in the lower realms, and that is the conduct of Bodhi. It is complete. The emanation of action. When speaking of this: The emanation of body is Rakshasa Marutse. The emanation of speech is Yama Marutse. The emanation of mind is Mara Marutse. The emanation of action is Yaksha Marutse. The emanation of qualities is Manjushri Marutse. These are also clear as stated in the Tantras, so they are not written in detail here. They have been explained in detail in the Tantras. When speaking of this, the teachings of the Buddha are divided into ten periods of five hundred years, and these ten periods are further divided into four stages: the period of understanding, the period of practice, the period of teaching, and the period of merely holding the appearance. The first five hundred years is the period of the Arhats, among whom there are the once-returners, the non-returners, and the Arhats. This is further divided into the first five hundred years, the middle five hundred years, and the last five hundred years, appearing in sequence. The first five hundred years of the period of practice, the fourth period is entirely that of stream-enterers. The second five hundred years of wisdom, the fifth period is entirely that of higher seeing (vipassanā). The third five hundred years of meditation, the sixth period is only that of calm abiding (shamatha). It is also said to be discipline. The first five hundred years of the period of teaching, the seventh period is the Abhidharma, the eighth period is the Sutras.
English
De. In the ninth final period, only the Vinaya will appear. In the tenth five-hundred-year period, which is a time of merely holding onto signs, the white Dharma will gradually decline, and beings will be difficult to tame. Harm and destruction to the teachings will occur again. Therefore, the Dharma practices that protect the teachings will appear at that time, and that is how it is explained. After that, in the final period of merely holding onto signs, when the essence deities partake, clothes will not take dye, and letters will not adhere to paper. Therefore, even on red cows and red bull hides, people will hold onto signs and develop faith. Before that fades away, the teachings will be invited by the deities, and the paper will transform into a short-lived white army, displaying the miracle of the formation of the future teachings. By combining them, it will be accomplished. In that section, it says in the Maru Tsey Gyud Buchung: "The self-nature of emptiness, clear light, destroys what abides in itself through elaboration. In general, if a yogi, through the power of intelligence, realizes the meaning of the pure nature of reality, even the arrogant one will realize it in the same way. If one recognizes it as illusion, one sees it as illusion. If one grasps it as a real thing, one sees it as a real thing. If one stops conceptualization, one sees realization. If one realizes the meaning of the pure nature of reality, since self is the appearance of mind, and arrogance is an emanation." That is how it appears. ATHA (藏文：ཨཐྎ，梵文天城体：अथ，梵文罗马拟音：atha，汉语字面意思：Now). In the section showing that the three collections of instructions do not contradict the scriptures, from the Tantra of Means, the Tantra of Wisdom, and the Non-Dual Tantra, this is a small text of instructions. Samaya. In the right hand, the wheel of fire that cuts is placed. It is shown by the symbolic form of the Tantra of Wisdom: Meditating on RAM (藏文：རྃ，梵文天城体：，梵文罗马拟音：ram，汉语字面意思：Fire) in one's own belly, it is secretly shown to cut off all discriminations. From the heart to the crown of the head, fire arises from RAM (藏文：རྃ，梵文天城体：，梵文罗马拟音：ram，汉语字面意思：Fire), and thinking that all the obscurations of discrimination inside and outside the body are burned, confessing and purifying, it is shown internally. Externally, it is shown to completely cut off the enemies of the teachings. In the left hand, the wheel of wind that scatters is shown as a symbol of the wisdom of the Tantra of Means. Symbolically, from the seed syllable in the heart, with HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) at the tip of the nose, expanding and contracting, the meditation of training the mind with wind, it is secretly shown to scatter all delusions and discriminations. Internally, wind arises from YAM (藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind) at the crown of the head, destroying all the impurities of discrimination inside and outside the body, confessing and purifying, it is shown internally. Externally, it is what tames the enemies of the teachings. Like that, the two eyes
Chinese
也以火和风来表示，因此应如前所述理解。鼻孔也表示风，胡须表示属于火。如此，通过方便的续部和智慧的续部来表示，因此这样理解。那么，无二续部的标志是什么呢？由居中的眼睛和装饰的牙齿来表示，表示了真谛无别，法界和智慧无二的部分。作为象征，心性安住于意义上，居中的眼睛不偏向任何一方，而在中脉中禅修，五毒便显现为法性和智慧。作为获得五身的标志，有生皮等等，这是秘密的表示。内部，右边的牙齿是红色的。它从kham（藏文，梵文天城体，kham，空）中生出水，洗净一切分别念后进行忏悔和净化。以菩提心的水流洗净习气的污垢和执着，一切分别念，这是内部的表示。外部，控制轮回后，用左边的牙齿表示焚烧敌人的心识。如此，思维瑜伽士的禅修次第，应理解为是续部的标志。中间是忏悔和净化，净化因。首先是焚烧，中间是净化，最后是表示洗涤。最后的外层是，应理解为是守护教法的猛咒，以及彻底斩断敌魔的标志。如此，三者的集合是作为象征意义来表示的。 《微细九界释》
English
Also, it is shown as fire and wind, so it should be understood as before. The nostrils also represent wind, and the beard represents belonging to fire. Thus, it is shown by the tantra of means and the tantra of wisdom, so understand it that way. Then, what is the sign of the non-dual tantra? It is shown by the central eye and the adorned teeth, showing the part where truth is inseparable, and the dharmadhatu and wisdom are non-dual. As a symbol, the nature of mind abides in meaning, the central eye does not lean to any side, and if you meditate in the central channel, the five poisons will appear as dharmata and wisdom. As a sign of obtaining the five kayas, there are raw hides, etc., which are secret indications. Internally, the right tooth is red. From it, water arises from kham (ཁྃ,kham,kham, space), washing away all thoughts, and then confessing and purifying. The stream of bodhicitta washes away the dirt and clinging of habitual patterns, all discriminations, which is an internal representation. Externally, after controlling samsara, the left tooth represents burning the enemy's mind. Thus, the order of meditation for the thinking yogi should be understood as a sign of the tantras. The middle is confession and purification, purifying the cause. First is burning, the middle is purification, and the end is shown as washing. The final outer layer is, it should be understood as the wrathful mantra that protects the teachings, and the signs of completely cutting off enemies and obstacles. Thus, the collection of the three is shown as symbolic meaning. Commentary on the Subtle Nine Realms.